TORAH and GLORY SCHOOL
Torah and Glory School Parsha Commentary Course
An education ministry of Bless the Land
Written by Dr. Hutch Church
May, 2011
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Parsha Lesson Thirty-three: Bechukotai ("In my statutes")
Torah: Leviticus [Vayikra] 26:3-27:34
Haftorah: Jeremiah [Yirmeyahu] 16:19-17:14
Brit Chadashah: 2 Corinthians [Qorintyah Bet] 6:14-18
Sections: 1. Weekly Commentary 2. Parsha Study 3. Prayer and Blessing 4. Living the Parsha
Welcome: Welcome: "I cried unto thee; save me, and I shall keep thy testimonies. I prevented the dawning of morning, and cried: I hoped in thy word" (Ps. 119:146-147). The three traditional times of prayer in Israel were evening, morning, and noontime. So strong was his hope of YHVH's grace that the psalmist's prayer preceded the morning light. The Word of Elohim presents hope to the reader. Faith takes hope's promise and make it a reality. "Ask and it shall be given to you; seek, and you will find; knock, and it will be opened to you" (Mt. 7:7). Yeshua's words, in point of fact, exhort us to keep asking, keep seeking, and keep knocking. Therefore persist. He will make your hope become a reality. Shalom.
Section 1: Weekly Commentary
Last week: B'har ("On the mount"): Main topics in parsha B'har included the Sabbatical year, Year of Jubilee and the law of redemption, enslavement, ancestral land, Levite cities, charity, slavery, and idols.
This week: Our parsha is B'chukotai ("In My statutes"). The main topics in parsha B'chukotai include obedience, disobedience, punishments, sanctification, valuations, animals, housing, fields, property, and tithes. It (1) enumerates the temporal blessings that the people of Israel will enjoy when they follow the commandments. Then B'chukotai (2) describes the tochachah, which are the rebukes or punishments that will come upon Israel if the people forget YHVH their Elohim and turn away from Him. Finally the parsha (3) reveals the laws of erachin, statutes concerning values and appraisals.
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 favored with His shalom. 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.
We know that in this rough and tumble world things don't always go well. Israel's estate was not always blessed. 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 became 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. They forgot their true Source and reason for prosperity, followed after the lusts of their eyes and flesh, and arrived at the predictable end of such a disastrous progression--love for the creature (not for the Creator), and idolatry. As prophesied Bechukotai "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, as we have witnessed, by the mercy and faithfulness of the Almighty, the Spirit is awakening and gradually re-uniting the divided descendants of Judah and Ephraim/Israel in this hour, in preparation 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.
Torah
Torah Note # 33: "Thy Word is a lamp unto my feet, and a light unto my path" (Ps. 119:105). The Torah's purpose is also to light the way of the believer by making a distinction between clean and unclean, right and wrong, righteousness and unrighteousness. Its truth is the divine light in which we are called to walk. Thus, it keeps us from falling into the snares and lies of the fowler that cause much injury. The Torah gives the readers a prepared track, a marked course, for life's journey. "..He leads me [us] in the paths of righteousness for His name's sake" (Ps. 23:3). When we are born of the Spirit through faith in Yeshua, the righteousness of the Master is imputed to each of us (Phil. 3:9; Jas. 2:23; 2 Pet. 1:1-4). But we are still called to pursue and walk in that righteousness in our lives on a daily basis. "...and follow after righteousness, godliness, faith..." (1 Tim. 6:11). Hence, Torah, the roadmap and light for our pilgimage, is a synonym for righteousness.
Note: In the opening chapter of Bechulotai, we find the Torah's first great admonition to Israel, called the Tochachah. The first passage in chapter twenty-six (vrs. 3-13) describes the blessings of obedience. Then, the second passage of the chapter, consisting of the remaining verses (14-46), describes the dire consequences, or the Tochachah, of violating the Torah. There are only two cases of tochachat (prophetic warnings of mounting judgments) being given in the Torah. One is here, and the other is found in Deuteronomy 28, in Parsha Ki Savo ("When you come in").
1. "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' (Leviticus/Vayikra 26:3-4).
The sidrah opens with a declaration of blessings that will come upon Israel if the people will observe His Word by performing the commandments (verses 3-13). "And thou shalt teach them diligently unto thy children..." (De. 6:7). Studying and teaching the commandments should lead to observing them, which in turn leads receiving YHVH's blessing.
The above verse contains three words--walk, keep, and carry--that appear repetitious but actually serve well to reinforce the Torah's message: If you will follow [walk through] my statutes by serious Torah study [highest form of worship?], 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 [tailored, personally fitted] 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 desires to craft/customize our blessings as to satisfy our needs and make our pathways straight (Prov. 3:6) in a similar way. Our part in this? "Walk in My statutes."
2. "Your threshing will last until the vintage, and the vintage will last until the sowing...I will provide peace in the land, and you will lie down with none to frighten you; I will cause wild beasts to withdraw...a sword will not cross your land..." (Leviticus/Vayikra 26:5-6).
