PARSHA COMMENTARY
BLESS THE LAND
Parsha Commentary Study
B'har ("On the mount")
B'chukotai ("In My statutes")
Bless the Land
Written by Hutch Church
April, 2010
Torah: B'har: Lev. 25:1-26:2. B'chukotai: Lev. 26:3-27:34.
Haftorah: B'har: Jer. 32:6-27. B'chukotai: Jer. 16:19-17-14.
Sugg. N.T.: B'har: Luke 4:16-21. B'chukotai: 2 Cor. 6:14-18.
Gospels: B'har: Luke 21-22. B'chukotai: Luke 23-24.
Welcome "Grace, mercy and peace from God the Father and Messiah Yeshua our Master" (1 Tim. 1:2). Paul invoked blessings upon Timothy, his son in the faith, that divine gifts would be diffused into his life and bring him fresh strength. Wishing grace for those whom they wrote was the usual Greek way of commencing a letter [epistle], while shalom, or peace, was the Jewish salutation. The apostle Paul unites the two forms here intimating that believing Greeks and Jews were one in Messiah Yeshua. His greeting differs from those of his earlier epistles with the addition of the word mercy. Paul was aware that his life was drawing to an end, and a sense of Elohim's wonderful mercy was making an ever deepening impression upon his soul. "And I thank Messiah Yeshua our Master, who hath enabled me...who was...a persecutor, and injurious: but I obtained mercy..." (verses 12-13). Paul had never demonstrated any mercy to those believers he assailed and abused, yet proclaimed, "I obtained mercy." He received mercy he had not sought and did not merit. Plus, he received the grace of apostleship added to it! We can rejoice with Paul for we are also the subjects of YHVH's mercy, which is undeserved but flows from the compassion of the Most High.
"But after that the kindness and love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy he saved us, by the washing of regeneration, and renewing of the Holy Spirit; which He shed on us abundantly through Yeshua Messiah our Savior" (Titus 3:4-6).
The Written Torah
Note: Double parsha again this week.
Last week: In parsha Emor we read, "Speak to the Israelites and say to them: These are My appointed feasts, the appointed feasts of the Lord, which you are to proclaim as sacred assemblies" (Lev. 23:2). The Torah declares the appointed times of YHVH. These were special times when Israel would meet with the Most High for spiritual renewal and edification. Leviticus 23 lists the moed'im, and serves as YHVH's roadmap to spiritual renewal appointments positioned along Israel's yearly pathway.
This week: Introduction to B'har ("On the mount"): Main topics in parsha B'har include: the Sabbatical year, Year of Jubilee and the law of redemption, enslavement, ancestral land, Levite cities, charity, slavery, and idols. "The general principles of the Torah were given at Sinai [on the Mount] , and the details [when God spoke to Moses] in the tent of Meeting." Talmud, Shabbat 6a
B'har: "The Lord then spoke to Moses at Mount Sinai saying, Speak to the sons of Israel and say to them, When you come into the land which I shall give you, then the land shall have a Sabbath to the Lord" (Lev. 25:1-2).
The Sabbatical Year (seventh year) was instituted in Israel to serve as a link between the Sabbath and Year of Jubilee, which was designated as the year following the seven-times-seventh year. Furthermore, it served to emphasize the importance of the weekly Sabbath, and was also a powerful symbolic lesson of the legitimacy of the Sabbath as a universal institution. During the Sabbatical Year debts were suspended (a demonstration of mercy; see Deut. 15:1-11), the ground was not supposed to be tilled (Lev. 25:4), and the Law was publically read (Deut. 31:1-13). The sabbatical-year law, however, was difficult to monitor, and therefore seldom honored, that is until the period of the Babylonian captivity when the land was emptied of most its inhabitants.
The Year of Jubilee came every fifty years and was a time of joyful celebration. Slaves and indentured servants were freed with compensation, debts were cancelled, lands (which could only be sold for fifty years) were returned to the original owners, and the agricultural land itself enjoyed [was legislated to have] another rest with no plowing, sowing, or reaping taking place. This excellent provision (gift) of YHVH was purposed to provide rest for the Israelites, undermine the spread of slavery, diminish poverty, restore property, renew agricultural land, and help re-stabilize Israel's society.
The Year of Jubilee was a type/shadow of the Gospel period--freedom from sin and restoration. It is representative of the Messianic era to come, when all Israel is returned to the land.
Also this week: Introduction to B'chukotai ("In My statutes"): Main topics in parsha B'chukotai include: obedience, disobedience, punishments, sanctification, valuations, animals, housing, fields, property, and tithes. It enumerates the temporal blessings that the people of Israel will enjoy when they follow the commandments. Then B'chukotai points out the tochachah, which are the rebukes or punishments that will come upon them if they forget YHVH their Elohim and turn away from Him. Finally the parsha reveals the laws of erachin, or values and appraisals.
B'chulotai: "If you walk in My statutes and keep My commandments so as to carry them out, then I shall give you rains in their season, so that the land will yield its produce and the trees of the field will bear their fruit' (Lev. 26:3-4). The above verse contains three words--walk, keep, and carry--that appear repetitious but actually serve well to enforce its meaning: If you will follow [walk through] my statutes by serious Torah study, with the intention that you will observe [guard from violation; keep in your heart] that which you study, and actually perform [carry out to completion] my commandments, then the blessings [spiritual and material] of YHVH [that are revealed in the chapter's subsequent verses] will come upon you.
