BLESS THE LAND
PARSHA COMMENTARY
Parsha Commentary Study
Nasso ("Elevate the head")
Bless the Land
Written by Hutch Church
May, 2010
Torah: Numbers 4:21-7:89
Haftorah: Judges 13:2-25
Sugg. N.T.: Acts 21:17-26
Gospels: John 3 and 4
Welcome "Let them shout for joy, and be glad, that favor My righteous cause: yea, let them say continually, Let the Lord be magnified, which hath pleasure in the prosperity of His servant" (Psalm 35:27).
The Written Torah: Nasso "Elevate the head"
Last week: In B'midbar the census of the tribe of Levi was recorded, counting males from one month old and up. Their sum, 22,300, was not included in the census of the twelve tribes. The Kohathite family of Levi was featured in B'midbar last week, along with a description of the Israel's camp organization.
This week: Parsha Nasso means "elevate the head." The parsha picks up from B'midbar and continues with instructions for the Levite families--the Kohathites, the Gershonites, and the Merarites--regarding their duties and responsibilities, which would be passed down through their generations. Each family had its own particular duties, its appointed functions, which another family could not perform. The outstanding topics of Nasso include: the duties of the Gershon family and the Merari family, cleanness in the camp, adultery, the Nazirite vow, the Aaronic benediction, tribal offerings for the Tabernacle, and YHVH speaking to Moses from above the Mercy seat. The Levites' various assignments for Tabernacle service in the Old Covenant point to the diverse offices, administrations, and giftings in the Body of Messiah today. Yeshua has a particular call and gifting for each believer; a place that only he/she can satisfactorily fill. Our responsibility is to discover that burden/call, function under His anointing with thanksgiving, and bear fruit. If you or I are not yet sure of our precise calling or place in the Body of Messiah, then we undertake the lowest labor, and seek to satisfy the most apparent need in the Tabernacle. Then, in His time, He will place us into the position to which we are best suited, and where we will do the most good. "For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness" (Psalm 84:10). The lowest place in the Tabernacle service is better than the highest honor among the ungodly!
"Then the Lord spoke to Moses, saying, Take a census of the sons of Gershon also, by their father's households, by their families, from thirty years and upwards to fifty years old, you shall number [muster] them..." (Numbers 4:21-23).
Parsha Nasso begins with YHVH ordering Moses to take a census, which can be understood as "elevate the head!" Moses is instructed to count the Gershon family of the Tribe of Levi, as he had the Kohath family, and charge (assign) them [elevate them also] with the honorable responsibility and privilege of transporting the door curtains, tent coverings, and tapestries of the Tabernacle when the camp was on the move. "The prior [first] mention of the Kohathites [in parsha B'midbar] should not be taken as a denigration of the other families; rather it signified reverence for the Ark, for which they were responsible. To emphasize this, Scripture states...literally raise up [elevate the heads], i.e., give honor as well to the sons of Gershon (Bamidbar Rabbah 6:2).
"The phrase, as well, implies that the Gershonite census is related to the Kohathite census described earlier [in B'midbar]. The Kohathites carried the most sacred parts of the Tabernacle, while the Gershonites carried the less sacred. By saying "as well", the Torah makes the point that both tasks are necessary for the Tabernacle and both should be done with equal joy. This is the implied message...the Torah responds that whether one can bear the exalted Ark or only hooks and curtains, every role is significant because each is a unique participant in the sacred service (R. Moshe Feinstein)" [Chumash, Stone Edition, page 749.]
"The sons of Merari--according to their families, according to their father's household shall you count them. From thirty years of age and up, until fifty years...this is the charge of their burden for all of their work of the Tent of Meeting: the planks of the Tabernacle, its bars, its pillars, and its sockets...their pegs and their ropes for all their utensils...you shall appoint them by name" (Numbers 4:29-32).
The eligible males from the third family, those of Merari, were counted and assigned their respective duties too. "You shall appoint them by name..." (verse 32). Each male Levite of the three families was assigned a specific task and place, rather than have each designated family divvy up and assign the broad work among themselves in a general, varying way. The rule applied to the Kohathites and the Gershonites, and needed to be applied to the Merarites as well, since they carried the heaviest parts of the Tabernacle. The Merarites were under the authority of the Kohen, Ithamar, son of Aaron.
"The countings of the Kohathite families...the sons of Gershon...the sons of Merari...their counts were eight thousand, five hundred and eighty...every man over his work and his burden..." (Numbers 4:37-48).