So great would be the agricultural abundance that constant but fulfilling activity would be necessary to handle the ever-advancing increase! Positive activity is healthy, and a blessing in itself. When people are productively engaged (busy), not idle and looking for thrills, they are little inclined to roam and look for artificial stimulation. Wholesome, cheerful activity was part of the harvest goodness. What is more, YHVH promised peace, the capstone of all blessings. The promise of peace implies the complete absence of disturbances. So pervasive would be Israel's peace that foreign armies (carrying swords) would not even cross the land en route to fight elsewhere. "YHVH look upon with favor, and give thee His shalom" (Num. 6:26). Shalom, the Hebrew word for "peace," means to be complete, perfect, full. Yeshua is called Sar Shalom, "The Prince of Peace" (Isaiah 9:6).
3. "You will pursue your enemies; and they will fall before you...five of you will pursue a hundred...I will make you fruitful and increase you..." (Vayikra 26:7-9).
Elohim even promised, "...and a hundred of you will pursue ten thousand." Is this declaration merely figurative, or an exhortative exaggeration of some sort? Hardly! Great feats are accomplished by people of faith (Heb. 11). "After him came Shamgar...who struck down six hundred Philistines with an oxgoad..." (Jud. 3:31). Let us not forget Samson. "He found a fresh jawbone of a donkey...took it and killed a thousand men with it" (Jud. 15:15). Then there's Jonathan's victory. "The first slaughter which Jonathan and his armor bearer made was about twenty men..." (1 Sam. 14:14). Note: Five chasing one hundred is a 1 to 20 ratio. And there's David's mighty man: "...he was called Adino the Eznite, because of eight hundred slain by him at one time..." (2 Sam. 23:8). Our Elohim speaks no idle words. "So shall the word be that goes forth out of my mouth: it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereunto I send it" (Isa. 55:11).
4. "You will eat very old grain and I will remove the old to make way for the new. I will place My sanctuary among you; and My Spirit will not reject you. I will walk among you, I will be Elohim unto you...I am YHVH your Elohim" (Vayikra 26:10-13).
The old provisions and crops stored in the barns would have to be removed and laid aside to make room for the new. His sanctuary would be in the midst of Israel and the nation would indeed be a treasured people. We see the ultimate fulfillment of this promise in Revelation 21:3. "Behold, the tabernacle of Elohim is with men..." YHVH also promised to walk among the people and this implies making His presence, His Shechinah, obvious. Paul quoted this promise in 2 Cor. 6:16 when he exhorted the Corinthians to holiness. He desires to be in the midst of the camp as long as there is not tolerated any uncleanness. In the future we will see the entirety of His Presence among us: "...the throne of God and the Lamb shall be in it; and His servants shall serve Him: And they shall see His face..." (Rev. 22:3-4).
5. "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).
The great admonition against failure to keep YHVH's word begins here, and consists of five series of punishments. Each series of punishments, which were progressive in nature, was calibrated to fit the sins/crimes of the people and to bring about correction and eventually, restoration.
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 commonplace among humans, He also had to pass along the strong warnings. Blessings and warnings served as logical and practical incentives for enlisting Israel's compliance to His statutes.
6. "I will also do this unto you; I will even appoint over you terror, consumption..fever...you will sow your seed uselessly...And I will set My face against you, and you shall be slain before your enemies: they that hate you shall reign over you; and you shall flee when none pursues you" (Vayikra 26: 16-17).
This is the first series of progressive punishments: Frustration, hope deferred, sadness and more were forecasted for disobedient Israel. Lesions, fever, sickness (that goes unhealed), crops given over to the locust and enemy intruders, defeat, subjugation, and fear would be the measure for Israel if she abandoned YHVH's statutes, and came out from under "the secret place of the Almighty" (Ps. 91).
7. "And if you will not yet hearken...then I will punish you seven times more...I will break the pride of your power; I will also make your sky like iron and your earth like bronze. Your strength shall be spent uselessly..." (Vayikra 26:18-20)
The second series of punishments in the chapter: Seven more punishments would follow the first seven if there was not repentance: Destruction of the Temple, drought, hardened soil, poor results from much labor, crop failure, barren fruit trees, and unripe fruit. They would sow but reap little. Their enemies would consume much of the few crops that grew. Their hard work would produce no success. "Thorns...thistles shall it bring forth to thee..." (Gen. 3:18). YHVH favor was essential for success.
8. "And if you [still] walk contrary unto Me [behave casually and refuse to heed Me]...I will bring seven times more plagues...I will also send wild beasts among you, which will rob you of your children, and destroy your cattle, and make you few in number; and your highways shall be desolate..." (Vayikra 26: 21-22).
The third series of dire judgments: If Israel looked closely at the nature of the punishments, she would understand that they were particularly suited to the crimes against the Torah, and that they were not simply coincidences or haphazard natural calamities. If they were objective, the Israelites would see the hand of Elohim in the judgments, and repent. But the people remained stubborn and refused the see their deteriorating conditions as divinely ordained, and therefore refused to draw close to YHVH. The third series the punishments include wild beasts, loss of livestock, death of children, vipers, shrinking population, and desolate, dangerous roads.
9. "And if you will not be reformed by Me by these things...Then will I also walk contrary to you...And I will bring a sword upon you...And when I have broken the staff of your bread...ye shall eat and not be satisfied" (Vayikra 26:23-26).
This passage contains the fourth series of judgments: If Israel would still not look to Elohim, He would withdraw His presence, thus making it all the more difficult for the Hebrews to discern His truth. The judgments would include invasion, siege and evacuation of cities and towns, shortages of food and firewood, hunger, and crumbling bread. [The bread was poor in quality, made of rotten grain, and rationed. People stood in lines and fought over a decrepit, meager handful.]
