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TORAHSCOPE YITRO – Jethro “Blind Faith” – 9 February, 2020

Yitro

Jethro

“Blind Faith”

Exodus 18:1-20:23[26]
Isaiah 6:1-7:6; 9:5-6[6-7] (A); 6:1-13 (S)

by Mark Huey

The trials and tribulations of Ancient Israel’s deliverance from Egypt continue in this week’s Torah reading, with particular emphasis on the Ten Commandments that are received while the people were encamped at Mount Sinai. After observing the many miracles performed by God to free them from the bondage of Egyptian slavery—including the ten plagues, the cloud and pillar of fire, the parting of the Red Sea, the destruction of the Egyptian army, making bitter water potable, provision of manna and quail, providing water from a rock, and defeating the Amalekites—the Israelites were definitely in awe of the power of their God. By experiencing and witnessing these visible, and in many respects, tangible acts of punishment, provision, and protection—Israel was prepared to do whatever the Lord declared, before even knowing what He was going to require. Accordingly, one might conclude that the people were finally at a point where they exhibited a “blind faith,” willing to follow the instruction of the Lord regardless of the outcome.

Jethro’s Counsel

Before the dramatic encounter with the Almighty, where the Ten Commandments would be issued, we are told about the wisdom imparted to Moses by his father-in-law Jethro. The importance of establishing a reasonable way to judge circumstances within the camp of Israel was proposed by Jethro. Jethro recognized that the people were relying solely on the judgment of Moses to resolve disputes. With thousands of people, and all of the problems that might ensue from human interaction, it was obvious to Jethro that Moses needed to delegate some responsibility to other leaders. These would be individuals who feared God, knew the truth, and hated dishonest gain:

“It came about the next day that Moses sat to judge the people, and the people stood about Moses from the morning until the evening. Now when Moses’ father-in-law saw all that he was doing for the people, he said, ‘What is this thing that you are doing for the people? Why do you alone sit as judge and all the people stand about you from morning until evening?’ Moses said to his father-in-law, ‘Because the people come to me to inquire of God. When they have a dispute, it comes to me, and I judge between a man and his neighbor and make known the statutes of God and His laws.’ Moses’ father-in-law said to him, ‘The thing that you are doing is not good. You will surely wear out, both yourself and these people who are with you, for the task is too heavy for you; you cannot do it alone. Now listen to me: I will give you counsel, and God be with you. You be the people’s representative before God, and you bring the disputes to God, then teach them the statutes and the laws, and make known to them the way in which they are to walk and the work they are to do. Furthermore, you shall select out of all the people able men who fear God, men of truth, those who hate dishonest gain; and you shall place these over them as leaders of thousands, of hundreds, of fifties and of tens. Let them judge the people at all times; and let it be that every major dispute they will bring to you, but every minor dispute they themselves will judge. So it will be easier for you, and they will bear the burden with you. If you do this thing and God so commands you, then you will be able to endure, and all these people also will go to their place in peace.’ So Moses listened to his father-in-law and did all that he had said. Moses chose able men out of all Israel and made them heads over the people, leaders of thousands, of hundreds, of fifties and of tens. They judged the people at all times; the difficult dispute they would bring to Moses, but every minor dispute they themselves would judge. Then Moses bade his father-in-law farewell, and he went his way into his own land” (Exodus 18:13-27).

From the insertion of this encounter with Jethro, juxtaposed between the first few months of the deliverance from Egypt and the reception of the Decalogue, it is reasonable to conclude that God was concerned about an orderly means for Ancient Israel to govern itself. God is not a God of confusion (1 Corinthians 14:33). What is seen here in Yitro would later be integrated into many different judicial systems throughout the world. Note that Jethro still advised Moses to remain Israel’s representative before God, with the admonition to teach the statutes and laws of God. Moses did not relinquish his role as a mediator before the Holy One, but he did not need to have to be burdened with every single issue that might have arisen among the people.

Preparing to Receive the Decalogue

After the departure of Jethro, our Torah portion turns to one of the most incredible events ever recorded in human history. The Creator God descended from Heaven and spoke the Ten Commandments to the people of Israel gathered at the base of Mount Sinai. But before this dramatic encounter occurred, the Lord had some extraordinary words for Moses to communicate to them:

“Moses went up to God, and the LORD called to him from the mountain, saying, ‘Thus you shall say to the house of Jacob and tell the sons of Israel: “You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings, and brought you to Myself. Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.” These are the words that you shall speak to the sons of Israel’” (Exodus 19:3-6).

Here the Almighty summoned Moses to the mountain to hear this declaration, so that he would share it with Israel. In some opening remarks, God reminded Moses about what He had done to the Egyptians, and how He personally protected the Israelites during their deliverance from slavery and along the path they were traversing. Obviously, there was no need for the Ancient Israelites to take any credit for being at a place of relative safety from their enemies.

There are then some incredible words, which should bring both comfort and awe to each of us who read or hear these words today. In order to be regarded as God’s possession among all the peoples, and be considered a kingdom of priests and a holy nation—Israel was to obey Him. While on the surface, obeying God might sound somewhat doable, especially given anticipated blessings—but what we obviously discover from the remainder of too much of the Torah and Tanakh is that Israel inevitably failed over and over to obey. However, at this particular time in the history of Israel, given the preponderance of recent miracles and deliverance from enemies, and what could be considered a “blind faith,” the Israelites collectively responded to this proposition with a resounding affirmation:

“All the people answered together and said, ‘All that the LORD has spoken we will do!’ And Moses brought back the words of the people to the LORD. The LORD said to Moses, ‘Behold, I will come to you in a thick cloud, so that the people may hear when I speak with you and may also believe in you forever.’ Then Moses told the words of the people to the LORD. The LORD also said to Moses, ‘Go to the people and consecrate them today and tomorrow, and let them wash their garments; and let them be ready for the third day, for on the third day the LORD will come down on Mount Sinai in the sight of all the people. You shall set bounds for the people all around, saying, “Beware that you do not go up on the mountain or touch the border of it; whoever touches the mountain shall surely be put to death. No hand shall touch him, but he shall surely be stoned or shot through; whether beast or man, he shall not live.” When the ram’s horn [shofar, CJB] sounds a long blast, they shall come up to the mountain.’ So Moses went down from the mountain to the people and consecrated the people, and they washed their garments. He said to the people, ‘Be ready for the third day; do not go near a woman’” (Exodus 19:8-15).

Whether this positive response to do all that the Lord would speak, even before He had spoken it—from all the people of Israel—was a reflection of their awe for what the Lord had just done, or whether it was really just enthusiasm being caught up in the moment, the fact is there was a genuine desire of the Ancient Israelites to obey the Lord. Their response must have pleased Him. Yet, immediately following this the Lord began to relay to Moses some warnings about what was to be expected when He would descend upon Mount Sinai. The Lord wanted His people to hear His voice, but He knew that a certain amount of personal consecration was required in order to be prepared to hear Him speak.

