Earlier this morning I stood upon the back deck of my home. As strong and cool winds whipped around me and an occasional raindrop fell, I struggled to keep my prayer veil from blowing away while at the same time holding an open bible in my hands. Despite the natural opposition of the blustery morning, I was intent to focus my attention upon the sky above and the threatening clouds that gathered there. Today is Yom HaAliyah Yeshua, Ascension Day, as reckoned per the traditional Pharisaic counting of the Omer, day 40. Due to the absence of any formal recognition or community celebration of this event in Messianic settings I have participated in, my personal tradition, for the past couple of years, has been to conclude my morning prayer time on this day by going outside and reading the accounts of Yeshua’s ascension in the Gospels and Acts with opportunity to contemplate the sky above, just as the disciples did on that fateful day. But this year, contemplating the heavens took on new significance, beyond that of a nice symbolic gesture, due to the study of parashiot Behar/Bechukotai during the past week.
The focus of Bechukotai during this time of year, as Shavuot approaches, is upon the Tochachah or “admonitions” found in Leviticus 26. As the celebration of the giving of Torah is in view it is considered quite fitting to consider the awesome and frightening consequences of disobedience toward G-d’s commands as related in vv. 15-39. Yet, also contained in Leviticus 26 are incredible blessings promised for obedience to Torah. The commentators recognize these blessings, filled with details of supernatural prosperity, peace, and the presence of HaShem walking among his people (v.12), as speaking of the Messianic Era in which earthly existence like that of the Garden of Eden will again be realized.
In concluding the admonitions, Moses relates that if the people confess and repent of their iniquity HaShem shall then remember His covenant with “Jacob, Isaac, and Abraham” (Leviticus 26:42). This is the only time in the entire Scripture, (both Tanakh and Apostolic Writings), that the Patriarchs are listed in reverse order. Numerous opinions are given as to why the order is reversed here. Yet, a most interesting discussion is found regarding this in the Midrash Rabbah (Leviticus 36:1). Here the first reversal of order to be found in Torah, regarding the creation itself, is considered in relation to the reverse order of the Patriarchs in Leviticus 26. Although Genesis 1:1 states “in the beginning G-d created the heaven and the earth”, and this order is the norm throughout Scripture, in Genesis 2:4 the creation is described in reverse, as “the day on which the L-RD created earth and heaven”.
From these verses a dispute between the house of Shammai and the house of Hillel ensued. Shammai argued that the heavens were created first and then the earth, just as a king first builds his throne and then his footstool (cf. Isaiah 66:1). Hillel understood the earth to be created before the heavens like a king who builds the lower floors of his palace prior to the upper floors. This is alluded to in Psalm 102:25; “Of old you laid the foundation of the earth, and the heavens are the work of your hands”, and also in Genesis 1:2 which speaks of the earth being “unformed and void” and thereby already existing.
From this dispute the Sages concluded that “in respect of creation the heavens were first, but in respect to completion the earth was first”. Considering the reverse order of Leviticus 26:42, Abraham, as the progenitor of the Jewish people can be likened to the heavens, being first regarding creation, for through his seed the people came into existence. Jacob, can be likened to the earth, being first regarding completion, for through him a complete nation was realized in which all twelve sons were a part of the covenant, as well as the two sons of Joseph born to him by an Egyptian woman. Normally, throughout Scripture Abraham is listed first and Jacob last, just as the heavens are listed in order of creation prior to the earth. But in the instance of Leviticus 26 Jacob is listed first because confession and repentance of the nation will result in the blessings promised at the beginning of the chapter, blessings involving repair and completeness of the earth in the Messianic Era and a return to the Edenic state.
With this in mind, to consider Abraham and Jacob as referenced individually in the Gospel accounts is very interesting. Abraham is mentioned in regard to Jewish individuals for they are “sons of Abraham” being of his “seed”. Abraham also symbolizes the state of death for the righteous, described as “Abraham’s bosom” in the parable of Luke 16:19-31. In this way, Abraham is presented in the Gospels in a creative sense, being the progenitor of the Jew and the symbol of death for the faithful — which is not a completion or an end in itself but is instead part of the creative process associated with the resurrection from the dead, which the parable of the Rich Man and Lazarus is meant to illustrate.