One great blessing from Elohim for Israel was "rains in their season." Rains were/are vitally important for agriculture, washing, cooking, drinking. They also affected the land's climate and water supply in reservoirs, and had a great impact upon human health. YHVH's blessing would be so well customized that the rains would come in the strength and timing most convenient to the people and the land, such as on the evening of the Sabbath, when people aren't moving about or working. We are confident that He will craft our blessings as to satisfy your needs and conditions in a similar way.
Much of this final Torah reading in Leviticus covers YHVH's promises for obedience and threats of chastisement/judgment for unbelief and disobedience for the nation. They teach us that the righteous are blessed. These are the ones who worship the living Elohim of Israel, and entertain no idols or religious images. They worship the Father in Spirit and truth, follow the Lamb, and honor His Sabbaths and statutes. They serve Him with thankful hearts, live within His judgments and commandments, and maintain a sanctified lifestyle that brings temporal blessings and a joyful life that culminates with eternal rewards.
But in this rough and tumble world things don't always go well. From the up-and-down days of the Judges to the rise and fall of King Saul, and even through the reign of Solomon, the people of Israel, as a whole, were generally warm toward YHVH, but easily distracted and lured to worldliness. For instance, the outer glory of the reign of Solomon covered the growing inner corruption of his kingdom and policies. The king and his people alike became enamored/beguiled/corrupted with materialism and covetousness, forgot their true Source and reason for prosperity, followed after the lusts of their eyes and flesh, and turned to the predictable end of such a disastrous progression--love for the creature (not the Creator), and idolatry. As prophesied "in My statutes," judgment preempted blessing, and the Kingdom of Israel was divided into two smaller conflicting kingdoms, Judah and Israel/Ephraim. They have remained divided and un-reconciled for many centuries. However, by the mercy of God, the Spirit is awakening and re-uniting the divided descendants of Judah and Ephraim/Israel in this hour, for the restoration of the Kingdom of Israel. See: 1 Kings 11-12; 2 Kings 17 and 25; Jer. 3:11-18; Isa. 11:11-14; Ezek. 36 and 37; Romans 1:18-32.
B'har's and B'chukotai's common theme, or subject matter, is the enunciation and clarification of more statutes and regulations for Israel to understand and observe in preparation for their march into Canaan. The lesson in a nutshell is: "Hear, therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as YHVH Elohim of thy fathers hath promised thee, in the land that floweth with milk and honey" (Deut. 6:3). He has not changed. As believers are restored to both His Torah and His Spirit, and walk in His ways as led by the Spirit, we will find ourselves increasingly blessed with His grace, mercy, peace, and presence, with all other things being added to us.
"And the Word became flesh and dwelt among us..." (Jn. 1:14). YHVH's commandments were received "on the Mount" and later more ordinances were given to Moses in the tent of meeting. Just before picking up their march, Israel was strongly encouraged to remain "in My statutes" by (1) [positively] the promises of wonderful blessings, and by (2) [negatively] the threats of terrible judgments. As we keep His commandments, and walk in the light He has given, He, the Word, becomes our glorious Habitation, Covering, and Dwelling-place. By walking in His ways we walk into His glory and His fellowship. In Psalm 90:1 Moses said, "YHVH, thou hast been our Dwelling-place in all generations." For eighty years he had been a wanderer/shepherd with no fixed, permanent house, or material dwelling-place. Instead, the eternal, un-changing, self-existent One Who is independent of time, was Moses' (and Israel's) Covering, his Refuge, Rest, and Home. The fundamental truth is that we are all dependent on the Almighty, in Whom "we live, and move, and have our being" (Acts 17:28). When we make YHVH our Dwelling-place, our recreated, re-born spirits find their Home; the place in which each human spirit longs to dwell; the human spirit's land of milk, honey, nurture and strength. To dwell "...in the secret place of the Most High...in the shadow of the Almighty" (Psalm 91:1) means to abide "in My statutes" given "on the Mount." Yeshua, the Living Torah, said, "I am the vine, ye are the branches: He that abides in Me and I in him, the same brings forth much fruit; for without Me you can do nothing: (John 15:5).
Paul wrote to non-Jewish believers in Ephesus who, because of their faith in Yeshua and regeneration by the Spirit, were brought nigh unto YHVH and had equal privileges with the Jews, and a right to the good things of the covenant. He sees the needs of the Ephesians on one hand, and the spiritual storehouses of blessings provided for them on the other hand. Paul wanted the new believers to progress from their place of need/lack to the place of prosperity and fullness, so he falls to his knees and makes prayer not incidental, but his very business. "That He would grant you, according to the riches of His glory, to be strengthened with might [with faith, hope, love, knowledge, humility, patience, trust] by His Spirit in the inner man" (Eph. 3:16). Chapter three affirms: (1) YHVH's standard of giving is liberal, generous, over-flowing. (2) The issue of obedience rests with what has control of the inner man of a believer. (3) The Holy Spirit is available to make us strong in the abundant graces of YHVH. (4) Fuller spiritual strength--faith, inspiration, hope, vision, love, compassions, intimacy, communion of the Spirit, hunger for righteousness, anointing, et al--keeps us more securely within the parameters of His truth and in the glow of His light.
The Living Torah: Yeshua "I did not come to abolish but to fulfill" (Mt. 5:17).
B'har: "You shall thus consecrate the fiftieth year and proclaim a release through the land to all its inhabitants. It shall be a jubilee to you..." (Lev. 25:10). The main purposes of the Jubilee were the liberation of slaves and indentured servants, release of the indebted from their burdens, and the return of lands to original owners. The Year of Jubilee was an important factor in regulation solar and lunar time. Further, it typified the gospel blessings and spiritual rest from the heavy yoke of sin. When the Jubilee trumpets sounded, a new, joyful era of liberty, sufficiency, prosperity, and devotion to YHVH commenced in Israel, and the people awakened to find themselves released from their bondages and in possession of liberty and domestic well-being. Jubilee derives its name from the word jobel, used for trumpet in Exodus 19:13. The Year of Jubilee typifies the New Testament period which Messiah publically proclaimed in His hometown.