Instruction came forth so that, for a three-day period, the people would consecrate themselves through washings and separation from sexual contact. A prohibition about even touching the mountain was included, to keep the people from defiling it before the Holy One descended. Eventually a blast from a ram’s horn would signal that they could approach the base of the mountain, but still not touch it. God was very concerned about protecting the people from their over zealousness to approach the mountain. When God did finally descend to Mount Sinai, it was accompanied with great thunder and lightning:

“So it came about on the third day, when it was morning, that there were thunder and lightning flashes and a thick cloud upon the mountain and a very loud trumpet sound, so that all the people who were in the camp trembled. And Moses brought the people out of the camp to meet God, and they stood at the foot of the mountain. Now Mount Sinai was all in smoke because the LORD descended upon it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked violently. When the sound of the trumpet grew louder and louder, Moses spoke and God answered him with thunder. The LORD came down on Mount Sinai, to the top of the mountain; and the LORD called Moses to the top of the mountain, and Moses went up. Then the LORD spoke to Moses, ‘Go down, warn the people, so that they do not break through to the LORD to gaze, and many of them perish. Also let the priests who come near to the LORD consecrate themselves, or else the LORD will break out against them.’ Moses said to the LORD, ‘The people cannot come up to Mount Sinai, for You warned us, saying, “Set bounds about the mountain and consecrate it.”’ Then the LORD said to him, ‘Go down and come up again, you and Aaron with you; but do not let the priests and the people break through to come up to the LORD, or He will break forth upon them.’ So Moses went down to the people and told them” (Exodus 19:16-25).

This must have been an awesome sight to behold. After three days of being consecrated for the event, Israelites were gathered by Moses at the base of the mountain, as it turned ominously dark. A cloud descended, accompanied by thunder, lightning, and a trembling quake of the whole mountain. Then as the trumpet sounded, the Lord actually responded to the warning signal by thundering back, and calling Moses to join Him at the top of the mountain. It is difficult to imagine what this must have been like—despite a few attempts by motion pictures like The Ten Commandments or Prince of Egypt to try to portray it.

If you have ever been in a hurricane, coupled with an earthquake, while a tornado is raging by, with lightning lighting up the sky, as you gazed upon a fire blasting volcanic like smoke in the distance—perhaps you could envision this scene, sort of. If nothing else, the fear of the Lord would be an overwhelming emotion, because there would be so much out of your control, that you can only stand there in utter terror. And yet, as these types of natural phenomena are described in Yitro, Moses ascended the mountain to receive the Ten Words. The final warning regarding the priests kept them from touching the mountain, but there was one exception made for Aaron. So, the scene was set for Israel to receive the Word of the Lord from Mount Sinai.

The Decalogue is Spoken

The Holy One spoke forth the Ten Commandments, or the Ten Words, heard by all. These instructions are regarded as perhaps the most important and influential of Divine ordinances, with a resonating effect on all of humankind—most especially those of both Judaism and Christianity:

“Then God spoke all these words, saying, ‘I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before Me. You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. You shall not worship them or serve them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and the fourth generations of those who hate Me,  but showing lovingkindness to thousands, to those who love Me and keep My commandments. You shall not take the name of the LORD your God in vain, for the LORD will not leave him unpunished who takes His name in vain. Remember the sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath of the LORD your God; in it you shall not do any work, you or your son or your daughter, your male or your female servant or your cattle or your sojourner who stays with you. For in six days the LORD made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; therefore the LORD blessed the sabbath day and made it holy. Honor your father and your mother, that your days may be prolonged in the land which the LORD your God gives you. You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear false witness against your neighbor. You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife or his male servant or his female servant or his ox or his donkey or anything that belongs to your neighbor” (Exodus 20:1-17).

Here, with an entire generation of Israelites to witness and hear, the Lord God proclaimed these Ten Words, which have become foundational building blocks and parameters for living life in a manner that loves Him and neighbor. In the first four commandments, the focus seen is on human relationships with God, and how He wants to be worshipped and followed. The last six commandments deal primarily with human interactions with others, and how God wants us to treat our fellow human beings. Without going into great detail about the specifics of each of these words, when men or women faithfully apply these words to their daily walk with the Lord, they will inevitably be adhering to what Yeshua defined as the greatest commandments in the Torah:

“One of them, a lawyer, asked Him a question, testing Him, ‘Teacher, which is the great commandment in the Law?’ And He said to him, ‘“YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND” [Deuteronomy 6:5]. ‘This is the great and foremost commandment. The second is like it, “YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF” [Leviticus 18:5]. On these two commandments depend the whole Law and the Prophets’” (Matthew 22:35-40).

A Change of Mind

The Israelites had pledged, rather blindly we may say, to do all that the Lord had spoken—without even knowing what He was going to say (Exodus 19:8). They probably liked the idea of having this awesome God, who had delivered them from the Egyptians through a series of miracles, and helped defeat the dreaded Amalekites, speak to them. He was the God who was going to make them great, after all. But Israel’s initial response, to obey all that the Lord spoke, was perhaps being reevaluated by some, as they heard His commandments reverberating from the mountaintop.

After the Ten Words had been declared, we find a terrified people, who had just witnessed an incredible event as the voice of the Lord literally permeated their beings. Despite complying with the request to maintain a distance from the base of the mountain, the visible, audible, and tangible realities of the Creator God speaking directly to them must have been overwhelming—because they declared that if they heard God speak to them, they would die. We quickly discover that after hearing the Ten Words, the Israelites impulsively requested Moses to maintain his intermediary position, as their point of contact with the Holy One:

“All the people perceived the thunder and the lightning flashes and the sound of the trumpet and the mountain smoking; and when the people saw it, they trembled and stood at a distance. Then they said to Moses, ‘Speak to us yourself and we will listen; but let not God speak to us, or we will die.’ Moses said to the people, ‘Do not be afraid; for God has come in order to test you, and in order that the fear of Him may remain with you, so that you may not sin.’ So the people stood at a distance, while Moses approached the thick cloud where God was. Then the LORD said to Moses, ‘Thus you shall say to the sons of Israel, “You yourselves have seen that I have spoken to you from heaven. You shall not make other gods besides Me; gods of silver or gods of gold, you shall not make for yourselves. You shall make an altar of earth for Me, and you shall sacrifice on it your burnt offerings and your peace offerings, your sheep and your oxen; in every place where I cause My name to be remembered, I will come to you and bless you. If you make an altar of stone for Me, you shall not build it of cut stones, for if you wield your tool on it, you will profane it. And you shall not go up by steps to My altar, so that your nakedness will not be exposed on it”’” (Exodus 20:18-26).

Moses listened to the requests of the Israelites, and responded with an explanation for why the Lord had allowed them to hear His audible voice. Apparently, this unique encounter by the Holy One, with His chosen people, was to test them. The Lord wanted the people to fear Him with a reverence that would help them avoid sin, and be genuine in following His instructions. By hearing His commands in this dramatic fashion, the Israelites were so awestruck, that they immediately asked Moses to be their mediator before God.