In Nasso, the second census was taken only for those Levites who would be employed in carrying the Sanctuary, males who were thirty to fifty years of age. The count of the labor force from all three Levite families--Kohath, Gershon, and Merari--was 8,580 men. Each one, regardless of their appointed duties, was equally treated and beloved by YHVH. He is the King Who always counts His people, His treasures, one by one, relishing and polishing each person individually. Then He gathers them in their totality, like one would gather gold coins, places them carefully in certain places His vast treasure chest, and gazes happily at the precious wealth. "In My Father's house are many dwelling places [mansions]; if it were not so, I would have told you; for I go to prepare a place for you" (John 14:2). Heaven is a big place. The dimensions of the New Jerusalem stagger the imagination. Just as there are many and diversified duties and callings for His people on earth, so are there many and disparate dwelling places in the eternities of the Father. If it were not so, if this were just an illusion, Yeshua, Who had dwelt in the bosom of the Father forever, would not have come forth and told us.
Earth is not heaven-in-the-making. It is, however, the arena of the universe where the restoration of the Kingdom of Elohim is being played out before the host of angelic beings. The disciples of Yeshua were in a despondent mood when he sought to encourage them by informing them that heaven existed, and it would be the home of the saints. "In My Father's house are many mansions." Based on the words of the Master we can safely conclude: (1) Heaven is a definite locality. (2) It is the Father's House, where YHVH has His throne and is seen as Abba. (3) It is a divine domestic place, a home for His family. It is a social estate with order and joy. (4) It is large, immense, colossal, with many dwelling places, and room for everyone. (5) It is prepared. Everything is furnished. "I go to prepare a place for you." Yeshua receives each believer at his/her death into intimate communion with Himself in the heavenly kingdom. But we can begin to experience heaven on earth in this day through intimate communion with Him through the gift of the Spirit. Our ultimate destination is heaven, we are assured, however we should aim to have as much of the kingdom of God (heaven), as much of the presence and fellowship of Yeshua as is possible this side of the veil. See: Deut. 26:15; Ps. 23:6; 90:1; Isa. 63:15; Phil. 1:23; 1 Thess. 4:14,17.
Every qualified individual of Levi was elevated by being given a fair share of the burden of and proximity to the Tabernacle.
Parsha Nasso moves ahead to other subjects, such as: the Torah's test of a wayward wife, the nazirite vows, instructions on blessing the people of Israel, and the offerings of the twelve tribes.
The Living Torah: Yeshua "I did not come to abolish but to fulfill" (Mt. 5:17).
"YHVH spoke to Moses, saying, Command the Children of Israel that they shall expel from the camp everyone with tzaraas, everyone who has had a zav-emission, and everyone contaminated by a human corpse" (Numbers 5:1-2).
The purification of the camp required the expulsion of the defiled, unclean, and leprous. Israel's host had been mustered, counted, assigned duties, and organized. The tribes were beginning to take their particular places around the Tabernacle and in respect to one another. They were preparing for their departure from Sinai and the march through the wilderness to Canaan. Before Israel could begin, though, final instructions concerning offerings and regulations for removing unclean persons from among the clean had to be delivered and carried out. The gravest defilements were leprosy, bodily discharge, and contact with a human corpse. These afflictions disabled people from residence within the camp. This law was instituted, in part, for sanitary reasons, but it also illustrated two spiritual truths: (1) YHVH is holy. Sin is abominable in His sight. Defilement, intentional or unavoidable, cannot be tolerated in His presence, and must be removed or covered (Jer.44:4; Hab. 1:13). (2) Sin separates. The excommunicated Hebrews suffered loss of privilege, were humiliated, and left out of communion with YHVH and fellowship with family and friends. They lost self-respect. It is no different with believers today. When we nurture wickedness and happily indulge sin in our hearts, grieving the Holy Spirit, we cannot come into and sustain sweet communion with God (Ps. 66:18; Ezek. 14:3). YHVH saves us from sin, not to remain in it (1 Cor. 5:9-13). Sin is spiritual leprosy, a defilement, and an unclean discharge of death which will result in ones exclusion from the New Jerusalem (Rev. 21:10-27).
"Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. So, let us go out to Him outside the camp, bearing His reproach. For here we do not have a lasting city, but we are seeking the city which is to come" (Hebrew 13:12-14). Here we have an allusion to the sin offerings of Yom Kippur, the Day of Atonement. They were the bullock for the high priest and the goat for the people. The people could eat of the flesh of ordinary peace offerings, and thus be made "partakers of the altar." The flesh of the ordinary sin offering, though, was partaken of by the priest themselves. But the sin offerings of the Great Day, the Day of Atonement, and the blood that was taken into the Holy of Holies, were consumed entirely outside the camp by fire. Even the priests could not eat of them (Leviticus 16:27). This typified, along with the goat that was set free outside the camp, the removal of sin and uncleanness from the nation of Israel altogether. The message we pick up is twofold: First, His priests and people are called to purity of life, and because of this fact we must go outside the camp of Babylon, imbibe of her defilements no longer, and live for Yeshua. Secondly, his people are called to experience the Spirit's power in their true religion. Therefore, we are to go outside the camp of form and brass shields, which denies the power of godliness (2 Chronicles 12:1-12). Any compromise with impurity, uncleanness, and powerlessness, is our [Israel's] enemy.