10. "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...you will eat the flesh of your sons...I then will destroy your high places...lay waste your cities...make your sanctuaries desolate...will not smell your soothing aromas" (Vayikra 26:27-31). But for those who believe and abide in Him, it is written: "Now unto Him that is able to do exceeding abundantly above all we ask or think...be glory..." (EPH. 3:20-21).
The fifth series of punishments is declared: 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 vaunted 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, embrace them, and fall dead over them. The chapter sets forth a series of progressive judgments/punishments upon the covenant-breaking nation, which include cannibalism (2 Kings 6:28), eradication of defense structures, death of people, loss of the Shechinah, destruction of cities, abandoned, forsaken sanctuaries, and YHVH's rejection of their offerings. Disobedience finally led to Israel's scattering, and Judah's Diaspora and oppression.
11. "I will make the land desolate so that your enemies who settle in it will be appalled over it. You [all Israel, both houses], however, I will scatter among the nations...then the land will enjoy its Sabbaths..." (Leviticus/Vayikra 26:32-36).
"From the entrance into the holy land until the Babylonish Captivity there elapsed eight hundred and sixty-three years, in which time there ought to have been kept one hundred and twenty-three sabbatical years. As only seventy are made up by the duration of the Captivity, it may be concluded that fifty-three sabbatical years were observed by the Israelites; but this conclusion is very doubtful. It is more likely that seventy, being a multiple of the sacred number seven, was regarded as sufficient to purge all previous neglects, whatever they might have been." [1]
12. "They will therefore stumble over each other as if running from the sword, although no one is pursuing; and you will have no strength to stand up before your enemies...and you shall perish among the heathen, and the land of your enemies shall eat you up" (Lev. 26:37-38).
The final condition prophesied to prevail upon the captives and exiles left from the punishments was faintness of heart. "Every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water..." (Ezek. 21:7). They would be overrun and taken captive by invaders. The Ten Tribes [House of Israel] were taken first. Most did not find their way back to Jerusalem but were scattered and absorbed into the nations .
Israel is called to be strong in righteousness, and to avoid the ways of sin which would remove stoutness of heart and produce and amplify weakness of soul . Iniquity causes us to stumble. It leaves one inwardly ashamed; unable to stand confidently. 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.
13. "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 and guarded, (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. [Mercy.] It has been said that "divine mercy meets the earliest and faintest breathings of a broken and penitent spirit." [The Book of Leviticus, R., Eerdmans, Page 427] "...for all that I will not cast them away." Praise Him for His goodness and mercy. YHVH loves us.
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).
Comment on verses 16-43: "The Tochachah/Admonition of this chapter is one of two found in the Torah; the other one is in Deuteronomy 28. Rambam [This name is an acronym for Rabbi Moses ben Maimon, who was a medieval Jewish philosopher, physician, and great Torah scholar. He was also known as Maimonides. He was born in 1135 and died in 1204 CE.]...explains that the two admonitions refer to different periods in Jewish history: Our (this) chapter refers to the sins of the First Temple era and its aftermath, while Deuteronomy 28 refers to the sins leading up to the second Destruction and the current exile. Thus our chapter speaks frequently of neglect of the Sabbatical Year as a cause of the exile, a theme that is explicitly in 2 Chronicles 36:21 as a reason for the exile. [Although the Talmud (Yoma 9b) gives the reason for the first exile as the sins of idolatry, immorality, and bloodshed, our chapter clearly states that the transgression of the Shemittah laws was also a factor...] The second Destruction, however, is attributed by the sages to the sin of hatred without cause (Yoma 9b).
"Another major proof that our chapter speaks of the First Temple era is that it does not promise either complete repentance or a total redemption. The confession of verse 40 is inadequate...and verse 42 says only that God will remember the covenant, but not that He will return Israel to its former eminence or that all the exiled Jews will return to the Land. After the promise that God will remember the covenant, the very next verse speaks again of the violated Sabbiticals and the land bereft of its children. Indeed, when the Babylonian exile ended, Eretz Yisrael did not become a free country; it was a vassal state of Persia, and later Syria and Rome. When King Cyrus of Persia gave permission to the Jews to return to the Land, only 42,360 did so (Ezra 2:64), a pitifully small percentage of the nation, and all through the years of the Second Temple, the majority of Jews lived elsewhere." [2]
14. "And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them...for I am YHVH their Elohim" (Vayikra 26:44).
YHVH will never abandon Israel, so He comforts His people, assuring them that they are and will remain His Chosen ones. His punishments are justified acts of righteous retribution, but they are more than that only. Consider: A. Elohim's judgments/corrections/punishments are designed to be remedial--leading to repentance and restoration. B. But people often will not pay any attention (at first) to Elohim's corrections. C. The Almighty will place a heavier correction upon the persistent and stubborn, impenitent believer. He deals with nations in a similar fashion.
15. "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 [to] 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.
16. "...When a man makes [articulates] a difficult [singular, personal] 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).
The final chapter presents a treatise [exposition, discussion in writing] of persons (vrs. 2-8), animals (vrs. 9-13), houses (vrs. 14-15) , and lands (vrs. 16-24) vowed to the Almighty.