Without hesitation, Moses approached God in the thick of the cloud, while the Israelites stood at a distance. Some final instructions were given to Moses that deal specifically with avoiding making idols of precious metals and constructing a proper altar with uncut stones for various sacrifices. Moses did not exhibit any of the trepidation of the Lord, because by this point in time Moses had endured so much intimacy with the Lord, that he realized his position as a mediator for the people was secure.

What about the blind faith declarations of the Israelites a few days earlier? Had this close encounter with the Holy One changed their minds, as they had decided it would be better to let an intermediary act as a go-between with the Holy One?

Blind Faith

It is difficult with certainty to determine what made the Ancient Israelites want a mediator, rather than have direct communication from the Almighty. Perhaps it was simply a fear of physical life, because of the dangers posed by wandering too close to the mountain or the difficulty of being in the presence of holiness. On the other hand, is it possible that the pure vocal declaration of the Ten Commandments from the Holy One of Israel, reverberated with such a strong chord in their hearts, that there was literally a physical manifestation experiencing heart palpitations and other threatening actions?

The significance of the giving of the Ten Commandments has allowed me to realize that this formal delivery to Ancient Israel—may just well be a codification of a wide number of instructions that have already been impressed onto the human conscience/mind/heart, as all people are made in God’s image. In his letter to the Romans, Paul mentioned how the nations can do things of God’s Torah, even if they do not formally have God’s Torah:

“For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them, on the day when, according to my gospel, God will judge the secrets of men through Messiah Yeshua” (Romans 2:14-16).

Every person, in some form or fashion, is going to be held accountable for keeping or violating God’s Law.

When you consider the giving of the Ten Commandments, are you at all complying with them? When you think about breaking an ordinance etched in stone with God’s finger, do you at all think about the scene of fire and smoke in which it was given to Ancient Israel? Even if you do not think about disregarding or disobeying any of Ten Commandments, are you ever caught minimally obeying them?

While you are considering this week’s Torah portion, try placing yourself at the base of Mount Sinai, and imagine the Ten Words of God coming forth from a fire-belching, smoking, and trembling mountain top. Pray through each of the commands, reading them out loud so that you hear them (cf. Romans 10:17), and ascertain just where you presently may be in your heart of hearts when it comes to following them.

Will you discover that there is another god in your life, or that an idol is taking up your time? Will you find that you have been profaning the name of the Lord in some of your thoughts or statements? Could you be approaching the Sabbath in ways that need improvement? Have you ever dishonored your parents or your ancestors? Have you been harboring some thoughts about murder, adultery, stealing, bearing false witness, or coveting something—which needs to be confessed and terminated?

Remember that the Ancient Israelites, who seemingly through a “blind faith,” initially had great intentions to do all that the Holy One spoke. But when the Lord did speak the Ten Commandments, the people rapidly turned to Moses because of their mortal fear, rather than press into the voice of God for their own benefit. Thankfully today, with the benefit of the arrival of Yeshua the Messiah onto the scene of history, all people can know that the penalty for breaking the instructions given to Moses and Ancient Israel has been remitted by His sacrifice! We simply have to acknowledge His sacrifice by faith, and receive permanent atonement and forgiveness for our violation of the Father’s commandments. Additionally, rather than being mortally afraid of the bellowing voice of the Holy One, those who are in Yeshua have the privilege of listening to the quiet still voice of the Spirit, as they seek Him in prayer, supplication, and worship.

I consider it a great blessing to be a part of the redeemed in Messiah, having the opportunity to learn more and more about my Creator and His ways, by studying the Torah. The Holy One still desires a people for His own possession, a kingdom of priests, and a holy nation (1 Peter 2:9). May we each be found faithful to be a part of this company of Believers! (Click to Source)

 

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Living Torah Commentary – Yitro (Jethro) – Words To Live By – SCRIPTURES FOR February 15, 2020

Torah Commentary
Yitro (Jethro)
Exodus 18:1-20-23
Isaiah 6:1-7:6; 9:5-6
Matthew 5:21-30; 15:1-11
Hebrews 12:18-29
James 2:8-13
Words To Live By
The Hebrews are now free from life in Egypt. Pharaoh is among the dead on the sea shore and now it is time for the journey to continue. In their minds, it is time to move on and make a bee line to the Promised Land. Not so fast though. There is a very important stop they have to make, and that is Mount Sinai. What is the purpose of this stop?
In Egypt, the Hebrews had for the most part forgotten who they were. Though they could have at any moment recited their lineage back to Abraham, they had forgotten what that lineage was all about. They had forgotten the responsibilities associated with their lineage. For this reason, they needed a stop to get their foundation set.
At Mount Sinai it is not that the Hebrews will be given the words of Torah, but rather these words will be reinstated into their lives.  The words of Torah go all the way back to the beginning, it is not just a new thing that Father makes up on the spot and gives to them. No, these words were alive and ingrained into the world already, but the people certainly needed to be reminded of them in a powerful way. It is these words which set them apart from all peoples of the earth. And guess what? They do the same to this day!
So what are these Ten Words, the Ten Commandments, all about? Are they the “end all,” as some would think? Should they be looked at more as suggestions for life? Is Father really serious about these words? A look at these words from the angle of marriage may give us more insight.
The Ten Words are like the day a bride and groom stand before one another, repeat vows and sign a document of marriage. The vows and document contain a foundation for the marriage, but does it spell out every response to every situation which will arise in the proceeding years? Of course not! When situations arise, the couple has to figure out how to walk out the marriage based upon the foundation that was agreed upon on the wedding day. Let’s try an example:
In most traditional marriages, a bride takes on the name of her husband. She states in her vows she will honor him. If, after her honeymoon, she goes to her friends and tells them how stupid he is because he does not know how to squeeze the toothpaste from the bottom or put a roll of toilet paper on the holder the right way, what has she done? She has brought dishonor to his name in the eyes of her friends. What about if he decides to contact some of his old girlfriends? Could he say he thought “faithfulness” was just a suggestion?
The Ten Words provide a foundation for the covenant we enter into. The balance of Torah, the words of the prophets, apostles and even Yeshua Himself build upon this foundation.
Here is an interesting exercise you may want to try one day. There are 613 plus commandments in the Torah and over 1050 in the Renewed Covenant. Lists of these can be found on a web search. Print those lists and begin to read through them. You will find that every commandment can be linked to one of the 10. One example is the kosher diet.
Many will say they do not see a commandment in the Ten Words concerning what we eat. If you were asked the question of where kosher eating is in the Ten Words, what would you say? Give up? The answer is number 2, “You shall have no other gods before Me.” When a person says, “I don’t care what HaShem says, I will eat whatever I want,” food has become a god before Him. How about, “I can worship on whatever day I please?” Go back and read Ex 20:8-11. The word is Shabbat which can only be translated into one day of the week, the seventh. Is that just a suggestion or did He mean it?
I could go on and on with this, but, to put it in the way of an old board game, now it is your turn to move your Monopoly piece. And remember, you don’t pass “go” to get to the Promised Land and and you don’t get to “collect” milk and honey until you once and for all settle the fact in your own heart that the word “commandment” does not mean “suggestion.” (Click to Source)
Shalom and Be Strong,
Mike Clayton
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Expounding the Torah

Did Moses speak in tongues? Tradition says that Moses spoke the words of the book of Deuteronomy in the seventy languages of humanity.

