Walking Life's Narrow Bridge

Haftarat Nitzavim, Isaiah 61:10–63:9

Rabbi Stuart Dauermann, PhD

 

If maintaining one’s balance is always a challenge, how much more so is this the case in tumultuous times?

The great Rabbi Nachman of Breslov (1772–1810) put it this way: “The world is a narrow bridge and the important thing is to not be afraid.” Afraid of what? Afraid of falling off onto one side, or one extreme, or the other.

From time to time, all of us are uncomfortable on the narrow bridge of life. That is when we walk by fear and not by faith, when we are called to walk by faith and not by sight.

Picture someone walking across a tightrope, walking slowly and carefully to the other side. We can only get from our “here” to God’s “there” if we can learn to keep some sort of balance. Today’s haftarah calls us to that balance and gives us some hints about how to maneuver.

The balance we must maintain is the balance between the certainty of Israel’s final redemption, and the imperative that we do all we can to hasten that redemption. To put it another way, we must walk the balance between recognizing that the salvation of Israel is in the hands of God and recognizing that he holds us all accountable to do what we can to bring it to pass.

Our haftarah takes us out onto this tightrope, as it opens this way, speaking of Israel’s final destiny:

I am so joyful in Adonai!
My soul rejoices in my God,
for he has clothed me in salvation,
dressed me with a robe of triumph,
like a bridegroom wearing a festive turban,
like a bride adorned with her jewels.
For just as the earth brings forth its plants,
or a garden makes its plants spring up,
so Adonai, God, will cause victory and glory
to spring up before all nations. (Isa 61:10–11 CJB)

Here we have the certainty of the glorious salvation of Israel in the sight of all the nations. Then, immediately following, we read of our present responsibilities—which we tend to neglect. Isaiah alludes to two responsibilities. The first is our priestly responsibility to engage in intercessory prayer for Israel, and through Israel, for the nations.

For Tziyon’s sake I will not be silent,
for Yerushalayim’s sake I will not rest,
until her vindication shines out brightly
and her salvation like a blazing torch. (Isa 62:1 CJB)

This is our prophetic responsibility. It is not to be bystanders, or observers, but rather to be participants, intercessors, doing the work to which God calls us. We are called to not be silent. We must never be the silent partners of the Holy One.

This refers first to our responsibility to not be silent in prayer. Speak to the Holy One on behalf of his people. But also, speak to our people and encourage them to align themselves with God’s salvation, especially that salvation he has provided us in Messiah.

God’s glorious salvation of Israel is in the hands of God. But we are charged for Zion’s sake to not be silent—to be diligent and persistent in the priestly work of prayer, and in the prophetic work of proclamation bringing our people to engage with God’s saving activity in the world, especially as accomplished in our Messiah and released by his Spirit.

This is why we are told,

At many times and in many ways, God spoke long ago to the fathers through the prophets. In these last days He has spoken to us through a Son, whom He appointed heir of all things and through whom He created the universe. This Son is the radiance of His glory and the imprint of His being, upholding all things by His powerful word. When He had made purification for our sins, He sat down at the right hand of the Majesty on high. (Heb 1:1–3 TLV)

We also read,  

This Yeshua God raised up—we all are witnesses! Therefore, being exalted to the right hand of God and receiving from the Father the promise of the Ruach ha-Kodesh, He poured out this—what you now see and hear. (Acts 2:32–33 TLV)

He poured out his Spirit to empower us for the work of inviting and urging all people to align themselves with the will of God before the time comes when Messiah returns as judge of all.  

God is at work; that is clear. But look at the tightrope in the text—not only is he at work, but we must be at work as well. “For Tziyon’s sake I will not be silent, for Yerushalayim’s sake we must not rest, until her vindication shines out brightly and her salvation like a blazing torch.” That is God’s responsibility—bringing Israel to her promised final destiny.

Again, the issue is balance. This tightrope is what is called an antinomy—two truths that seem contradictory but which must both be affirmed—and kept in balance, lest one fall off to one side or the other. We should trust as if it all depends on God and we should pray and proclaim as if it all depends on us.

Our haftarah reminds us how the Holy One has already done the heavy lifting that guarantees his saving future.

Who is this, coming from Edom,
from Botzrah with clothing stained crimson,
so magnificently dressed,
so stately in his great strength?

“It is I, who speak victoriously,
I, well able to save.”

Why is your apparel red,
your clothes like someone treading a winepress?

“I have trodden the winepress alone;
from the peoples, not one was with me. . . .
I looked, but there was no one to help,
and I was appalled that no one upheld me.
Therefore my own arm brought me salvation,
and my own fury upheld me.” (Isa 63:1–3a, 5 CJB)

Yeshua modeled the triumph of faith and commitment: “For the joy set before Him, He endured the cross, disregarding its shame; and He has taken His seat at the right hand of the throne of God” (Heb 12:2 TLV). He is walking the tightrope ahead of us. Our task is to follow him onto that narrow bridge between our today and the tomorrow to which we are pointed by a faithful God.

 

Russ Resnik