Accordingly, following the example of the Tabernacle ministers, let us each morning take the ashes of yesterday outside the camp, and renew the fires of faith, hope, and love on the altars of our hearts through our sacrifices of praise and prayer."If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:9). Keep in mind, a vague, general confession is no better than an incomplete, remorseless, bored apology, such as: "Aaah...like, well, if I did something, or whatever it was, like, you know...well... I, like, aahh, apologize?" Confession must be sincere, particular, and heartfelt. When it is, we have (1) forgiveness of our sins--pardon, and (2) cleansing from our sins--purification. Thus, what is unclean in us is taken "outside the camp" and left.
The Holy Spirit/Ruach HaKodesh
"When a man or woman commits any of the sins of mankind, acting unfaithfully against the Lord, and that person is guilty, the he shall confess his sins which he has committed, and he shall make restitution in full for his wrong and add to it one-fifth of it, and give it to him whom he has wronged" (Numbers 5:5-7).
"The case here is of someone...unlawfully holding the [belongings] of a fellow Israelite--a loan, a theft, overdue wages, and such--and then compounding the sin by swearing falsely that he owes nothing. This passage, which appears in Leviticus 5:20-26, is repeated here in accordance with the rule that the Torah sometimes repeats a law in order to add something to it. There are two new features: (a) The requirements to bring an offering and to make an additional payment to the victim--both of which are part of the atonement process--do not apply unless the thief voluntarily confesses his sin; and (b) in the event the victim was a proselyte who died without heirs, what should be done with the money that is owed " (Rashi). The law was relevant to the proselytes because their status was accentuated by the separation and organization of the tribes into camps around the Tabernacle. The proselytes did not officially belong to any tribe, and thus camped separately, on the outskirts of the Israelite encampment. Torah therefore gave a law concerning their welfare and property.
Elohim loves all His people no matter to what nation they originate.
"...because the love of God has been shed abroad [poured out] within our hearts by the Holy Spirit who was given to us" (Romans 5:5). Believers have assurance of the hope of salvation and glorification at the coming of Messiah, because of the Holy Spirit Who has poured the Father's love into our hearts, our inner-most beings. Our spirits are thereby quickened and we have an inward feeling of His love and faithfulness. It is an internal, divinely awakened consciousness that permeates the soul, produces joy and conviction, and effects certainty.
We pray that everyone may have a revelation of this blessed fact--YHVH loves us! We yield to His discipline when it comes, but we never let go of His hand, and always abide in His strong love which is made known to us by His Spirit. Through His gifts and power [one of Abba's love languages is "giving gifts"] believers are provided with supernatural enablement for living victoriously, for edifying the Body of messiah, and for preaching the Gospel throughout the earth.
Being Led by the Spirit/Hearing His Voice
"If any man's wife goes astray and is unfaithful to him...if a spirit of jealousy comes over him...the priest shall bring her near and have her stand before the Lord, and the priest shall take holy water in the earthenware vessel; and ...of the dust that is on the floor...he shall make the woman drink the water...if she has defiled herself...her abdomen will swell and her thigh will waste away, and the woman will become a curse...if the woman has not defiled herself and is clean, she will then be free and conceive children. This is the law of jealousy" (Numbers 5:12-29).
The Torah provided a miraculous process for discovering the guilt or innocence of a woman, a sotah, suspected of adultery. It was called the "test of bitter waters." [See: Numbers 5:11-31.] Such an inquest had its merits, and was needed in that hour. Only a supernatural analysis, a resolution decreed by heaven, a divinely based decision--not one formed by a human court comprised of error-prone humans--could fully convince and satisfy a suspicious, angry, jealous man. If she was found guilty, so then would be her partner, who would also go on to share the same punishment. But, if she was declared innocent, YHVH would more than compensate for her humiliation. For instance, if she had been barren, she would have many children. If before she had given birth in pain, there would be ease. If her current children were unattractive and weak, others would be born who would be strong and beautiful. What's more, love and trust would be restored to the union, and her husband would call her blessed. In the passage, the Torah emphasizes the sanctity and purity of marriage. By this statute, a strong, fruitful marital relationship is seen as one benefiting the Israelite community, and requiring faithfulness and purity between the man and woman.
"But when He, the Spirit of truth, comes, He will guide you into all truth" (John 16:13). The Holy Spirit has come. He is a divine Guide of living agents, people. He is not a driving force (or energy) of passive instruments, tools, or machines. Things can be transported, such as the veils and planks of the Tabernacle, but yielded people are guided, as Israel was led (guided) by the pillar of fire and cloud in the wilderness. We do not need tests of bitter water (or fleeces or casting of lots) any longer to reveal truth. We have the totality of Scripture and the voice of the Spirit within us to guide and convict, inform, teach and direct. It is well known that among the gifts of the Spirit listed in 1 Corinthians 12 are several which serve to supernaturally communicate the mind of Messiah to the saints, individually and corporately. The baptism in the Holy Spirit is the gateway to functioning in His ministry.