Portion Summary

Devarim (דברים) is both the title for the last book from the scroll of the Torah and the title of the first Torah portion therein. Devarim means “words.” The English-speaking world calls this book Deuteronomy. The Hebrew title for the book comes from the opening phrase of the book: “These are the words (devarim) which Moses spoke to all Israel across the Jordan in the wilderness” (Deuteronomy 1:1).

One ancient name for the book of Deuteronomy is Mishnah HaTorah (משנה תורה), which means “repetition of the Torah.” This is similar to the Greek Septuagint name Deuteronomos, which means “second law.” The English name Deuteronomy is derived from Deuteronomos.

The book of Deuteronomy is dominated by Moses’ farewell address to the children of Israel as he urges them to remain faithful to the covenant and prepares them for entering Canaan. During the course of the book, Moses reviews the story of the giving of the Torah at Sinai and the trip to the Promised Land, reiterates several laws of Torah and introduces new laws. The book seems to follow the general pattern of an ancient Near Eastern covenant treaty document.

As we study the first week’s reading from the book of Exodus, the children of Israel are assembled on the plains of Moab across the Jordan from Jericho.

Special Shabbat Reading

Special readings are applicable this Shabbat.

  • Shabbat Chazon (שבת חזון | Vision)
  • Haftarah: Isaiah 1:1-27

Shabbat Chazon (“Sabbath [of] vision” שבת חזון) takes its name from the Haftarah that is read on the Shabbat immediately prior to the mournful fast of Tisha B’Av, from the words of rebuke and doom coming from Isaiah in the Book of Isaiah 1:1-27. It is also referred to as the Black Sabbath due to its status as the saddest Shabbat of the year (as opposed to the White Sabbath, Shabbat Shuvah, immediately precededing Yom Kippur).

Regular Shabbat Readings

  • Devarim (דברים | Words)
  • Torah: Deuteronomy 1:1-3:22
  • Haftarah: Isaiah 1:1-27
  • Gospel: Matthew 24:1-22

Note: The regular readings are often interrupted with special readings on Jewish holidays, special Sabbaths, and Rosh Chodesh. Refer to the annual Torah Portion schedule for these special portions.

Portion Outline

  • TORAH
    • Deuteronomy 1:1 | Events at Horeb Recalled
    • Deuteronomy 1:9 | Appointment of Tribal Leaders
    • Deuteronomy 1:19 | Israel’s Refusal to Enter the Land
    • Deuteronomy 1:34 | The Penalty for Israel’s Rebellion
    • Deuteronomy 1:46 | The Desert Years
    • Deuteronomy 2:26 | Defeat of King Sihon
    • Deuteronomy 3:1 | Defeat of King Og
  • PROPHETS
    • Isaiah 1:1 | Introduction
    • Isaiah 1:2 | The Wickedness of Judah
    • Isaiah 1:21 | The Degenerate City

Portion Summary

Devarim (דברים) is both the title for the last book from the scroll of the Torah and the title of the first Torah portion therein. Devarim means “words.” The English-speaking world calls this book Deuteronomy. The Hebrew title for the book comes from the opening phrase of the book: “These are the words (devarim) which Moses spoke to all Israel across the Jordan in the wilderness” (Deuteronomy 1:1).

One ancient name for the book of Deuteronomy is Mishnah HaTorah (משנה תורה), which means “repetition of the Torah.” This is similar to the Greek Septuagint name Deuteronomos, which means “second law.” The English name Deuteronomy is derived from Deuteronomos.

The book of Deuteronomy is dominated by Moses’ farewell address to the children of Israel as he urges them to remain faithful to the covenant and prepares them for entering Canaan. During the course of the book, Moses reviews the story of the giving of the Torah at Sinai and the trip to the Promised Land, reiterates several laws of Torah and introduces new laws. The book seems to follow the general pattern of an ancient Near Eastern covenant treaty document.

As we study the first week’s reading from the book of Exodus, the children of Israel are assembled on the plains of Moab across the Jordan from Jericho.

The book of Deuteronomy opens, “These are the words which Moses spoke to all Israel across the Jordan in the wilderness, in the Arabah” (Deuteronomy 1:1). Those words preface more than thirty chapters of Moses continuously talking. The sages puzzled over this. How did the man who was slow of speech become so eloquent? Just a few verses later, it says, “Moses undertook to expound this Torah.” According to Jewish tradition, Moses expounded the Torah in the seventy languages. The Midrash Tanchuma takes up the discussion.

Come and see! When the Holy One, blessed be He, said to Moses, “Go and I will send you to Pharaoh,” Moses said, “Woe! You are giving over the mission to me? I am not a man of words.” He said, “There are seventy languages known in Pharaoh’s court, so that if anyone comes from a foreign country, they can speak to him in his language. I am going as your apostle, and they will question me, and I will tell them that I am an apostle of the Almighty, and it will be obvious to them that I do not know how to converse with them. Will they not mock me and say, ‘Look, the apostle of the Creator of the universe who created all the tongues! He is unable to comprehend or answer.’” This is what Moses meant when he said, “Woe, I am not a man of words.” … forty years after the exodus from Egypt, however, he expounded the Torah in seventy languages, as it says, “He explained this Torah.” (Midrash Tanchuma, Devarim 2)

According to this story, Moses felt unqualified to serve as an apostle of Hashem because he could not speak in all seventy languages. After the giving of the Torah at Mount Sinai (i.e., Shavuot) Moses no longer suffered with that impediment. He demonstrated to the people of Israel that he could now teach Torah in all seventy languages.

We should be able to see the connection to our apostles who spoke the good news in all languages on the day of Shavuot. On that day that they became apostles of the Almighty and His risen Son, they received the gift of languages.

The seventy tongues represent the seventy mother-languages spoken by all humanity. The presentation of the Torah in every language alludes to the universal quality of the revelation of God through the Torah of Moses. Just as Moses is said to have expounded the Torah to Israel in every language, likewise, the disciples proclaimed the good news of Yeshua on Shavuot in every language.

Expounding the Torah is a job for every disciple. In the same way that it is incumbent upon us to spread the gospel in every place and at every time, it is also incumbent upon us to teach the Torah. After all the Torah is very much a part of the gospel, and the message of the gospel is quite meaningless without the Torah. Therefore, we are all called to emulate Yeshua, our teacher, who dedicated His life to proclaiming the gospel and teaching the ways of Torah.