"And He opened the book and found the place where it was written, The Spirit of YHVH is upon Me, because He has anointed Me to preach the Gospel to the poor. He has sent Me to proclaim release to the captives, and recovery of sight to the blind, to set free those who are oppressed, to proclaim the favorable year of YHVH. And He closed the book...and began to say to them, Today this Scripture has been fulfilled in your hearing" (Luke 4:17-21).
After His baptism, Yeshua had undergone the wilderness temptations, returned to the Jordan, and gone to Cana where His wonderful works had begun (John 2:1-13). Then He proceeded to visit Nazareth, the account of which is described in Luke 4:14-30. We observe--First, before appearing in Nazareth, He already had established a public ministry with a following. He did not create a rival ministry, but went to the synagogues and gained a reputation as a popular teacher (rabbi) whose authoritative speaking was accompanied by a measure of the miraculous. Secondly, on the first Sabbath after He arrived in His hometown He attended the services in the synagogue, as was His custom. What's more, Yeshua took part in the public worship. He followed the religious customs of His Jewish upbringing and placed honor on social and public worship, imperfect though it may have been. Messiah Yeshua took the place of the reader on this particular occasion, and the scroll of Isaiah was handed to Him. He read the passage that spoke of the mission of the Messiah. Thirdly, Yeshua was/is the embodiment of the text, and of the Year of Jubilee! He sat down in the chair of the teacher and expounded upon the Scripture. He was the Person about whom it spoke. Naturally, everyone's attention was riveted upon Him. The anointed Preacher and great Physician was among them, ready to proclaim the good news of the kingdom, open blind eyes, set captive souls free, heal the sick, and declare the season of liberty to which the year of Jubilee had pointed for centuries. Fourthly, Yeshua's sermon was at first received with admiration and wonder, but familiarity soon replaced the good sentiments. "Is this not Joseph's son?" He had lived among them, and familiarity quickly eroded His excellent reputation and their interest in listening. The miracle they demanded was not given them, only rebuke. Filled with wrath, the Nazarenes' diabolical attempt to throw Yeshua off a cliff failed, and He ventured to another town, Capernaum. We can certainly learn from this episode, that if old friends and family do not receive our testimony at first, and with an eagerness and joy we would like, let us remember our Master at Nazareth. Patience and endurance under the weight of disappointment, heartache, or even rejection, are the fruit of the Spirit and the example of Messiah.
B'chukotai: "These are the commandments which YHVH commanded Moses for the sons of Israel at Mount Sinai" (Deut. 27:34).
The closing verse of chapter twenty-six is repeated at the end of chapter twenty-seven, after it completes giving final regulations/laws on vows and their commutations. Hence, all of Leviticus takes its place as part of the Sinaitic Code. "Man shall not live on bread alone, but on every word that proceeds out of the mouth of God" (Mt. 4:4). Every word is important.
It is perilous to arrogantly refuse the gracious words of Messiah, that He Himself declared "...are spirit and are life" (John 6:63). There is, after all, the "wrath of the Lamb" (Rev. 6:16-17; 11:18; 12:12; 14:19; and more) that awaits the rebellious. May we learn early that He means everything he says. Thus, we have confidence that the worst sinner may obtain grace, the most sickly receive healing, the most troubled become liberated, the most ruined to become restored, the most poor to become rich, the most in debt to become unburdened, and the most unhappy to become joy-filled. "So if the Son makes you free, you will be free indeed" (John 8:36). This is the Year of Jubilee.
The Holy Spirit
B'har: "According to the multitude of years thou shall increase the price [of the land] thereof...So you shall not wrong one another, but you shall fear your God; for I am the Lord your God" (Lev. 25:16-17).
The Israelites were tenants of YHVH. They could regard themselves as landowners for fifty years only, but then all sold or rented land reverted to the ones (representatives) to whom the Almighty had originally assigned it. It was therefore valued, and bought or sold with an eye to the year of Jubilee. As Israel honored Torah's valuation laws, YHVH would remain pleased in the midst of His people.
B'chukotlai: "And I will also walk among you and be your God, and you shall be my people. I am the Lord your God, who brought you out from the land of Egypt so that you would not be their slaves, and I broke the bars of your yoke and made you walk erect" (Lev. 26:12-13).
"God will deal with Israel so generously and openly that His presence will be as obvious as that of a human being walking among his subjects. This verse makes clear that the blessings of this verse have not been completely fulfilled yet, but in their entirety they are meant for the future." [Rambam] His presence is with us today in the Holy Spirit.
"Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Helper [Comforter, Advocate] will not come unto you; but if I depart, I will send Him to you. And He, when He comes, will convict [refute error, uncover sin and wrongdoing, convince people of their condemnation by the conscience or by the Law] the world concerning sin [unbelief and rebellion] and righteousness [the idea of righteousness would be broadened, expanded by Yeshua's perfection, and the concept of sin deepened, intensified, made sobering and real] and judgment [which will contrast the exaltation and glorification of Yeshua and the judgment and condemnation of Satan]; concerning sin, because they do not believe in Me; concerning righteousness, because I go to the Father and you no longer see Me; and concerning judgment, because the ruler of this world has been judged" (John 16:7-11).