Every saint should be baptized in the Spirit. This experience is key to hearing the voice/word/revelation of the Spirit within our regenerated, reborn spirits, in which He dwells, with greater force and amplification. He thereby anoints believers to speak in tongues and to prophesy His word. Operating in the supernatural gifts of the Spirit edifies the Ecclesia, enables the Spirit to better lead the Body of Messiah, and glorifies Yeshua. He wants His divine light and power poured into our spirits and illuminating our souls that we (1) may discern, declare, prophesy, (2) make known His words of wisdom and knowledge, operate in discerning spirits, and (3) experience the gift of faith by which Yeshua's promise concerning "the greater works than these" will be fulfilled (John 5:20).
"Did you receive the Holy Spirit when you believed" (Acts 19:2)? Paul asked this question of the Ephesian believers who had only received John's water baptism for repentance and forgiveness. He told them about Yeshua, the One of whom John spoke. Then two things happened: "When they heard this, they were baptized in the name of the Master Yeshua [salvation]. And [then] when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied. Now the men were about twelve" (Acts 19:5-7).
When we are saved, we are spiritually regenerated and the Spirit comes and indwells us as "...a well of water springing up into everlasting life" (John 4:14). When we are baptized in the Spirit, He becomes like "...rivers of living water" flowing out of the well in our innermost being. Yeshua spoke openly of this in Jerusalem during (appropriately) the Feast of Tabernacles, which is a Feast celebrating His Presence, at the time the priests were carrying water from the pool of Siloam to the Temple altar. This feast was an eight day celebration commemorating Israel in the wilderness and YHVH's presence with His people. His invitation to all was [and is] loud and clear. "On the last day, that great day of the feast, Yeshua stood and cried out, saying, If anyone thirsts, let him come to Me and drink. He who believes in Me as the Scripture has said (Isa. 44:3; 55:1; 58:11), out of His heart will flow rivers of living water. But He spoke this of the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified" (John 7:37-39)
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Wisdom would lead us to make the effort and renew our Pentecostal fundamentals, and by doing so re-lionize the ministry of the Body of Messiah. Next week we plan to discuss further the "language of the Holy Spirit."
Weekly Parsha Commentary Study
Numbers 4:21-7:87 [Torah]: Duties of the Gershon family/the Merari family/Cleanness in the camp/Defilement/Adultery/Nazirite vow/Aaronic benediction/Tribal offerings/YHVH speaks to Moses from the Mercy Seat.
Judges 13:2-25 [Haftorah]: Israel in moral decline and judgment. Judges are raised up. Samson's vow.
Acts 21:17-26 [Sugg. N.T.]: Paul honors Torah. He maintains a state of consecration and cleanness of life and conscience.
John 3 and 4 [Gospels]: New Birth and Yeshua in Galilee.
Prayer: "Open my eyes that I may behold wonderful things from your law" (Ps. 119:18).
Explanation: The study's scheduled Scriptures and the following questions are (1) the heart of the commentary study from which the readers can be most enriched, for from them the student learns on his/her own while depending on the assistance of the Holy Spirit, on whom we encourage each one to rely for insight and illumination. He is the primary Teacher for the commentary, not this writer. In this way, the Scriptures and the questions comprise (2) the means of practice (exercise) for listening to the voice/word of Elohim, and as such are (3) the expected channel through which the Spirit will directly communicate personal edification, instruction, and exhortation to the student/reader.
We recommend that you read the questions and keep them in mind as you study the texts. Write out your answers, and what you hear from the Holy Spirit, and share with your study group. The Torah section has received limited explanation and exposition. The Haftorah, New Testament, and Gospel readings are left for the reader to study.
Study Questions:
1. What is the major teaching, or theme, for each reading: (1) Torah, (2) Haftorah, (3) New Testament?
2. Summarize the common, central truth that runs through the entire parsha, as you understand it.
3. Relate the main truth/common theme to the assigned Gospel chapter(s). Where, or how, does Yeshua demonstrate your central truth?
4. What does this week's parsha teach you about your Hebraic heritage?
5. In what way did the Holy Spirit lead, speak to you, or teach you this week?
Latter Days
"Again the Lord spoke to Moses, saying, Speak to the sons of Israel and say to them, When a man or woman makes a special vow, the vow of Nazarite, to dedicate himself to the Lord, he shall abstain from wine and strong drink; he shall drink no vinegar, whether made from wine or strong drink...nor eat fresh or dried grapes" (Numbers 6:1-3). '
Strong drink, which was aged wine, was an intoxicant. The older, aged wine was fermented with age and became strongly alcoholic. Nevertheless, for the person making the vow, all grape products were prohibited. The Nazirite sought to separate himself from the temptations of the world, and particularly distance himself from the enticement of the sotah, with whose fate [revealed in the earlier chapter] he was not unfamiliar. The Nazirite wanted to live in a state of holiness by priestly consecration, and therefore did not cut any of his hair [in an effort to make himself more attractive, or less conspicuous], or touch a human corpse either.