Jacob, is referred to individually in Luke 1:32-33. Here the angel informs Mary that the child miraculously conceived within her shall be given a throne and will reign over the “house of Jacob” forever. This is a clear reference to the Messianic Era, a time of complete blessing upon the earth as described in the early verses of Leviticus 26. Jacob also is referred to in the account of the Samaritan woman of John chapter 4 in relation to the well which the woman understood to be that of her father (Jacob). Many Samaritans came to faith in Yeshua as Messiah and Savior of the world in this scenario in which Jacob is featured singularly. In this way, Jacob in the Gospels is presented in a manner of completion, for over his house, (representing the complete nation of the covenant, both Jew and Gentile), shall Yeshua reign.
In considering the Ascension of the Master, one’s focus is naturally drawn toward the heavens. Yeshua, taken up in a cloud, now seated at the right hand of the Father, and serving as High Priest in the heavenly sanctuary is intimately involved in a creative process. For in being taken up into heaven, as the firstfruits of them that sleep (1 Corinthians 15:20) he goes to prepare a place for his own (John 14:2-3). In the centuries that have intervened those who have placed faith in him are considered part of a “new creation” (2 Corinthians 5:16, Galatians 6:15) and those of the nations are reckoned as Abraham’s seed through him (Galatians 3:28-29).
Yet, the disciple of Yeshua is not to have his head in the clouds, for the Ascension is not meant to focus one’s attention exclusively on the things of heaven. Two angels admonished the disciples that day as they gazed intently at the sky, to come “back to earth” as it were, by focusing on Yeshua’s return not on his departure (Acts 1:10-11). Inevitably creative processes related to Yeshua’s heavenly ministry take place without the involvement of men for such things are beyond and above this world. But the completion of the process, through Yeshua’s return to earth and the ushering in of the Messianic Era allows man to occupy an important role. G-d is moved by the repentance of His people, and the Sages have long taught that repentance will hasten the coming of Mashi’ach. Peter as well taught this concept (2 Peter 3:10-18), encouraging focus and intention upon repentance and godliness in life here on earth in order to speed that day.
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Although it is truely meaningful to read the accounts of the Ascension in an outdoor environment, practically speaking it is impossible to focus on the sky continuously while doing so. Because I have not committed the various passages to memory I must look downward to read them from the Scripture while glimpsing up into the heavens only occasionally. The blustery weather this year provided even more of a challenge to this through additional distractions to deal with. But instead of being discouraged, I am grateful for the blustery Yom HaAliyah, in which a few brief moments gazing at a threatening sky, and a few brief prayers of thanksgiving offered to recognize and contemplate this day of Ascension, are followed by the mundane activities of a typical Sunday.
No community celebrations for me, no hilltop picnics or corporate prayer with like-minded people to enjoy. Instead of longing for such things on this Yom HaAliyah I must get my head out of the clouds and face the typical challenges of an ordinary day instead. Yet, what better environment to walk in repentance and godliness, what better opportunity to somehow add to the “hastening of that day” in which Yeshua will “come in the same way you saw him go into heaven”.
A Prayer for Yom HaAliyah Yeshua (adapted from Ephesians 1:17-23)
May you HaShem the G-d of our Messiah Yeshua, the Father of glory, give unto us the spirit of wisdom and revelation in the knowledge of him:
That our eyes will be enlightened with understanding; that we may know the hope of your calling and the riches of the glory of your inheritance, and the exceeding greatness of your power toward us who believe, according to the working of your mighty power.
Which you wrought in Messiah, when you raised him from the dead, and set him at your own right hand in the heavenly places, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
And hath put all things under his feet, and gave him to be the head over all things to the assembly, which is his body, the fullness of him who fills all in all. Amen.