Yeshua assured the disciples, who have been informed of His impending departure, that the Holy Spirit would come as their Comforter and Helper. The profitableness to them is the primary thought. Yeshua promises, "I will send Him to you." Through the power of the Spirit all His followers could come into a living incorporation [embodiment, inclusion] with Him, and gain victory in over-coming the world. But first He had to ascend to the Father and be glorified. Messiah's departure was for the long-term benefit of His followers, because it was the condition for the coming of the Spirit. If Yeshua remained in the flesh, even while glorified, His presence with a person or in a certain place would only be temporary and occasional. But Messiah by the Spirit could/does dwell in the hearts of all believers everywhere, and at all times, as the Hope of glory. In this way the affirmation of Parsha B'chukotai has been fulfilled: "And I will also walk among you." Hence we take notice from Yeshua's words: (1) Elohim's commandments funnel us into His blessings and fellowship. (2) He never takes away one blessing without having prepared for us a greater blessing to take its place.
Being Led by the Spirit/Hearing His voice
B'har: "You shall thus observe my statutes and keep My judgments, so as to carry them out, so that you may live in the land" (Lev. 25:18).
Such a willing and routine observation of His commandments on the part of disinterested religionists or unschooled commoners, who would eventually be grafted into Israel [Ephraim and companions], would need to be bestowed and facilitated by divine revelation. The advent of the New Covenant heralded this current era, wherein the average believer, through an encounter with Yeshua and the New Birth by the Spirit, could be internally inspired and empowered to obey the truth of the Torah. Further, restoration for all Israel could be initiated only by a Spirit-inspired hunger and thirst for His righteousness awakening within the soul of His people. The prophet, by the Spirit, saw this happening for all Israel. "...I will put My law in their inward parts, and write it in their hearts; and will be their God, and they shall be My people" (Jer. 31:33). The present Hebrew Roots Movement, which may be the final prominent world-wide move of the Spirit before the coming of Messiah, is an end-times result of Jeremiah's prophecy.
B'chukotai: "But if you do not obey Me and not carry out all these commandments, if, instead, you reject My statutes, and if your soul abhors My ordinances...and so break My covenant, I, in turn, will do this to you: I will appoint over you sudden terror, consumption and fever..." (Lev. 26:14-16).
YHVH contemplated both obedience and disobedience to His laws. He proclaimed the fullness of blessing and reward for the faithful. But, because disobedience to law and rebellion to authority are universal factors in human history, He also had to pass along the strong warnings; "But if you will not do My commandments, I will set my face against you." Blessings and warnings served as logical incentives for enlisting Israel's compliance to His statutes.
Moses knew YHVH's voice. He had no need to seek out prophets, confirming words, witnesses, favoring circumstances, personal prophecy, or extend fleeces to discern, or confirm, His word. But not everyone is like Moses. Elijah, for example, was an intercessor as was Moses, and heard the Almighty's voice also, but differently. "So he arose and ate and drank, and went in the strength of that food forty days and forty nights to Horeb, the mountain of God" (1 Kings 19:8). Elijah journeyed to Mt. Horeb where he, with deep frustration and anger over Israel's immorality and idolatry, interceded for the nation. The prophet, who was jealous for the honor of YHVH Sabaoth (the Lord of Hosts), accused Israel of apostasy and prayed for the country's repentance and renewal. YHVH did not strike up a conversation with the Tishbite, but answered him on the mountain with a prophetic vision about Israel, showing him frightening signs of (1) a great wind--invasion, (2) an earthquake--civil revolution, and (3) fire--judgments. These would represent a demonstration of the divine government of Elohim in powerful, decisive action, that would correct and ultimately restore the nation. Elijah, an outdoor type of man familiar with the power and phenomena of the natural world, would understand and discern what YHVH was saying to him through the vivid images in the vision.
But YHVH's heart of mercy and grace was not made manifest for Elijah to understand and appreciate in these harsh symbols. The Almighty delights in mercy and intimacy of fellowship with His people, and desired recovery for the nation. So next He revealed Himself to Elijah "in a still, small voice..." that followed the vision of fearsome symbols of the judgments to come on Israel. "Elijah heard it...a voice came to him, and said, What doest thou here Elijah...go, return..." (1 Kings 19:12-13). The prophet heard his Elohim's words within him clearly, as a son would hear the instructions of his father. He obeyed the still, small voice, and with renewed inspiration and hope went as directed to: (1) anoint Hazael, the "strong wind" of YHVH's wrath that would cause havoc with the rocks and hills of Israel, to be king over Syria, (2) anoint Jehu, the "earthquake," to be king over Israel, and (3) anoint Elisha, the faithful understudy, as YHVH's prophet in the place of Elijah, and the holy "fire" of judgment."
The Spirit of Yeshua speaks to each of us in different ways, including Scripture, spirituals (1 Cor. 12), impressions, dreams, visions and more. He may also speak/lead by His discernible, audible voice, from within [Elijah] or without [Moses]. Our job is to develop our hearing and discernment of His voice in these latter days. As we have stated before, speaking in tongues is a good way to develop sensitivity to His written or spoken Word.
"If I speak with the tongues of men and angels, but do not have love, I have become a noisy gong or a clanging symbol" (1 Cor. 13:1).
In this chapter, Paul upholds love as the primary motivation for life and ministry. He also spreads more light on the subject of "tongues." When a person speaks in tongues, that is, when he uses his personal prayer language aloud, others around him will not understand what he is saying, unless [when under the anointing] he speaks a recognized language. This does happen. In such a case, tongues becomes a sign, a divine communication for the unbeliever who can understand what is being spoken. "Therefore, tongues are for a sign, not to those who believe, but to unbelievers; but prophesying is not for unbelievers but for those who believe" (1 Cor. 14:22).