The temporary vow of the Nazirite is a shadow of the life-long consecration of the disciple of Yeshua. The believers commitment is for a lifetime, to be led daily by the Holy Spirit, and live a life of faith in the divine Son of God, Yeshua. The avowed consecration of the disciples of Yeshua, their separation from worldliness in these latter days, will be seen in at least three ways: (1) Self-denial. His will is our manna. "And he who does not take his cross and follow after Me is not worthy of Me. He who has found his life will lose it, and he who has lost his life [given up his soul; surrendered his will] for My sake will find it" (Mt. 10:38-39). The priests, when on duty and serving the Tabernacle, demonstrated the same self-denial as the Nazirites with regards especially to strong drink. This is a convincing testimony in favor of total abstinence for those not wishing to weaken themselves with alcohol, which would render them sluggish, easier targets for the enemy's flaming arrows of enticement (Eph. 6:16). Priestly self-denial is necessary for the Royal Priesthood of Messiah (1 Peter 2:9) because we are always on duty. (2) Public profession. The Nazirites wore their hair long and uncut, which publically heralded their consecration, and helped them maintain their consecration. The consecration of Yeshua's disciples does not need to be shown, or marked, by clothing, beards, and externals. Instead, our consecration is revealed by (a) words (Rom. 10:9-10) and (b) works [that is, fruitfulness], which excel those of other people who make no profession of Messiah or share in the supernatural life of His followers (Mt. 5:16; Phil 2:14-16). (3) Purity. Believers are called saints, those who keep themselves pure from the dead works of the world (Luke 17:11-19; 2 Cor. 6:17). The Master's claims upon His disciples are foremost: "No one, after putting his hand to the plow and looking back, is fit for the kingdom of God" (Lk. 9:62). His claims on us are also perpetual: "Be faithful unto death, and I will give you the crown of life" (Rev. 2:10). In these latter days we may renew our pledges, our vows, before Him in our daily prayers, but we are forever set-apart. The men and women who so dedicate themselves to Yeshua anew each day will without doubt play a fruitful role in the progress of the restoration of the kingdom, power, and glory of YHVH to all Israel.
"I heard another voice from heaven, saying, Come out of her, My people, so that you will not participate in her sins and receive her plagues; for her sins have piled up as high as heaven, and God has remembered her iniquities" (Rev. 18:4).
The "birth pangs" Yeshua warned us about (Mt. 24:8) are being experienced in the nations of the world. Hence, the call to YHVH's people to come out of evil Babylon and be separate is also being heard. The warning is repeated several times in Scripture. Examples include: Lot, who was warned to leave Sodom. Israel, who was was warned to come away from the tents of the rebellious Korah, Dathan, et al. Jeremiah (51:45) warned Elohim's people to come away from literal Babylon. "My people, go ye out of her, and deliver ye every man his soul." John repeats the warning in Revelation. To whom, or to where, is the apostle referring? Well, it is not ancient Babylon, or papal Rome, or London, or New York, or any particular geographic site. The Babylon of Revelation would be any and every nation, city, town, or persons that are controlled, influenced, and willingly energized by the spirit that dominated and shaped Babylon itself, and thus have become in the sight of the Most High what Babylon was. In other words, if you are likeBabylon, you are Babylon! If you are Babylon, you will share in her doom and ultimate fate! Hence the call, "come out."
"Coming out" is accomplished by (1) literally departing from an actual place, as Lot left Sodom, the believers left Jerusalem before it's destruction, and Paul left the synagogues. In all cases our departure from Babylon will be by (2) confessing Yeshua, disassociating from Babylon's wickedness, and separating completely from the company of immorality, that "we be not partakers of her sins." Finally, we come away from Babylon by (3) identifying and uniting with Messiah by faith and practice, and following Him in life. "Let us go out therefore unto Him" (Heb. 13:13). Consecration is evidenced by our walking in His truth. "...but if we walk in Light as He Himself is in the Light, we have fellowship one with another [the sure result of walking with the Almighty], and the blood of Yeshua cleanses [day after day] us from all sin" (1 John 1:7). This is accomplished not by mere imitation, but by full identification with Yeshua and His way of life. Our souls must be woven into the fabric of Kingdom life and permanently [not seasonally] dedicated to the King, and not knit to the morals and values of the world system.
Bless the Land
"Speak to Aaron and his sons, saying, Thus you shall bless the sons of Israel. You shall say to them: The Lord bless you, and keep you; The Lord make His face to shine upon you, and be gracious unto you; the Lord lift up his countenance on you, and give you peace" (Num. 6:23-26).