When a person made a vow the priest would declare the amount at which that person who made the vow could be redeemed. A man between twenty and sixty years old was redeemed at fifty shekels; a woman, thirty shekels; a youth between five and twenty, twenty shekels; a maiden, ten; a lad, five. A priest could lower these valuations. A clean animal, once vowed, could not be exchanged. An unclean animal could not be sacrificed but could be vowed, and was valued by the priest.
Making vows was not instituted by Moses but was a practice already in existence in early Israel. Nobody was required to make a vow, but once one was made, the party responsible was required to follow through and perform it (Deut. 23:21). Still, 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. So often we speak impulsively, stupidly. "Then Reuben spoke to his father, saying, 'You may put my two sons to death if I do not bring him [Benjamin] back to you" (Gen. 42:37).He expects from us only what we can do. But He does say: "Do not be hasty in word [with your mouth]...let your words be few" (Eccl. 5:1-3).
17. "And when a man shall sanctify his house to be holy unto YHVH, then the priest shall estimate it, whether it be good [a high valuation] or bad [or low]: as the priest shall estimate it, so shall it stand" (Vayikra 27:14).]
A person's house would include the furnishings and other property associated with it. If a man sanctify unto YHVH a field, or a part thereof, the redemption price was fixed by (a) the size of the field and quantity of seed required to seed it, and (b) the number of harvests (years) left until the Year of Jubilee [Jovel]. Lands that were sold reverted back to the ancestral owner on Jovel. But fields that were sanctified, or vowed to YHVH, became the property of the Priests unless they were redeemed by the owners. The shekel at its full value, that which had not been worn down by much use and handling, was the standard for valuations (Ex. 30:13; Num. 3:47; 18:16).
18. "Only the firstling [firstborn among the animals] of the beasts, which should be YHVH's firstling, no man shall sanctify it; whether it be ox, or sheep: it is YHVH's" (Vayikra 27:26).
Note: Verses 26-33 describe the important laws of vows and valuations in four areas: A. The first-born of animals. B. Things already devoted. C. Tithes of crops. D. Tithes of animals.
A first-born clean animal was sacred, sanctified from birth as an offering. It was not considered the property of its owner and therefore could not be consecrated for some other purpose. An unclean animal could be consecrated to the Temple to profit the treasury, however. It could be redeemed at market value plus one-fifth.
19. "Notwithstanding [nevertheless] no devoted thing [dedicated to Elohim], that a man shall devote unto YHVH of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto YHVH" (Vayikra 27:28-30).
Whatever is [korban], which means [sacrificed to or] "devoted to Elohim," whether it is consecrated for the purpose of destruction or of entire surrender to Him, is not allowed to be used for human purposes. Further, it cannot be redeemed or sold. "Whether it be of man, like the Canaanite at Hormah (Num. 21:2), or of beast, as the sheep and oxen of Amalekites (1 Sam. 15:21), or of the field, as referred to in verse 21, or of other inanimate objects, as the cities of Hormah (Num. 21:2), it is either to be put to death or given up without reserve or commutation to YHVH's ministers." [3]
20. "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, which is the tithe that is to be given immediately. From the word eser, meaning "tenth."] to the Lord...It is not to be redeemed" (Lev. 27:30-33).
"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 first 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.
Tithes were well known before the Torah. Paying tithes was not instituted by Moses. Abraham gave tithes to Melchizedek, king of Salem (Gen. 14:20; Heb. 7:4. His grandson Jacob vowed to give YHVH a tenth (Gen. 28:22). The tithe was commanded. "I have given the children of Levi all the tithe in Israel for an inheritance, for their service which they serve..." (Num. 18:21). From this the Levites were to pay a tenth to the Priests (Num. 18:26). The tithe of crops, like corn and fruit, already belonged to YHVH [Selah. Pause. Take a deep breath.Think about this with regard to your own income/increase and giving] ...but it could be redeemed by the owner if he paid the price of its value plus one-fifth. The tithe of the herd or flock could not be vowed or redeemed. As the animals were counted, every tenth one--"whatsoever passed under the rod" (v. 32)--was dobbed with paint (or marked) and given then to the Levites.
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. But to give requires a more noble soul, and is an action that occupies a higher spiritual 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. Four important points: (1) Giving is Messiah-like. "He went about doing good." (2) Giving is angelic. "Are they not all ministering spirits..." (3) Giving is elevating. "...and He shall lift you up" (Jas. 4:10). (4) Giving 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). Give!
21. "These are the commandments which the Lord commanded Moses for the sons of Israel at Mount Sinai" (Vayikra 27:34).
The closing verse of chapter twenty-six is repeated at the end of chapter twenty-seven, after the last chapter completes giving final regulations/laws on vows and their commutations [substituting one form of payment for another]. 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.
Haftorah
1. "YHVH, my strength and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit. Shall a man make gods unto himself...I will cause them to know my hand and my might; and they shall know my name is YHVH" (Jer. 16:19-21).