There is a difference between a believer's personal prayer language [devotional tongues] and the gift of [divers] tongues spoken of in First Corinthians 12:10 and 14:5,13. "I wish you all spoke with tongues, but even more that you prophesied; for he who prophesies is greater than he who speaks in tongues, unless indeed he interprets, the church may receive edification...therefore let him who speaks in a [unknown] tongue pray that he may interpret." The tongues referenced in the verses concerns the gift of tongues that manifests for the edification of a group or congregation. It is a public/congregational operation of the Spirit where a speaker first brings a message in an unknown tongue and then, by the same person or another, the interpretation is given. The speaking must be by the inspiration and anointing of the Spirit. Personal tongues [personal prayer language], however, is used by a believer speaking mysteries to the Most High. Chapter 14 of First Corinthians is worth the study for better understanding of speaking in tongues.
There are a couple of ways for people to pray and worship in the Spirit with their personal prayer language. One way, which is effectual for personal edification, is when believers individually pray, sing, and praise YHVH in their heavenly language. "But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, looking for the mercy of our Master Yeshua Messiah unto eternal life" (Jude 1:20-21).This may also be done in a group or congregational setting. It is wonderful to worship with well written and orchestrated songs and dancing, but it is also wonderful, even awesome, to worship the Father and His eternal Son with the "sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name"...with tongues, words, prophetic songs, and music directly and spontaneously inspired [given] by the Holy Spirit. We should be careful, in this day of returning to our Hebraic roots, that we do not allow our new (or traditional) things to minimize or crowd out the moving of the Holy One of Israel upon His people?
When people decide to receive Yeshua's baptism and to speak in tongues, they should begin to praise Him and not use their native language, which in our case is English, but trust the Holy Spirit to release their prayer language and begin speaking what the Spirit gives them. Remember, when we ask Abba for the Spirit, He will give us the gift. Consider Psalm 81:10: "I am YHVH your Elohim...open your mouth wide and I will fill it."
B'har: "...observe...carry them out..."
He has promised us many blessings which He wants us to take note of, believe, and receive. Being immersed in the Spirit and speaking in tongues are among them.
"And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance" (Act 2:4).
Weekly Parsha Commentary Study
Prayer: "Open my eyes that I may behold wonderful things from your law" (Ps. 119:18).
Leviticus 25:1-26:2 (B'har) and Lev. 26:3-27:34 (B'chukotai) [Torah]:
Jeremiah 32:6-27 (B'har) and Jer. 16:19-17:14 (B'chukotai) [Haftorah]:
Luke 4:61-21 (B'har) and 2 Cor. 6:14-18 (B'chukotai) [Sugg. N.T.]:
Luke 21-22 (B'har) and Luke 23-24 (B'chukotai) [Gospels]:
Study Questions: Listen for the Ruach HaKodesh, and then write your answers.
1. Describe the central truth/theme you found in each parsha this week. How are they related?
2. Looking at the four Gospel chapters, how would you say Yeshua demonstrated the common themes of parshas B'har and B'chukotai ?
3. What did you learn about your Hebraic heritage from the readings?
Israel
B'har: "Now in case a countryman (brother) of yours becomes poor and his means with regard to your falter, then you are to sustain him...that he may live with you. Do not take usurious interest from him, but revere your Elohim. You shall not give him your silver at interest...I am the Lord your God who brought you out from the land of Egypt to give you the land of Canaan and be your God" (Lev. 25:35-38).
Moses was given more instructions for successful living in the Promised Land. For one thing, YHVH's intention was that the Year of Jubilee, which was meant to be the nation's delight, was to be heralded by trumpets. At this time, debtors would be released from their obligations. Land would be returned to its rightful, original owners. YHVH's wisdom for the land was revealed in the Jubilee statute. Intended to come forth from this practice was: 1. Security from the over-accumulation (monopoly) of wealth and from the oppression or exploitation of the poor by an oligarchy. 2. Maintenance of family life and unity. 3. Dismantling of slavery. 4. Good cheer and hopefulness in the communities. 5. Benevolence and brotherhood. 6. Thankfulness for YHVH's wisdom and goodness. 7. Avoidance of lawsuits and strife. 8. A forecast that the "meek shall inherit the earth." Unfortunately for Israel, the statutes concerning the land sabbatical and the Jubilee years were not followed.
In 750 CE the Omayyad Dynasty, which had ruled the land of Israel/Palestine from far away Baghdad--much as the Byzantines had tried to do from Asia Minor--gave way to the ascending Abbasids. The Abbasid caliphs governed the Muslim Empire from about 750 to 1250 CE, and claimed descent from Abbas, the uncle of Muhammed. This was a time of chaos and suffering. Turkish rulers and warriors fought with ruling dynasties for control of the Israel/Palestine area, and visiting Christian pilgrims were attacked and often murdered at the holy sites.
Around the year 1000 CE the Egypt-based Fatimid Dynasty wrenched control of Israel/Palestine from Arab Muslim control. This dynasty was ruthless in its administration of the land. The Caliph Al-Hakim, which means the mad one, burned down/destroyed/razed most of the regions holy sites and church buildings.
The victorious Fatimids were defeated by the brutal Seljuk Turks. While all this was going on, most of Judah was remaining out of the land, still in Diaspora, and the ten lost tribes--the descendants of the House of Israel/Ephraim--were migrating further west, forgotten in their deepening exile. Christianity, with the exception of a few isolated communities, by then re-positioned and spread out through Europe, was still steeped in the ignorance and superstition of the dark ages. The Crusades would come next.