Through the Aaronic benediction the love of YHVH, the grace of Messiah Yeshua, and the communion of the Spirit are spiritually imparted to those in His Kingdom (2 Cor. 13:14; 1 Pet. 3:9). The first clause: "The Lord bless you and keep you." The Father loves the race of men and desires that none should perish (John 3:16). It is by His grace that He provides a Way for our souls to be delivered from destruction, and yet makes prosperity available to all. "...for He causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous" (Mt. 5:45). Second clause: "The Lord make His face to shine upon you, and be gracious unto you." The face of YHVH in the incarnation of the eternal son, made a Light to shine upon us. He enlightens us to His Torah (John 1). Third clause: "The Lord lift up his countenance on you, and give you peace." Believers have the love and peace of Elohim shed abroad in us by the Holy Spirit, Who brings with Him to the convert the life of the incarnate Son, Messiah Yeshua. He gazes at us with love, and is not angry but full of compassion. His benediction addresses all our foremost needs.
"Now on the day that Moses had finished setting up the Tabernacle, he anointed it and consecrated it with all its furnishings and the altar and all its utensils; he anointed them and consecrated them also. Then the leaders of Israel, the heads of their father's households, made an offering...they brought their offering before the Lord, six covered carts and twelve oxen, a cart for every two of the leaders and an ox for each one, then they presented them before the tabernacle..that they might be used in the service of the tent of meeting..." (Numbers 7:1-5).
The Tabernacle was raised up on the first day of Nissan, and Aaron conferred the Priestly Blessing upon the people. Also, the leaders of the twelve tribes brought their own (voluntary) offerings in celebration of the great event. Along with their personal free-will offerings, the tribal elders also brought six wagons and twelve oxen to assist the Levites in the transportation of the Tabernacle, a blessing which Moses apportioned among them according to need. The offerings of the tribes were uniform, indicating the each tribe had an equal share in the altar, and in the promises and blessings of the Most High Elohim. "But for each one is given the manifestation of the Spirit..." (1 Cor. 12:7). In this way they came to bless the Tabernacle and its servants in preparation for advancing to Canaan.
1. Pray for Israel.
"But ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit to my people Israel; for they are at hand to come" (Ezek. 36:8). Eretz Israel is distinguished by divine visitation and personal prophetic communication. The land, hills, valleys, mountains, and fields are YHVH's workmanship and He finds pleasure in them (Gen. 1:10). The inhabitants did not always listen to the Almighty, so in this case He addresses His utterance to the land, a better audience. It would hear, and put forth abundant fruit and be rich with greenery.
Continuing from last week: The growing Ottoman Empire defeated the Mamelukes in 1517 and seized control of the Holy Land. But the Ottoman Dynasty, unlike the turbulent Mamelukes, was stable, steady, consistent in demeanor and practice, and not adventurous in public policy. They were Turkish, and ruled the distant Israel/Palestine province from conquered Istanbul (once called Constantinople, and then Byzantium for four centuries, 1517 until 1917. Under Ottoman rule, advances in science and mathematics were non-existent, Nevertheless, Israel/Palestine benefited for a short time from the relationship, but became neglected, and then the region deteriorated. [Note: Just for the record, a dynasty is a succession of rulers/leaders that come from the same line of biological descent. It is a family that keeps its position of authority/influence for a long period of time.]
In the beginning of the Ottoman dominance, Suleiman the Magnificent, son of Sultan Selim, was industrious in his labors to restore and refurbish Jerusalem. Among other projects, he accomplished the repairs of the cities ramparts and walls. Newcomers arrived and a textile industry flourished, along with intellectual pursuits. The study of Kabbalah (mysticism) became popular. But the Turkish dynasty's energetic activities were short lived, and afterwards the Ottoman administration and management of Israel/Palestine was distinguished only by its overall neglect. During this time the population tended to gravitate into clans, ciques, local trade groups, and such.
In the 17th century a Druze leader, Emir ed-Din rebuilt the Galilee town, Akko. [Note: The Druze were/are a religious sect of Muslims who originated in the mountains of Lebanon and Syria. There is a Christian Druze community in Israel today.] In the 18th century Ahmed the Butcher ruled Galilee for a season. In the 19th century Egyptian pashas (men of high rank of office) took up rulership over Israel/Palestine. In the mid 1800s East European Jews began to reclaim their land. Mishkenot Sah'ananim was the first new Jewish neighborhood they established outside of the walls of Jerusalem.
Pray for the safety of the Israeli Defense Force, Israel's military, to be kept safe by the hand of the Most High as they guard and defend the land.
2. Pray for Jerusalem.
"I was glad when they said to me, Let us go to the house of the Lord. Our feet are standing within your gates, O Jerusalem, Jerusalem, that is built as a city that is compact together; to which the tribes go up, even the tribes of Yah..." (Ps. 122:1-4).
3. Pray for America/Pray for your nation.
"...prophesy...and say to the breath, Thus saith YHVH Elohim, Come from the four winds, O breath, and breath on these slain, that they come to life...(Ezek. 37:9).