When properly presented, the Torah should be an avenue to Messiah. It should be a central part of the good news of the kingdom and the call for repentance in the name of our Master. One who undertakes to teach the Torah to others is like one imbued with the Holy Spirit on the day of Shavuot. (Click to Source)

 

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Torah Commentary – Pinchas”Phineas” – Zeal In The Camp – SCRIPTURES FOR July 27, 2019

Torah Commentary
Pinchas”Phineas”
Numbers 25:10-30:1
1 Kings 18:46-19:21
2 Timothy 1-4; Titus 1-3; Philemon 1
Zeal In The Camp
Reading about the Hebrews and their journey through the wilderness  has taken on so much meaning in the past few years. With each passing year it becomes more and more special to read about their lives. It is not that the accounts of their lives become more exciting, but as His Day approaches, reading about the lives of the Hebrews causes me to sit back and allow my own thoughts to wander. I think about how different their walk was from ours today, but with the differences come so many striking similarities. Their walk was different because times have changed, but it was so simular because people do not change.
This week we read about people who no matter the blessings of The Almighty in their lives desired the quick passing pleasure of sin rather than the righteousness of their Creator. We read about one man who took the bull by the horns and made a difference. If you look between the lines we also see the masses called the majority who just sat and watched as spectators on a sideline.
The main character in the opening words of this weeks Torah is a man named Pinchas. He came on the scene rather quickly last week and became the hero of the day to stop a plague which was sweeping through the people because of sin in the camp. His heroic efforts cause him to not only take a place in recorded history, but also brings him and his family into a promotion promised not only for the lifetime of Phichas, but forever.
What was it that brought about the blessing Pinchas would walk in? It is boiled down to one word, zeal. But what exactly is zeal?
Webster defines zeal as “great energy or enthusiasm in pursuit of a cause or an objective.” Zeal is something which is easy to define, but rather hard to teach. Fact is, I do not think you can teach zeal. You can teach emotions and hype which last about as long as the passing pleasure of sin, but zeal is another matter. I have come to the conclusion after years of teaching that there is no way to teach zeal. Zeal can not be taught, zeal must be caught!
Pinchas did not get his zeal from a book. We are not told where Pinchas got his zeal from. It could have been directly from Moses himself. Or maybe it was Joshua? There is an interesting thought. Maybe there is more to the man Joshua than we know up to this point. So far all we know about him is that he stuck pretty close to Moses most of the time. He was no doubt addicted to the presence of Elohim, for when Moses left the Tabernacle, Joshua would stay behind. What was Joshua doing with his time during a normal day though? Maybe he was passing on a zeal he had not been taught, but rather had caught from his time in the presence of Moses and of course Elohim Himself. If this is so, it sure paid off not only in the life of Pinchas, but in the lives of many Hebrews that infamous day.
This of course brings us to a question. How is our zealousness today? Do we have the kind of zealous pursuit of HaShem that causes others around us to sit up and take notice? Do we have a zealousness that is affecting other people around us? Are we ever zealous enough about Him for people to notice?
A zealous lifestyle will cause you to do things others are not willing to do. Zealousness will cause you to step out of a crowd like Pinchas or a Judas Maccabee. It will cause you to do things others are just not willing to do. Zealousness will cause you to be different from the crowd. Zealousness will cause you to be admired by some, but not accepted by most. Zealousness will cause you to be misunderstood most of the time. Zealousness will cause you to loose many friends, but in the end have the greatest influence on people. Above all, zealousness for Him will cause Him to be zealous over you. Personally I can not think of a better reason to desire to catch this wonderful trait of His the scripture calls zealous. (Click to Source)
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Torah Commentary – Korach (Korah) – The Stand Which Proved The Man – Joined To HaShem – SCRIPTURES FOR July 6, 2019

Torah Commentary
Korach (Korah)
Numbers 16:1-18:32
1Samuel 11:14-12:22
2Timothy 2:8-21
Jude 1-25
The Stand Which Proved The Man
We come to the infamous account of Korach this week. You have to admit that with all that has happened in the camp since Israel left Egypt, events which clearly showed Moshe as the leader, this was a pretty gutsy move made by Korach. Well, maybe gutsy is not the right word to use here. How about just plain dumb?
Imagine the looks on the faces of those who stood in rebellion as the ground under their feet began to shake. Maybe a gentle rumble preceded the earth splitting in two before swallowing the mass group of “position seekers”. This is an incredible display from Yah confirming His seal of leadership on Moshe…As most of you know, I love the quote by John Wayne, “It’s hard to stop stupid!” I wonder if Mr. Wayne might have come up with that quote after reading this week’s Torah portion. Probably not, but it sure fits.
In Chapter 17 we read that it was the very next day after the Korach incident when stupid re-entered the camp. Consider the scene. The ground may have still been separated in the very spot where Korach and his bands had once stood. Even with the evidence of judgment still smoking in front of them, the people rebelled with complaints against Moshe.
What is the theme we are seeing? We find it by reviewing the previous portion where Miriam and Aharon spoke against Moshe . Rebellion is at the heart of their actions. Pride goes before a fall. We see rebellion against Moshe, the Torah and Yah’s direction for them.
In our walk, we must begin to look at Torah, Yeshua and walking in His principles as a package. It is all or nothing, not multiple choice. Most of us are accustomed to going to a restaurant and ordering from a menu. We find the combination which is close to our desires. If one item isn’t appetizing we ask the server if we can make a few changes like substituting onion rings for the fries. Is this our mindset regarding Kingdom living? In their day it was “Hold the manna, we will take a large order of quail!” What are we trying to substitute?
We read this week of a story of Aharon, Moshe’s brother, that shows he “got it.” In the past, we found Aharon to be a people pleaser. He walked through some rough trials before reaching this portion. He was not known for taking a stand. It appears Aharon learned from his mistakes displaying, in this account, to be the man Yah created him to be.
When the plague permeated the camp Moshe and Aharon fell on their faces to intercede for the people. Moshe gave Aharon specific instructions to “Take your fire pan, put fire from the altar in it, lay incense on it and hurry with it to the assembly”. Scripture records Aharon’s immediate obedience. He took a stand for the community through intercession and action. As a matter of fact, he responded to the instruction and “ran” to their aid. Imagine the scene. Aharon was no spring chicken in age you know, but he ran to take the stand to what Scripture records as “between the living and the dead.”
How did Aharon know the plague would stop? He didn’t. That is the overlooked point. This event was more than giving an account of the people’s rebellion towards Moshe’s leadership. It was about the transformation in Aharon, the man he had become. It was unclear to Aharon the outcome of his obedience. He simply followed directions. He was willing to die trying to save the sheep called Israel.  On this day Aharon proved himself to be a true shepherd.
This act of obedience or rite of passage could have been the catalyst for Aharon to be trusted with the budding rod. His humility and shepherd’s heart led to him being a shadow of the ever budding life of Messiah in the camp!
For a shepherd, the question of giving his life for sheep who may not be very deserving is one which is easy to give a verbal answer “yes” to. It is not until a shepherd is tested that he or she finds if they are truly up to the task.
May we see more people like Aharon raised up in our day.
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Addiction Ends at the Foot of the Cross by True Salvation thru Yeshua the Messiah – Jesus Christ
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The Complainer and the Atheist

SHELACH

Portion Summary

The thirty-seventh reading from the Torah is called Shelach(שלח), an imperative verb that means “send out.” The portion is so named from the first few words of the second verse: “Send out for yourself men so that they may spy out the land of Canaan” (Numbers 13:2). The Torah reading tells the tragic story of how the spies returned with a bad report about the Land of Promise and influenced the congregation of Israel to rebel against the LORD. Thus God consigned the generation of Moses to wander in the wilderness for forty years.