B'chukotai: "Yet if in spite of this you do not obey Me, but act with hostility against Me, then I will act with wrathful hostility against you and I ,even I, will punish seven times for your sins...I will make the land desolate so that your enemies who settle in it will be appalled over it" (Lev. 26:27-32).
The passage tells us the people had placed their confidence and hope in high walls and towers to repulse enemy invaders, but YHVH brought down the high towers and left the sons of Israel exposed. When judgment came, the idolatrous people, when they knew death was near, would often grab their idols, kiss them, and fall dead over them. The chapter sets forth a series of progressive judgments/punishments upon the covenant-breaking nation, which include: (a) cannibalism; (b) destruction of defense structures; (c) death of people; (d) loss of Shechinah; (e) destruction of cities; (f) desolation of the sanctuaries; and (g) YHVH's refusal to accept offerings. Disobedience led to Israel's scattering, and Judah's Diaspora and oppression. Now we return to history.
The next two centuries in Israel/Judea/Palestine would be dominated by the impact of the Crusades. The Crusades were Christian military expeditions/excursions undertaken by zealous European powers during the 11th, 12th, and 13th centuries to take back control of the Holy Land from Muslim invaders. There were seven crusades in all. The first one was the most successful in terms of military attainment, exploit, and conquest. The first Crusade brought 20,000 "Christian" soldiers of the cross marching into Jerusalem in 1099 CE, where, after a five-week siege, entered and massacred the non-Christian population of the city. They went forth to conquer all of Palestine, and built fortress cities and churches as they advanced.
The following six crusades were not as successful militarily, suffered defeats, and were weakened and ineffectual in their efforts to permanently displace the Muslim warlords from the Holy Land. However, the Crusades did open up travel routes from Europe to the Middle East which became popular for use by pilgrims and visitors to Israel/Judea/Palestine. Jews returning to the land utilized these trodden pathways as well. One group of Jews, consisting of three hundred rabbis, used the Crusader route to come to Jerusalem and Akko. As it is written, "And we know that all things work together for good to them that love God, to them who are called according to His purpose" (Rom. 8:28).
The Crusades, no matter how noble the original intentions, were misguided excursions that turned out to be financial and social disasters for Europe, calamites for Israel/Palestine, catastrophes for Jerusalem, debacles for Christianity, and tragedies for the Jews. Many innocent people were killed, with towns looted and destroyed, as these campaigns traversed country after country. Thus, the Crusades caused suffering and loss wherever they advanced, in Europe, Asia Minor, and the Middle East. The Crusaders pillaged and persecuted people as they marched to the Holy Land, even wiping out Jewish villages unfortunate enough to be in their path. They represented religion at its worst, rivaling the forced and bloody imperialistic conversion adventures of the murderous Islamic soldiers, who were certainly no better than their Crusader counterparts who despised them.
The Crusades eventually depleted Europe's resources, and left an indelible, dishonorable, shameful impression of Christianity with the Muslims and the Jews that endures to this day. In the end, the Crusades helped open the door for the next rulers who would displace them altogether in Israel/Palestine.
Latter Days
B'har: "Now if the means of a stranger or of a sojourner with you becomes sufficient, and a countryman of yours becomes so poor with regard to him as to sell himself to a stranger who is sojourner with you, or to the descendents of the strangers family, then he shall have redemption right after he has been sold. One of his brothers may redeem him, or his uncle, or his uncle's son, may redeem him..." (Lev. 25:47-49).
It was humiliation for an Israelite to be so reduced that he had to sell himself as a slave to a non-Israelite resident of Eretz Israel. In such a case, the Torah provides a way of release by requiring one of the slave's kinsmen to redeem him, but with a fair price.
B'chukotai: "If they confess their iniquity and the iniquity of their forefathers...then I will remember My covenant...for the land will be abandoned by them, and will make up for its Sabbaths while it is made desolate without them. They, meanwhile, will be making amends for their iniquity, because they rejected My ordinances..." (Lev. 26:40-43).
The chastisements/punishments/corrections of YHVH will either bring a person to godly sorrow, repentance and salvation, or leave the hard-hearted one more deeply bound in his sin. But even with the restored penitent (repentant one) there remains the consequences of sin, which only sanctification and time can wear away. They include: (1) evil memories that revisit and aggravate the mind, and cause temptation, (2) diminished, damaged mental and emotional faculties that must be renewed, (3) an un-respected, sordid reputation among men that is rarely forgotten, and (4) the lingering anger and resentment of those injured or affected by one's past sins that are long, long, long in fading away. Yet, ever before us is the invitation to repentance. It has been said that "divine mercy meets the earliest and faintest breathings of a broken and penitent spirit." [The Book of Leviticus, R., Page 427] "...for all that I will not cast them away." Praise Him for His goodness and mercy.
The verses from B'har show the reader that mercy is bound up in the Law and revealed, for instance, in the law of redemption for a Hebrew slave. The Torah reading from B'chukotai reminds us, among other things, that the condition for receiving mercy is true repentance, which will include faith and acceptance of divine revelation and covenant ordinances.