4. Sing the Song of YHVH. [Prophetic Worship]
"I will praise the name of God with son and magnify Him with thanksgiving" (Psalm 69:30). For praise of the Name of Elohim see Psalms 7:17; 9:2; 29:2; 34:3; 64:1, etc. "And it will please the Lord better than an ox or a young bull with horns and hoofs" (verse 30). In psalms 1, 13, and 14 thanksgiving had already been set above praise.
Sing over the Land: "For God shall save Zion and build the cities of Judah, that they may dwell there and possess it" Ps. 69:35).
Conclusion
"This was the dedication offering for the altar from the leaders of Israel, when [in the day when] it was anointed: twelve silver dishes, twelve silver bowls, twelve gold pans, each silver dish weighing one hundred and thirty shekels and each bowl seventy; and all the silver of the utensils was 2,400 shekels...twelve gold pans full of incense...twelve bullocks, the rams twelve, the lambs of the first year twelve...the goats for the sin offering twelve. This was the dedication of the altar, after that it was anointed" (Numbers 7:84-88).
Chapter seven of Numbers, the last chapter in Nasso, describes and sums up the offerings brought by the tribal leaders to the Tabernacle for the dedication of the altar. Each part of the offering was symbolic:
"The numerical value of...silver bowl, is 930, corresponding to the years of Adam. Its weight, 130 shekels, corresponds to the age at which Adam and Eve had Seth (Genesis 5:3).
"...one silver basin, has the numerical value of 520. 500 alludes to Noah's age when his first child was born, and 20 is an allusion to the number of years before that child was born that God told Noah that there would be a flood.
"Seventy shekels corresponds tothe seventy nations that descended from Noah.
"One ladle, which is similar to a hand, symbolizes the Torah that was given from the hand of God, and its weight of ten shekels corresponds to the Ten Commandments.
"...incense. In the alphabetical system...the letters kapf and dalet may be interchanged. If so, the word's numerical value may be reckoned at 613 (as if it were spelled tahv resh t'eht dalet), an allusion to the 613 commandments of the Torah.
"The one young bull alludes to Abraham, who used such an animal as an offering (Genesis 18:7).
"The ram alludes to Isaac, who was replaced on the altar by a ram (ibid.22:13).
"The sheep alludes to Jacob, who tended the sheep during his years with Laban (ibid. 30:40).
"The he-goat as a sin-offering atoned for Joseph's brothers who sold him into slavery and slaughtered a goat after doing so (ibid. 37:31).
"Two cattle for peace-offerings allude to Moses and Aaron, who brought peace between Israel and their Father in Heaven.
"The three groups of five animals allude to the three components of the nation--Kohanim, Levites, and Israelites; and to the three parts of Scripture--Torah, Prophets, and Writings. The number five alludes to the five books of Moses, and five commandments that were on each of the Tablets of the Law." [Chumash, Nasso, pg. 767.]
YHVH's Tabernacle had been constructed, erected, furnished, anointed, consecrated, and was finally occupied by His Glory. This had been effected through the generous offerings of the Hebrews, but there was still room, so to speak, for extra free-will gifts. And so they came. Each offering from the tribes was accepted. (1) The offerings were connected to the consecration of the Tabernacle though actually given/presented later (verses 84, when; 88, after). (2) The common offerings facilitated the movement of the Tabernacle, just as our gifts and labors contribute to the restoration and progress of the Kingdom of God in the earth. (3) All the offerings were equal materially and were received with equal favor, Dan's as well as Judah's, Simeon's as well as Asher's. Nevertheless, the true value of one's offering is in its relation to the giver's resources, advantages, and opportunities. "For if the readiness [will, desire] is present, it is acceptable according to what a person has, not according to what he does not have" (2 Cor. 8:12). (4) The offerings were carefully recorded. No detail escapes the eye or ear of Him Who loves us, and with Whom we have to do.
"And he sat down opposite the treasury, and began observing how the people were putting money into the treasury..." (Mark 12:41). This verse, we are aware, is from the story of the widow who put a mite into the treasury. When she did so, Yeshua was watching. The mite was very small, the equivalent of a penny or two. Not much. But this was all the widow possessed at the time, and it represented a great self-sacrifice on her part. The Messiah therefore did not measure her gift by its monetary value/size, but by the self-denial the gift represented. First, let us remember that our King sees all things. He observed the poor widow and what she gave. He also discerned her motive. Yeshua is always close-by, and sees each of us and knows our hearts. He watches the good works we perform, and encourages them with His recompense. Secondly, the Master acknowledged the true standard of liberality. He did not ignore the large gifts, those that were given out of disposable income, which required no apparent sacrifice or demanded self-denial, which only skimmed the top off the abundance. Rather, He focused on the widow's sacrificial gift, which she could hardly spare, but out of compassion was designated for the poor. We will have to wait for heaven to learn of her reward, but for now, we can learn three things from this story which determine the true value of our giving, whether such involves money, time, or other resources. They are: (a) Motive (reason). Our offering should be for the glory of Yeshua and the welfare of men. (b) Manner (temperament, demeanor). Our giving must not be by constraint, or from arm-twisting, but of a willing mind and cheerful heart (2 Cor. 8:12; 9:7). (c) Measure (quantity, volume, percentage). Our giving should be generous, and in proportion as the Almighty prospers/blesses us. Sacrificial offerings of resources and time elevate the head of the giver. "And whosoever shall give to drink unto one of these little ones a cup of water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward" (Mt. 10:42).