The haftorah (Jeremiah 16:19-17:14) mirrors the Torah reading by discussing the punishments that will visit YHVH's people when they persist in violating His law. It also describes the blessings that attend those who honor His law. Jeremiah scolded the people for idolatry and exhibiting trust in Elohim. He declared the punishments coming upon those that did not trust Him or believe (obey) His word, and blessing upon those who did. "...cursed be the man that trusts in man, and makes flesh his arm, and whose heart departs from YHVH. For he...shall inhabit parched places in the wilderness...blessed is the man that trusts in YHVH, and whose hope YHVH is" (vrs. 5-7). Jeremiah was heart-broken over Judah's (and Israel's) apostasy. Yet even in calamity, Israel will reveal Elohim to the gentiles by His works. The heathen would see YHVH is the true Elohim through the display of His righteous power. The prophecy states that many [who "were not a people"] will return to Elohim in large numbers. A great multitude of people who were ignorant of YHVH will one day repent and hasten to Him
The haftorah concludes with Jeremiah praying. Though men are impatient, the prophet's ministry will bring healing. Jeremiah wanted his own heart healed from the pain of witnessing and declaring Israel's spiritual condition and plight. His comfort was a clean conscience, earnest prayer, and unshakeable faith.
"O YHVH, the hope of Israel, all that forsake thee shall be shamed, and they that depart from me shall be written in the earth, because they have forsaken YHVH, the fountain of living waters. Heal me, O YHVH, and I shall be healed; save me, and I shall be saved: for thou are my praise" (Jer. 17:13-14).
Yeshua: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
In Parsha Bechukotai ("In my statutes") we can envision Yeshua as pictured comforting His disciples, speaking of His Oneness with the Father, encouraging them to prayer, and telling them to keep His commandments (John 14:1-15). The parsha also points to Yeshua addressing His followers as branches on a vine, saying, "If you abide in Me, and My words abide in you [you walk 'in My statutes'], ask whatever you wish, and it will be done for you" (read John 15:1-11).
1. "And behold, one came and said unto to Him, Good Master, what good thing shall I do that I may obtain eternal life? And He said to him, Why callest thou me good? There is none good but one, that is Elohim; but if thou wilt enter into life, keep the commandments" (Mt. 19:16-17).
A rich man came to Yeshua and inquired about obtaining eternal life. It is a question every rational person should ask. Seeking instruction, the man knelt respectfully (Mk.10:17; Lk.18:18) and spoke to Yeshua, addressing Him as "good Master." He was rebuked. He ascribed goodness to Yeshua (as one would to a prestigious person) without discerning His deity. He was told, "...there is none good, but...God." The rich man learned immediately that it is vanity to seek anything good apart from Elohim, Who alone has all power and knowledge. Thus, all praise and honor that is given to man must be transferred to YHVH alone. Yeshua then taught him concerning the commandments, His statutes. Goodness and holiness are the rule of the Almighty, thus the Messiah's serious response: "Keep the commandments." To obey the commandments from a heart of loving faith is the pathway to eternal life. Believers, justified by faith in Yeshua, prove their faith by keeping the commandments of Yeshua. In this way they walk in and experience the kingdom, power, and glory of YHVH in increasing degrees. Moses prophesied that Israel was to hear and obey the great Prophet who would be raised up, one like unto him. The rich man asked, "Which [ones]?" He may have been confused by the scribes, legalists, and others who blended the many traditions of the elders with the laws of Moses, and exalted the rituals and ceremonies to the point where they obscured individual and social moral principles--"the weightier matters of the Law," such as mercy and charity. Messiah's answer placed what is sometimes called the moral law foremost. Yeshua presented the commandments of the second stone tablet (Ex. 32:15), and completed them [topped them off] with the precept of Leviticus 19:18, "Thou shalt love thy neighbor as thyself." Our love for Elohim is made manifest by our love, and the service it produces, for mankind. The young man's reply was: "All these things I have observed...What lack I yet?" The Good Master replied, "...go and sell [what you have accumulated]...and follow Me" (v.21). The inquirer became somber. Yeshua had exposed the covetousness and worldliness that existed in his heart, and that his love for his own welfare and comfort far exceeded his concern for his neighbor. The rich young man learned that he had grossly over-estimated his obedience to the Law when he could not give up his great wealth to benefit the poor and needy. In fact, he preferred treasures on earth over treasures stored in heaven. Even though we read how Yeshua "...beholding him loved him" Mk. 10:21), the Messiah did not show favor or lighten the man's cross.
The Good Master's teachings are the ways of goodness. His words lead to eternal life. They reveal the connection between faith and obedience. He calls for submission of the will. "Sell all...follow Me." Messiah did not lighten His own cross. Nevertheless, His yoke "is easy" (Mt. 11:30).
The Holy Spirit "...but you shall receive power..." (Acts 1:8).
1. "And I will set My tabernacle among you...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" (Leviticus/Vayik
ra 26:11-13).
YHVH dwelling among His people was a great inducement to obedience to His law. The Tabernacle in the camp (a) endowed Israel with His settled residence, (b) established a friendly, on-going, conversant fellowship with the people, and (c) enabled the promise of divine blessing to be always upon them. "The heathen shall know That I, YHVH, do sanctify Israel, when My sanctuary shall be in the midst of them forevermore" (Ez. 37:28). "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." [Chumash, Stone Edition, Rambam, p.711] The promise of His company, His localized presence, was verified at Shiloh and Jerusalem, later in the manifestation of the eternal Son, Yeshua, and now by the Holy Spirit indwelling believers.
"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.