The hearts of those that trust in Yeshua are guarded by a heavenly host--"the peace of God" (Phil. 4:7) and "the angel of the Lord that encampeth around them..." They are in the power of YHVH, in the "secret place of the most high" where no destruction can reach them. There, holding to His strength by faith, they are kept (guarded) "unto salvation ready to be revealed in the last time" (1 Peter 1:5)" We believe we are in the "last time." Eye has not seen the full, blessed estate of His elect rejoicing in His Kingdom, but we are in the latter days and this blessedness is about to be revealed. The veil that keeps His Kingdom hidden is about to be withdrawn. With that in mind, the double-edged message of B'har and B'chukotai is a weighty and timely exhortation for us who are residing in the latter days. It is: (1) Remain consecrated to Yeshua, and abide always under the blessed influences of the Holy Spirit. (2) Walk on the path of obedience to the Torah, that the Blood of Lamb, sprinkled on the Heavenly Altar, will continually cleanse us from our sins (1 John 1:7-9).
Bless the Land
B'har: "For the sons of Israel are My servants; they are My servants whom I brought out from the land of Egypt. I am the Lord your God" (Lev. 25:55).
The neglect of the Sabbatical Year spoken of in the chapter was a cause of the exile, along with idolatry, immorality, and bloodshed. In 2 Chron. 36:21, abuse of the Shemittah laws, transgression of the Sabbatical Year, is also cited as a factor. [Note: When King Cyrus released the captive Jews to return to their land, only 42,360 did so (Ezra 2:64). This was a very small percentage of the nation, and all through the years of the Second Temple, the majority of the House of Judah lived in other places, and multiplied.]
B'chukotai: "But I will remember for them the covenant with their ancestors whom I brought out of the land of Egypt in the sight of the nations, that I might be their God. I am YHVH. These are the statutes and ordinances and laws which YHVH established between Himself and the sons of Israel through Moses at Mount Sinai" (Lev. 26:45-46).
The term, "their ancestors," is a reference to the Twelve Tribes to whom YHVH promised that He would redeem their offspring. He tells the people that He liberated them from Egypt to be their God. Once His people finally completely repent, He will fulfill His original intentions. The Most High affirms that He has not changed, but that the sons of Israel are who have caused the problems, and thus have brought about their own exiles. "I will remember them...before the eyes of the nations..." Nevertheless, YHVH still remains faithful to His people and His land. "Even at times when we have not repented or do not deserve His help, God will perform miracles for us so that His Name will not be desecrated. The pledge applies in all exiles and in all generations, as the Sages have expounded on verse 44 (Sifra): I will not have been revolted by them in the days of Vespasian (conqueror of the Second Temple), nor will I have rejected them in the days of the Syrian-Greeks, or to obliterate them, to annul My covenant with them in the days of Haman, for I am [and will be still] HASHEM, their God, in the days of Gog and Magog (Rambam). Chumash; page 717.
"...and lo, I am with you always [all the days], even to the end of the age" (Mt. 28:20). Bless His land this week.
1. Pray for Israel and Jerusalem.
"For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead" (Rom. 11:15)? Pray for a spiritual awakening for all Judah. Sing and speak His word over the land.
2. Pray for America/Pray for your nation.
"...prophesy...and say to the breath, Thus says YHVH Elohim, Come from the four winds, O breath, and breath on these slain, that they come to life..." (Ezek. 37:9). Pray for a spiritual awakening in our towns and cities.
3. Sing the Song of the Lord.
"...and speak one to another...come, I pray you, and hear what is the word that cometh forth from the Lord. And they come unto thee...and sit before thee as my people...and they hear thy words, but they will not do them...and, lo, thou art unto them as a very lovely song...for they hear thy words, but they do them not" (Ezek. 33:31-33).
The sons of Israel would come and be happy to hear Ezekiel's Spirit-inspired words--prophesies, exhortations, instructions, and even rebukes--but they paid no real attention to their intent. The men were curious, and would sit and listen to the prophet, but only as those who listen to a song but pay no attention to the meaning of the words. The passage carries a suggestion applicable to tehillah, the praise and worship of believers today. Biblical worship, music, song, dance, and such must not be performance-based, or planned primarily for the entertainment and approval of attendees. Tehillah should be fashioned in a way that encourages and allows dynamic, two-way communication/interaction between Yeshua and His redeemed and betrothed Bride to take place. During our praise and worship we should speak and sing (1) to one another, (2) also to YHVH (not just about Him), and (3) experience Him speaking to us through a prophetic song [Song of YHVH]. When the worshippers yield to the Spirit, His anointing and spiritual songs (prophetic words) are released in greater measure to break bondages and bless the people. Every believer has a fresh song in their spirit waiting to be sung. Such a ministry will take practice, but it will be worth the effort. Remember, He delights to see us rejoicing, dancing and singing, but He wants to speak to us through our worship as well. Ask Him to give you a song for Israel this week.
Conclusion
B'har: "You shall not make for yourselves idols, nor shall you set up for yourselves an image or a sacred pillar, nor shall you place a figured stone in your land to bow down to it; for I am the Lord your God. You shall keep My Sabbaths and reverence My sanctuary; I am the Lord" (Lev. 26:1-2).
According to commentators there are three primary symbols of Torah faith through which a believer can remain spiritually strong even under austere, diverse circumstances. They are: (1) the rejection and avoidance of idolatry; (2) the observances of the Sabbath; and (3) reverence of the Tabernacle/Temple. Reverence for YHVH was expressed by the three annual pilgrimages to Jerusalem. After the destruction of Solomon's Temple, the commandment to reverence the sanctuary was applied to synagogues and study halls that took the place of the Sanctuary during the exile.
B'chukotai: "They will therefore stumble over each other as if running from the sword, although no is pursuing; and you will have no strength to stand up before your enemies" (Lev. 26:37).