Living the Truth
"Now when Moses went into the tent of meeting to speak with Him, he heard the voice speaking to him from above the mercy seat that was on the ark of the testimony, from between the two cherubim, so He spoke to him" (Numbers 7:89).
"God spoke unto Moses: the voice made itself audible, and by the voice God himself spoke unto him. It is quite obvious that this statement more properly belongs to an earlier period, viz., to that immediately succeeding the consecration of the tabernacle. On the day it was set up Moses was not able to enter it ["...and the glory of the Lord filled the Tabernacle..." (Exodus 40:35).], but no doubt he did so very soon afterwards, and received from the mouth of the Lord, speaking in the holiest, all the commandments and ordinances recorded in Leviticus and in the beginning of this book [Numbers]. Perhaps the first communication made to him in this way concerned the offerings of the princes when first brought near (verse 4, 11), and for that reason the statement may have been appended to the record of those offerings." [Eerdmanns, Numbers, pg. 61.]
"But You, O Lord, are a shield about me, My glory, and the One who lifts [elevates] my head" (Psalms 3:3). This is a psalm of David when he fled from Absalom in the wilderness, on the eve of the battles described in 2 Samuel 18:1-8. He is praising the dignity and power of the Holy One. How do we make his words--"a shield...my glory, and the lifter of my head"--ours too? By: (1) Knowing His voice, which gives us pre-eminence over every evil work. Human knowledge is praised, but "Thus saith the Lord..." lifts the souls of men (Jer. 9:23-24; John. 17:3; 2 Cor. 4:6). (2). Belonging to Yeshua. The humblest believer is a saint, a child of Elohim, and one of His jewels.(1 Jn. 3:1;Mal. 3:17). (3) Declaring His promises. His pledges are ours when we believe them. Our wealth, security, and victory are in Him (Ps. 27:1; Prov. 18:10; 1 Cor. 3:22-23). (4) Growing in His likeness by doing His will (2 Cor. 3:18; 1 John 3:2).
Knowing His voice (number one above) in this hour of restoration is paramount for followers of Yeshua. The Father has much in the way of instruction and direction for us to hear. Moses, our example in the parsha, had dialogue with the Most High, but the referenced verse does not point to a single occasion, rather it refers to a continuous privilege; an established practice or routine (Ex. 25:17-22). Does the record send a signal? When we come with holy boldness and faith to the Throne of Grace in prayer, should we expect Him to speak to us also? Yes! "Therefore, brethren, since we have confidence to enter the holy place by the blood of Yeshua, by a new and living way which He inaugurated for us through the veil, that is, His flesh, and since we have a great priest over the house of God, let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and with our bodies washed in pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful" (Hebrews 10:19-23).
The privilege of the New Testament believer is greater than that of Moses, who had to enter the Tabernacle. We are the tabernacle, the temple of Elohim (1 Cor. 6:19-20)! The Spirit and the voice of the Almighty are in us! Thus, every place may be for us a "tabernacle" (Gen. 28:17; John 4:23). Still, it is good to have a special place and time (under the tallit, perhaps) that is consecrated, to which we turn for our holy communion with the Most High. (2 Sam.7:18; Dan. 6:10; Mt. 6:6; Acts 1:13). There, following Moses' example, we bring to Abba our burdens, temptations, intercessions, needs, and confess our sins (Ps. 27:5; 73:16-17; 77:1; Heb. 4:16; Jas. 4:8).
Our Elohim will respond. Regarding the days to come, the prophet wrote, "It will also come to pass that before they call, I will answer; and while they are still speaking, I will hear" (Isa. 65:24). Moses may have heard the Almighty even before he prayed: "...then he heard the voice speaking to him from above the Mercy seat" (KJV). If we see no vision or hear not His voice speaking to us from within, we must press forward. We cannot be fully satisfied when we are seeking Him unless He speaks to us, and by the Spirit sends His word into us from the same place from which He spoke to Moses--from between the Cherubim on the Mercy Seat (Mt. 7:7; 24:38;-44; Acts 10:3-6; 2 Cor. 12:8-10).
Next week: Parsha B'ha'alotcha ("In your setting up")
Hutch Church, BTL scribe, D. Min./ blesstheland@live.com/ www.blesstheland.net