Regular Shabbat Readings

  • Shelach (שלח | Send)
  • Torah: Numbers 13:1-15:41
  • Haftarah: Joshua 2:1-24
  • Gospel: Matthew 10:1-14

Note: The regular readings are often interrupted with special readings on Jewish holidays, special Sabbaths, and Rosh Chodesh. Refer to the annual Torah Portion schedule for these special portions.

Portion Outline

  • TORAH
    • Numbers 13:1 | Spies Sent into Canaan
    • Numbers 13:25 | The Report of the Spies
    • Numbers 14:1 | The People Rebel
    • Numbers 14:13 | Moses Intercedes for the People
    • Numbers 14:26 | An Attempted Invasion is Repulsed
    • Numbers 15:1 | Various Offerings
    • Numbers 15:32 | Penalty for Violating the Sabbath
    • Numbers 15:37 | Fringes on Garments
  • PROPHETS
    • Joshua 2:1 | Spies Sent to Jericho

Portion Summary

The thirty-seventh reading from the Torah is called Shelach(שלח), an imperative verb that means “send out.” The portion is so named from the first few words of the second verse: “Send out for yourself men so that they may spy out the land of Canaan” (Numbers 13:2). The Torah reading tells the tragic story of how the spies returned with a bad report about the Land of Promise and influenced the congregation of Israel to rebel against the LORD. Thus God consigned the generation of Moses to wander in the wilderness for forty years.

The spies returned from Canaan with a giant cluster of grapes. The grapes should have encouraged the Israelites. The land was indeed a good land full of bounty, just as God had promised. The ten spies, however, interpreted the giant grapes differently. They used them as evidence that the land was inhabited by unconquerable giants. “What would you expect from the vineyards of giants?” Isn’t it strange how two people can look at the same thing—such as a cluster of grapes—and come to opposite conclusions? To Joshua and Caleb, giant grapes were a good thing. To the other spies, the giant grapes were a sign of despair.

God said He heard the grumbling and the complaints of the children of Israel. He hears our complaints too. The sin of grumbling is related to the sin of gossip. Both are forms of evil speech; both result from a critical spirit.

Gossip destroys others, breaks up friendships and severs relationships. Grumbling destroys your quality of life and that of those around you.

Imagine going to the zoo with a cranky and undisciplined five-year-old. You take the child to see the lions, but he is sulking because you did not buy him candy. You take him to see the zebras, but he is angry because he does not want to hold your hand in the crowd. You take him to see the monkeys, but he is having a fit because he wanted French fries. You buy him French fries, but he leaves them uneaten because he complains that they are soggy. At the end of the day, he did not see lions, zebras, and monkeys, nor did he eat French fries. He has had a miserable day, and so have you. The child transformed what could have been a wonderful experience into a horrible one for no good reason.

As an adult, it is easy to look at a situation like that and realize how foolish the unruly child is being. It’s harder to realize that our own complaints, grumbling and murmuring is just as petty. Adults are usually sophisticated enough to disguise their childish tantrums and inner discontentment. We disguise them as serious adult issues, concerns and complaints. On closer investigation, many of those issues tend to be no more than sulking over soggy French fries. The worst part is that this is not a trip to the zoo. This is your life. If you spend it fussing and sulking, you will never enjoy the good things God is continually doing for you. You will never even notice them.

The Torah teaches that God hears all of our complaints and negativity. That’s why the sages teach that the complainer is tantamount to an atheist. His complaints deny the existence of God as if there is no God to hear his bitter words. (Click to Source)

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Torah Commentary – Sh’lach L’cha (Send on your behalf) – The Tourists Connection – SCRIPTURES FOR June 29, 2019

Sh’lach L’cha (Send on your behalf)
Numbers 13:1-15:41
Joshua 2:1-24
Hebrews 3:7-19
The Tourists Connection
If a list were made of the top ten stories the Hebrews are known for during their sojourn in the wilderness, the account of the twelve spies would certainly be found. Many fingers have been pointed at the faithless reports given by the ten spies. Is there a deeper level of understanding regarding the reason behind the difference in the statements shared by the ten versus the two? Could we find another lesson from their experience that can give instruction to us today? Let’s see.
The Hebrew word translated as spies is “tuwr.” It is interesting that the word sounds like our English word “tour”, though it is not the actual root of the word. We can use the comparison to draw a lesson. We can look at these men, not as it describes as “in the Land”, but rather as tourists? At the time, they were travelers, not dwellers. Consider, after all, when they returned to camp they brought back souvenirs of fruit of the land to show off. The fruitful bounty could have been inspiration to take the Land as Yah directed. Yet, it is not what they brought back on their shoulders which truly mattered, instead, it was what was in their hearts.
It is hard to envision the immense feast of produce these men saw or the terror of the massive size of its inhabitants during their “tour.” A few years back a section of the wall of Hevron was found that dates back to the time of Scripture. On one of my trips in Israel I was able to visit that section of unearthed wall. I remember just staring at it. I have always had a connection to Joshua. The haftorah readings for the Torah portion related to my birthday are verses in the first section of Joshua. That day at the wall I just stood and stared as I considered that ancient stone and pondered whether it may have been a spot Joshua had fixed his own eyes upon.
All twelve of the men saw the same sites, ate the same food and walked the same soil, so why the different accounts given upon their return? Most would say it was based on their level of faith which to some measure, I agree with. Going back to our original question whether we have another lesson from the spies experience, let us consider this point of view. I believe we can also reflect on the word “connect”. Joshua and Caleb connected with the Land. They were able to see past the giants inhabiting the area, even the bountiful harvest. It was their King’s Land. He was calling them to possess His promise to Abraham, Isaac and Jacob! Their heart connection to Yah instilled a deep passionate connection for His Land, their inheritance. It appears the other ten did not make this connection.
My friend and brother Hanoch Young says it best, if you connect with the Land, the Land will connect with you. For Joshua and Caleb, the Land became a part of their very hearts. Sadly it seems for the others it was just another random handful of dirt.
As with Joshua and Caleb, you and I will fight for our heart’s desires and what and who we are connected to. That connection will manifest itself in actions which may in the end be termed faith, but faith begins with the relationship established in our heart.
What did Joshua and Caleb connect to? The answer is found in Deuteronomy 11:12 which reveals to us that the eyes of Yah are continually on that Land. Eyes do not lead your heart, they follow your heart. What your eyes gaze upon is an outward manifestation of where your heart is.
The eyes and hearts of Joshua and Caleb connected with the eyes and heart of the Father Himself. This is why they were allowed to enter the Land and would later give their very lives to possess it.
What caused Joshua and Caleb to connect with the Land and the others did not? I wish I could give you a complete answer. What makes one person go to Israel and weep while another is engrossed in taking pictures and playing on their cell phone? That is a question I cannot answer, but I am certain it involves the heart.
I have taken hundreds of people to Israel through the years. Most everyone will take pictures, bring home souvenirs and have stories to tell friends and family when they return. For the majority the memories will fade and become like the memories of taking the children to an amusement park. For others, life will never be the same. What is the difference? I do not know. What about the person who has never stepped foot in Israel, but yet the mention of the word brings tears to their eyes? I don’t know.
Joshua and Caleb connected to Israel on that day. They joined to the heart of their Father. This connection gave them the faith to see past giants and other obstacles. Their relationship gave them the blessing to cross over Jordan and enter into the Promise Land!
My prayer as I read this Torah portion is, “Father, I desire a heart like Joshua and Caleb, a heart for what is important to you. Give me the heart that brings forth the faith to see past giants so I too may enter your Land, my destiny!” (Click to Source)