2. "But if you will not hearken unto Me..." (Vayikra 26:14).
Being Led by the Spirit/Hearing His Voice
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 attention on our newly restored apostolic heritage to minimize or crowd out the moving of the Holy One of Israel upon His people by His Spirit?
When people decide to receive Yeshua's baptism and to speak in tongues, they must begin to praise Him and not to 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."
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).
Glory Note # 33: "By whom also we have access by faith into this grace wherein we stand, and rejoice in the hope of the glory of God" (Rom. 5:2). Eschatological [adj., pertaining to final things, such as the destiny of man] glory is the hope of the believer. In eternity, the believer will have a new body with new properties patterned after the Messiah's resurrected, glorified physical body ( Mt. 28:6;Lk. 24:36-37; Phil. 3:21). It will be far superior to the body in which we abide in this present life ((1 Cor. 15:43). Glorification, therefore, is the completed redemption of the body of the saint. It is "this perishable" putting on "the imperishable," and "this mortal" becoming "immortality" (1 Cor. 15:53). Then death, the last enemy, is swallowed up in victory (1 Cor. 15:26,54).
Parsha Summary
1. "...then I will give you rains in their season..." (Vayikra 26:4).
Parsha B'har and Parsha B'chukotai's are read together during the twelve month Torah cycle. They are united because they are shorter than most parshas, and share a common theme, or subject matter. They provide 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. Strategically timed and placed rains [former and latter], which would greatly influence climate, people's comfort, and crops, were the measure of prosperity in the agricultural culture.
"And the Word became flesh and dwelt among us..." (Jn. 1:14). YHVH's commandments were received at Sinai "on the Mount" and later, more ordinances were given to Moses in the tent of meeting which was pitched at its base. 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." By the time Israel came to the Jordan, Moses had been a wanderer-shepherd for eighty years, 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 glory.
Section 2: Parsha Study: The study method works, and thus it is repeated each week.
"Out from the throne came flashes of lightning and sounds and peals of thunder, and in front of the throne seven blazing torches burned, which are the seven Spirits of God [seven-fold ministry of the Holy Spirit]" (Rev. 4:5).
The heritage of Israel are the Torah and the Glory of YHVH. The two are the foremost revelations of His love, holiness, and perfection. For now we will define the glory of Elohim as the totality of the goodness and righteousness of His character as revealed in the Scriptures, in creation, and supernaturally expressed, even visibly and tangibly, by His weighty manifest Shechinah ("settling") presence that Moses experienced at the bush incident, on Mount Sinai, and when the Tabernacle was first erected (Ex. 3:3; 33:17; 40:34-35). "It came about when Moses was coming down from Mount Sinai (and the two tablets of stone were in Moses' hand as he was coming down from the mountain), that Moses did not know that the skin of his face shone because of his speaking with Him" (Ex. 34:29). Both the essence of YHVH's Torah [Ten Commandments/Words written on the tablets] and YHVH's glory that were carried down the mountain by Moses are divinely birthed into the spirits/hearts of believers by the Holy Spirit and regeneration through faith in Messiah Yeshua (Jer. 31:31-34; Ezek. 11:14-21; Joel 2:27-28; John 3:1-16; Acts 1,2,10; 1 Cor. 5:17; Gal. 6:15). Therefore we believe it is YHVH's will for all Israel to experience His manifest goodness and His manifest glory increasingly as our blessed individual and corporate habitation; as our tangible mantle and divine supernatural covering. (1 Pet. 4:14). Our hope is based upon His Word: "I will cause My Shechinah [His glorious, radiant presence; the supernatural brilliance which is the outward expression of His character and goodness; See Matthew 17:1-8] to dwell [to settle] in the midst of [within, upon] thee" (Zech. 2:10).
Messianic Israel is called to make (by faith and obedience to His Truth) His anointing, His tangible presence, and His discernable, manifest glory, dominant internal and external realities in our lives. With this intent in mind, we have provided an explanation for your examination. Please read it and follow the study instructions. They explain the pathway of progress toward this pursuit of regaining the fullest possible measure of our spiritual heritage, the knowledge and experience of the Spirit and Truth of the Holy One of Israel. May the time we spend in prayer and study become times of divine encounters also.
Torah and Glory School Vision: "...search for Me..." (Jeremiah 29:13). This section is provided to help the student read beyond the basic commentary that we have presented, and study carefully all the Scriptures in the week's parsha for themselves. As each reader presses more deeply into the Word and learns to depend more consistently on the Spirit in his/her search for greater knowledge and intimacy with Yeshua, increased personal enrichment and spiritual transformation will be experienced and enjoyed. Section 2 contains a review of the weekly parsha's Scriptures, their topical content, and our questions. Working with each week's Scriptures and Questions are both very important to our purpose. They are designed to assist the student to (1) develop a vision for the restoration and reconciliation of the whole house of Israel, (2) grow in foundational knowledge of the Torah, (3) recover the principles, practice, and Holy Spirit power of the early, first-century Nazarene believers, and (4) experience and enjoy greater dimensions of the kingdom, power, and glory of Yeshua.