Israel is called to be strong in righteousness, but to avoid the ways of sin, which produces and amplifies weakness of soul. Iniquity causes us to stumble. What's more, our sinful, unholy attitudes, behaviors, and words make others stumble in their walk of faith, and weakens them so they have even less strength to stand before the adversary of their souls. Yeshua said, "Whoever causes one of these little ones to stumble, it would be better for him if, with a heavy millstone hung around his neck, he had been cast into the sea" (Mark 9:42) [Read also verses 43-48 to complete the sobering passage on "stumbling."] Learn: We are responsible for one another.
B'chukotai: "...When a man makes a difficult vow, he will be valued according to your valuation of persons belonging to the Lord. If your valuation is of the male from twenty years even to sixty years old, then your valuation shall be fifty shekels of silver, after the shekel of the sanctuary" (Lev. 27:2-3).
Men were often hasty is making vows before YHVH. His commuting [reducing, decreasing, mitigating, softening] of men's vows and hasty pledges reveals His compassion, makes allowance for the impulse and weakness of man, and still upholds His law. "He knoweth our frame..." (Psalm 103:14). He has full knowledge of the strength and stamina of our bodies and souls. He expects from us only what we can do.
B'har ("on the mount") and B'chukotai ("in my statutes") confirm that (1) the way to YHVH is reconciliation through sacrifice and, (2) the walk with YHVH is by separation from defilement and uncleanness. The laws we have read about relate to the lives of the Israelites (Priests and people) physically, mentally, spiritually, and ceremonially. Also set forth for Israel's observation were the Sabbath and Feasts of Israel, including Pesach, Shavuot, Sukkot, and Jubilee years. The laws, statutes, and all observances were for the welfare, stability, protection, and prosperity of the people and the land into which they were going. Even the warnings were actually further, albeit negative, incentives. In all this, Messiah is seen as our Sacrifice and Oblation (Heb. 10:12) and our holy High Priest (Heb. 7:26), Who made atonement for us with His own Blood (Heb. 9:14). He is our Way, the only Way, to the Throne of the Almighty (Heb. 7:25). The message to carry forth: "Speak unto all the congregation of the children of Israel, and say to them, Ye shall be holy; for I YHVH your Elohim am holy" (Leviticus 19:2).
Living the Word
B'har: "Do not take from him interest or increase; and you shall fear your God--and let your brother live with you" (Lev. 25:36).
Interest and increase are synonymous and refer to the same thing here--extracting interest on loans from destitute, down-and-out Israelites. Sages teach that the double reference to gaining increase means the prohibition is a double commandment. Those Israelites who received interest from their brethren who had become poor were therefore in violation of two commandments. Hebrews sold themselves into slavery because they, for whatever reason, had fallen into the misfortune of poverty. Fellow Israelites were commanded to relieve their brethren from such straits. But in foresight of possible greed on the part of the rich, or unthrift and folly on the part of the destitute, that would produce/perpetuate slavery, the divine Legislator gave regulations designed to soften the conditions. Provision of charitable loans and support were encouraged for all who lived in the land, but the prohibition against charging interest was directed primarily to Israelites. The essence of the commandment is expressed in the words of Messiah, an injunction which has come to be known as the Golden Rule, and that should begin with the family. "In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets" (Mt. 7:12). Here is the great rule of holy living. It is the practical expression/application of the old rule of the Law found in Leviticus 19:18, "You shall love your neighbor as yourself; I am the Lord." Such commandments take the Israelite beyond love as a sentiment and establishes love as an action that is practical and profitable to the recipient. What good is having kind feelings if they do not translate into fair and just actions. But the Golden Rule as a way of life may seems out of reach for most people, and actually is, until one makes personal contact with Messiah Yeshua.
B'chukotai: "Thus all the tithe of the land, of the seed of the land or the fruit of the tree, is the Lord's; it is holy to the Lord...For every tenth part of herd or flock, whatever passes under the rod [a marking stick with one end dipped in paint], the tenth one shall be holy [marked and devoted, the maaser] to the Lord...It is not to be redeemed. These are the commandments which the Lord commanded Moses for the sons of Israel at Mount Sinai" (Lev. 27:30-34).
"During the first, second, fourth, and fifth years of the seven-year Shemittah cycle, a farmer set aside one tenth of his produce, which he had to protect from contamination and take to Jerusalem to be eaten. It was known as [the] second tithe, because it was separated from the crop only after the fist tithe was separated for the Levites. The Torah permitted the owner to redeem the tithe for coins, whereupon the sanctity devolved from the tithe to the coins, which the owner had to take to the Holy City and use to purchase food or offerings that may be eaten. [See also Deut. 14:22-27.]" Chumash, Parashas Bechukosai, pg. 723.
We are exhorted to give to our neighbor, and we are commanded to give to YHVH--by giving to His servants and service. Paul wrote, "In everything I showed you that by working hard in this manner you must help the weak, and remember the words of the Master Yeshua, that He Himself said, It is more blessed to give than to receive" (Acts 20:35). It is necessary to receive [take], though it is an act which is common to all natures, even the lower. To give requires a more noble soul, and is an action that occupies a higher level because it reflects the attributes of YHVH, Who is Love. When we give of ourselves, as did Yeshua, we are living a life that reflects the essential nature of the Most High. (1) It is Messiah-like. "He went about doing good." (2) It is angelic. "Are they not all ministering spirits..." (3) It is elevating. "...and He shall lift you up" (Jas. 4:10). (4) It is recompensed. "...the King shall say...come, ye blessed...inherit the kingdom...as ye have done it unto one of the least of these my brethren, ye have done it unto Me" (Mt. 25:34-40).
Next week: Levitcus is now completed. The Book of Numbers is next, and it opens with Parsha B'midbar ("In the wilderness").