 

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Nostalgia for the Familiar – June 22, 2019

Regular Shabbat Readings

  • Beha’alotcha (בהעלותך | When you set up)
  • Torah: Numbers 8:1-12:15
  • Haftarah: Zechariah 2:14-4:7
  • Gospel: Matthew 14:14-21

Note: The regular readings are often interrupted with special readings on Jewish holidays, special Sabbaths, and Rosh Chodesh. Refer to the annual Torah Portion schedule for these special portions.

Portion Summary

The third reading from the book of Numbers and the thirty-sixth reading from the Torah is called Beha’alotcha (בהעלותך), a word that literally means “When you ascend.” It comes from the first verse of the portion, which could literally be translated as “When you ascend the lamps” (Numbers 8:2), a reference to the fact that the priest had to step up to clean and light the lamps of the menorah. This portion is jam-packed, telling the story of the consecration of the Levites, the first Passover in the wilderness, the silver trumpets, the cloud of glory, the departure from Sinai, the grumbling in the wilderness, the first Sanhedrin and the punishment of Miriam.

Portion Outline

  • TORAH
    • Numbers 8:1 | The Seven Lamps
    • Numbers 8:5 | Consecration and Service of the Levites
    • Numbers 9:1 | The Passover at Sinai
    • Numbers 9:15 | The Cloud and the Fire
    • Numbers 10:1 | The Silver Trumpets
    • Numbers 10:11 | Departure from Sinai
    • Numbers 11:1 | Complaining in the Desert
    • Numbers 11:16 | The Seventy Elders
    • Numbers 11:31 | The Quails
    • Numbers 12:1 | Aaron and Miriam Jealous of Moses
  • PROPHETS
    • Zec 2:6 Interlude: | An Appeal to the Exiles
    • Zec 3:1 Fourth Vision: | Joshua and Satan
    • Zec 4:1 Fifth Vision: | The Lampstand and Olive Trees

Portion Summary

The third reading from the book of Numbers and the thirty-sixth reading from the Torah is called Beha’alotcha (בהעלותך), a word that literally means “When you ascend.” It comes from the first verse of the portion, which could literally be translated as “When you ascend the lamps” (Numbers 8:2), a reference to the fact that the priest had to step up to clean and light the lamps of the menorah. This portion is jam-packed, telling the story of the consecration of the Levites, the first Passover in the wilderness, the silver trumpets, the cloud of glory, the departure from Sinai, the grumbling in the wilderness, the first Sanhedrin and the punishment of Miriam.

In Numbers 11:4-9, nostalgia for the food of Egypt sweeps over the camp of Israel. “We remember the fish which we used to eat free in Egypt, the cucumbers and the melons and the leeks and the onions and the garlic, but now our appetite is gone. There is nothing at all to look at except this manna.” (Numbers 11:5-6)

The same often happens to us after we take on a life of discipleship. For a while, it is fresh, new and exciting. It is invigorating, and each day is filled with new discovery. But after a period of time, the novelty wears off. We begin to miss the old vices and entertainments. We begin to feel nostalgic for ways of life that we have turned our backs on. When this happens (and it is normal that it does) we must press on all the harder in pursuit of our righteous Savior. It is normal for the heart to yearn for straying, but it is not normal to stray after the heart. We know better. If we will only press on, we will discover further joys, greater depths and new thrills in the pursuit of God.

Believers who begin to keep the commandments of God come from a variety of denominational and religious backgrounds. Typically, when they do, they commit to a life of Torah which they pursue with a proselyte’s zeal.

Everything changes. Your calendar, your holidays, your day of worship, your friends, your rhythm of life, the places you go, your style of worship, the entertainment you watch—everything is different—even the food you eat. It is normal to, at a certain point, long for some of the old things you have left behind. Believers in the Torah movement often feel bewildered by the strangeness of the new world they have entered. They reflect back on the simpler days when a Sunday morning worship service was nearly the full extent of their expression of faith. They long for the simplicity they once knew. “We remember the fish which we used to eat free in Egypt, the cucumbers and the melons and the leeks and the onions and the garlic…” (Numbers 11:5) But the manna on which we now feed is the one who has descended from heaven. He is the bread of life, and He beckons us to eat of Him alone, and to follow Him alone. This is the way to life. (Click to Source)

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A People Ransomed by God

Looking for spiritual deliverance? The last day of Passover commemorates the crossing of the Red Sea, the final deliverance from bondage, and the miracle of immersion.

April 27,2019

Portion Summary

On the final day of Passover, which commemorates the crossing of the Red Sea, there is a custom to end the season of redemption with an additional, less formal seder. Called Se’udat Mashiach, this event focuses on the ultimate redemption and the messianic banquet that will take place in the future.

Regular Shabbat Readings

  • Shemini Shel Pesach (שמיני של פסח | Eighth Day of Passover)
  • Torah: Deuteronomy 14:22-16:17
  • Maftir: Numbers 28:19-28:25
  • Haftarah: Isaiah 10:32-12:6
  • Gospel: John 20:15-20

Note: The regular readings are often interrupted with special readings on Jewish holidays, special Sabbaths, and Rosh Chodesh. Refer to the annual Torah Portion schedule for these special portions.