The assigned Scriptures and Questions, along with Section Three's prayer and blessing activities, comprise (5) the heart of the Torah and Glory School's study program by which the student can be most edified and advanced spiritually. By them the student learns on his/her own while depending on, and thereby coming to know more personally, the Holy Spirit. We strongly encourage each student to rely upon the Spirit/Ruach--for understanding, revelation, insight, illumination of the Word, edification, and divine fellowship--during prayer, worship, and study. He is the close-at-hand primary Teacher of the course, not this author. [Note: Learning the Almighty's voice and experiencing His manifest glory, not just acquiring more information, are central goals of the Torah and Glory School.] In this way, the Scriptures--reading them while listening for the Holy Spirit, and the Questions--writing answers while under the Spirit's unction and receiving divine input, work together to comprise (6) the student's chief means of personal practice/exercise/training in seeking, waiting on, listening for, and promptly responding to the voice/word of Elohim. And by such seeking, faith-motivated students position themselves spiritually, mentally, and emotionally prepare themselves for experiencing a visitation of Yeshua's presence and glory through the Spirit. In this way the Scriptures and Questions also become (7) the channels through which the Spirit of Messiah will directly communicate personal instruction, direction, wisdom, and comfort to each engaged person. The students who faithfully follow the "game plan" and remain committed to do so for the year, will be transformed, and enjoying much closer fellowship with the Father, and Yeshua, His Son, and hearing the voice of the Holy Spirit, by the end of Deuteronomy.
Scriptures and Questions
Prayer: "Open my eyes that I may behold wonderful things from your law" (Psalm 119:18).
Leviticus 26:3-27:34: Blessings of obedience / penalties for disobedience / rules concerning valuations.
Jeremiah 16:19-17:14: Restoration / The deceitful heart.
2 Corinthians 6:14-18: The body is YHVH's.
Study Questions: "...be ready always to give an answer..." (1 Peter 3:15). Trace the theme, the main idea, through each question.
1. In your opinion, what is the main theme or teaching of each of the listed readings individually: the Torah, the Haftorah, and the Brit Chadashah?
2. What is the common, central idea, or subject, that runs through and unites all the individual readings, as you see it?
3. Find in the Gospels where and how Yeshua declares, demonstrates, exemplifies, or exhibits the parsha's central truth, and explain. Give chapter and verse. [Ask: Where is Yeshua in this?]
4. In what way was the glory of YHVH [manifestations of His goodness] revealed in the parsha lesson? [Pray: Let me see Your glory in the reading.]
5. What does the parsha teach you/show you about your Hebrew roots ; your identity, your destiny, your duty? [Ask: What are You telling me about my heritage and calling?]
6. In what way did the Holy Spirit/Ruach HaKodesh personally speak to you during prayer and study this week? Did He impress you about how to apply the parsha lesson directly to your life? Explain. [Ask: Let me hear Your voice.]
7. "...because of practice [by reason of use] have their senses trained [exercised] to discern..." You and I are called to return to hearing the voice of Elohim and to functioning in the ministry of the Holy Spirit. Progressing in these vital areas will require spiritual hunger, faith, and practice. He is waiting for us to approach Him. Ask the Holy Spirit to speak into your spirit/heart as you pray each day. Look for opportunities to lay hands on the sick, or to be used in prophesy. Faithfully record the prophetic words and experiences you receive, and be sure to share them with your brethren.
Section 3: Prayer, Declaration, and Blessing
The prayer and declaration Scriptures are changed with each book of the Torah. For instance, in Exodus we will have new Scriptures on which to focus. And others will appear in Leviticus, and so on. However, the Song of the Lord/Prophetic Worship teaching section is progressive and new each week. So, be sure to use this section. Shalom.
Important: Participate each week in the Bless the Land prayer, benediction, and singing exercises/activities, both individually and with your group. This is important for yourself and others. Your joining in with vocal participation--blessing and strengthening Israel with your spoken words, prophetic utterances, sung psalms, and intercessions--will also help develop and enlarge your prophetic anointing and sensitivity to the Holy Spirit. Daniel, who daily faced Jerusalem and Israel from his house in exile to pray, is an example of what we can do weekly from our homes today. "...Daniel...entered his house(now his roof chamber had windows open toward Jerusalem); and he continued kneeling...praying and giving thanks before his Elohim" (Daniel 10).
During daily, weekly, and Sabbath prayer times, raise your voice, stretch out your hands
and...Bless the Land
Bless the Land: "On this wise shall ye bless the children of Israel, saying unto them [declaring the Word to and over them], the Lord bless thee...keep thee..." (Num. 6:23). YHVH wanted to bless, keep, and shine His glory on His people. So He had his priests stand in His place [stand in for Him] and proclaim the blessings, which He in turn would perform for the believing recipients. Believers have a similar role today, as did Aaron and the priests in ancient Israel. "But you are...a royal priesthood..."
(1 Pet. 2:9). When we take our place as a responsible priesthood and begin to declare the written and prophetic word and will of YHVH, even spontaneous songs, over His people, He will rise up and perform that which has been declared. He works in partnership with his set-apart royal priesthood. Therefore, "...bless, for to this you were called, that you may receive a blessing" (1 Pet. 39).
"And I will bless them that bless thee" (Gen. 12:3).