Portion Outline

  • TORAH
    • Deuteronomy 14:22 | Regulations concerning Tithes
    • Deuteronomy 15:1 | Laws concerning the Sabbatical Year
    • Deuteronomy 15:19 | The Firstborn of Livestock
    • Deuteronomy 16:1 | The Passover Reviewed
    • Deuteronomy 16:9 | The Festival of Weeks Reviewed
    • Deuteronomy 16:13 | The Festival of Booths Reviewed

Portion Summary

On the final day of Passover, which commemorates the crossing of the Red Sea, there is a custom to end the season of redemption with an additional, less formal seder. Called Se’udat Mashiach, this event focuses on the ultimate redemption and the messianic banquet that will take place in the future. Learn more about it here.

Paul wrote to the believers at Corinth, “For I do not want you to be unaware, brethren, that our fathers were all under the cloud and all passed through the sea; and all were immersed into Moses in the cloud and in the sea” (1 Corinthians 10:1-2).In Paul’s day, one who wanted to become a disciple of Yeshua had to go through a ritual immersion. This rule applied to both Jews and Gentiles. Prior to the immersion, the new disciple confessed and renounced his sins in keeping with the tradition of John’s immersion. Then he descended into a gathering of living water “for the name of Yeshua.” The immersion brought ceremonial cleansing from Levitical impurity, and it symbolized spiritual cleansing, death, and resurrection.

Judaism teaches that one who immerses in a mikvah (immersion pool) symbolically dies as he descends into the water and is reborn as he leaves the water. The apostles applied the death and rebirth imagery of the immersion ritual:

Or do you not know that all of us who have been baptized into Messiah Yeshua have been baptized into His death? Therefore we have been buried with Him through baptism into death … if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection. (Romans 6:3-5)

For the apostles, immersion into the name of Messiah represented the transition from death to life, from the kingdom of darkness to the kingdom of light. By way of analogy, Paul saw the same imagery at work in the crossing of the sea. The children of Israel left Egypt, Pharaoh, and slavery behind as they descended into the water, and they arose on the other side as free men—a people ransomed by God.

Paul warned the Corinthians not to think too highly of themselves. Paul warned them that the generation that perished in the wilderness had similar credentials to their own. They had all been “immersed into Moses in the cloud and the sea,” yet they did not enter the Promised Land (which is compared to the Messianic Era).

Paul was not the only Torah teacher to compare the crossing of the Red Sea to the water of the mikvah. In the Midrash Rabbah, the nation of Israel passes through the Red Sea to purify themselves in preparation for their journey to Mount Sinai:

The crossing of the sea can be compared to a woman who, having completed the days of uncleanness, purified herself and came to her husband. When he saw her he asked, “Who can testify that you are clean?” She replied, “Behold, my maid can testify that I have purified myself by immersion in the mikvah.” (Exodus Rabbah 23:12) (Click to Source)

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A Memorial

For the Jewish people, Passover is a day of remembrance of the exodus from Egypt, but disciples of Yeshua have another important aspect of Passover to remember.

Portion Summary

The sixteenth reading from the Torah is named Beshalach(בשלח), which means “When he sent.” The title comes from the first verse of the reading, which can be literally translated to say, “And it happened when Pharaoh sent out the people.” This is also the Shabbat reading when Passover coincides with the weekly Shabbat. The reading tells the adventures of the Israelites as they leave Egypt, cross the Red Sea, receive miraculous provision in the wilderness and face their first battle.

Regular Shabbat Readings

  • Pesach (פסח | Passover)
  • Torah: Exodus 12:21-51
  • Haftarah: Joshua 3:5-7, 5:2-6:1, 6:27
  • Gospel: John 19:31-20:1

Note: The regular readings are often interrupted with special readings on Jewish holidays, special Sabbaths, and Rosh Chodesh. Refer to the annual Torah Portion schedule for these special portions.

Portion Outline

  • TORAH
    • Exodus 13:17 | The Pillars of Cloud and Fire
    • Exodus 14:1 | Crossing the Red Sea
    • Exodus 14:26 | The Pursuers Drowned
    • Exodus 15:1 | The Song of Moses
    • Exodus 15:20 | The Song of Miriam
    • Exodus 15:22 | Bitter Water Made Sweet
    • Exodus 16:1 | Bread from Heaven
    • Exodus 17:1 | Water from the Rock
    • Exodus 17:8 | Amalek Attacks Israel and Is Defeated
  • PROPHETS
    • Jdg 4:1 | Deborah and Barak
    • Jdg 5:1 | The Song of Deborah

Portion Summary

The sixteenth reading from the Torah is named Beshalach(בשלח), which means “When he sent.” The title comes from the first verse of the reading, which can be literally translated to say, “And it happened when Pharaoh sent out the people.” This is also the Shabbat reading when Passover coincides with the weekly Shabbat. The reading tells the adventures of the Israelites as they leave Egypt, cross the Red Sea, receive miraculous provision in the wilderness and face their first battle.

Fourteen hundred years after the exodus from Egypt, Yeshua went to Jerusalem with His disciples to keep the appointed time of Passover. He and His disciples had been to Jerusalem to celebrate Passover many times, but this time, as they neared Jerusalem, Yeshua said, “My time is near; I am to keep the Passover” (Matthew 26:18). He knew that He was going to fulfill the appointed time in a marvelous and unexpected way.

The Torah instructs the Jewish people to keep the first day of Passover as a “memorial” of the exodus from Egypt. It works as one of God’s reminders. God rescued Israel from Egypt and told the people to keep the festival as an appointed time and a remembrance of their salvation.

Now this day will be a memorial to you, and you shall celebrate it as a feast to the LORD; throughout your generations you are to celebrate it as a permanent ordinance. (Exodus 12:14)

The Master kept the seder meal with His disciples in Jerusalem. He took the unleavened bread and the customary Passover cup and instructed His disciples to do so henceforth in remembrance of Him. On the day of the sacrifice, He became a spiritual sacrifice—Israel’s Passover lamb. At the appointed time for the Jewish people to sacrifice their Passover lambs in remembrance of the nation’s salvation from Egypt, Yeshua went to the cross.

When believers keep Passover, we have two things to remember. We remember the historic salvation from Egypt as the Torah commands us, but we also remember the salvation granted to us through the sacrifice of Yeshua. The two remembrances are not mutually exclusive. They naturally complement one another.

Every year we keep Passover in remembrance of Yeshua. Messiah Himself told us to do so: “And when He had taken some bread and given thanks, He broke it and gave it to them, saying, ‘This is My body which is given for you; do this in remembrance of Me’” (Luke 22:19). Did He have in mind only the breaking bread and a sip from the fruit of the vine? No. He spoke within the specific context of Passover. The commandment to do “this” in remembrance of Yeshua refers to the Passover Seder meal. It is not one cup but the traditional cups of Passover. It is not any bread; it is the unleavened matzah bread of Passover. What could be more appropriate for a disciple of Yeshua to do than to keep the festival of Passover in remembrance of Him, just as He told His disciples? (Click to Source)

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