[Note: "The mouth of a righteous man is a well of life" (Prov. 10:11). Believers' mouths are connected to the spiritual power that created the universe. Our words possess/carry both constructive power (building up) and destructive (tearing down) power. Job 22:28; Luke 4:18-19; Mt. 21:21; 28: 18-20; Acts 1:8; 2:4; Rom. 12:6-8; 1 Cor. 12: 1-11; Eph. 6:17-19; Rev. 8:3). "Death and life are in the power of the tongue" (Prov. 18:2). Therefore, let us fulfill our priestly role and declare with confidence His Word over Jerusalem, Israel, and the nation this week.]
1. Pray for Israel
Isaiah 43:1-7. Commit to pray weekly for the land and people of Israel; for their welfare, safety, and return to righteousness. Use the prophetic words of Scripture as prayers and declarations.
2. Pray for Jerusalem.
Psalm 122:1-9. Speak this word over the City of the Great King.
3. Pray for America/Pray for your nation.
1 Chron. 7:14. Intercede. Pray for repentance, a spiritual awakening, and a harvest in all the cities of the land.
4. Sing the Song of the Lord/prophetic songs. [Teaching and Exhortation]
"Therefore leaving the principles of the doctrine of Messiah, let us go on to perfection [maturity, completeness]; not laying again the foundation of repentance from dead woks, and faith toward God, of the doctrine of baptisms, and laying on of hands, and the resurrection of the dead, and eternal judgment" (Heb. 6:1-2).
Elohim is calling us to fullness of spiritual maturity in these days. Part of growing to maturity as a believer is (a) being able and willing to respond to Him openly and freely at any time and in any place, and (b) learning to relate to Him in a growing number of ways. How we respond to Elohim's Spirit and Word depends on how we most comfortably relate/associate/connect/refer to Him. There are a number of ways He wants us to relate to Him based upon the variety of relationships that exist between the Almighty and His holy ones. Here are some: A. As a child to the Father (Psa. 103:13-14; Mt. 6:30-34). B. As a subject to the King (De. 10:17; Ps. 24:7-10; 145:10-13; Lk. 6:46; Rom. 8:7; 1 Tim. 6:14-16). C. As one created to the Creator (Job 38 and 39; Ps. 8:3-4; 19:1-4; 104:24, 33-34; Isa. 40:21-28; Ps. 92:4; 143:5-6). D. As a bride to the Bridegroom (Isa. 62:5; 2 Cor. 11:2; Eph. 3:17-19). E. As a soldier to the Commander (Ps. 24:8; Eph. 6:12; 1 Tim. 1:18; 2 Tim. 2:4; Rev. 19:11-16). F. As a priest who ministers to the Holy Elohim (Heb. 13:15; 1 Pet. 2:5). G. As a sheep to the Shepherd (Ps. 23; Isa. 40:11; Ezek. 34:11-16). To respond to Him in all these ways we must be completely convinced of three essential things. First, Elohim loves us (John 3:16; Eph. 2:4; 5:2,25; 1 Jn. 4:10; Rev. 1:5). Secondly, Elohim accepts us as we are (Jn. 6:37). Thirdly, Elohim does not intend for us to remain where we are, spiritually stagnant, in the same spiritual condition (Rom. 8:29).
"When there is a lack of responsiveness in a relationship it indicates a very important thing--there is a problem in that relationship! Elohim wants to deal with every hindrance in our relationship with Him so that we can be free to respond to Him as He intends...'The Lord is the Spirit, and where the Spirit of the Lord is, there is freedom...' (2 Cor. 3:17).
"Part of that freedom is expressed in spontaneously responding to the promptings of the Spirit.
"True worship is our spirit connecting to and responding to God's Holy Spirit." [4]
Open up your heart and mind to the Holy Spirit. Expect to sense His promptings and when you do, respond. Sing spontaneously with your prayer language and in your natural language also. Learn to sing a prophetic song. Start with a verse. Or a passage in Psalms will do nicely. Here a few Scriptures with which to start: Psalm 23:1-6; 57:1-3; 89:1-2; Isa. 12:1-6; John 3:16. He is looking for spontaneous, heart-felt expressions of love, worship, and praise for Him to come from you.
Section 4: Living the Parsha
Conclusion
1. "Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness...what agreement has the temple of God with idols? For we [the Ecclesia] are the temple of the living God; just as God said, 'I will dwell in them and walk among them...' " (2 Cor. 6:14-16).
There is a difference between those who are true Israelites and those who are not. One is light. The other is darkness. One is righteousness. The other, lawlessness. The heavenly call to us is, "Come out from among them." A. The separation must be voluntary: "Come out..." B. The separation must be complete. "Touch not the unclean thing." Sin is unclean. The encouragement: "I will...walk among them."
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).
A. Personal application: "Therefore I urge you brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world [age], but be transformed by the [ongoing] renewing of your mind [, so that you may prove [discern, perceive] what the will of God is, that which is good and acceptable and perfect" (Rom. 12:1-2).
Giving ourselves entirely over to YHVH is our reasonable, expected service and the beginning of transformation. We cannot be transformed by our own power. Believers are dependent on His Spirit and Word to renew the mind unto spiritual and character transformation. First, the Spirit performs His work. "Except a man be born from above, he cannot see the Kingdom of God." Enlightenment by Spirit (original sanctification) imparts new revelation, principles, desires into the life of the convert. Next, the Word of Elohim works through ongoing study. "Study to show thyself approved unto God..." (2 Tim. 2:15). Then, obedience to revealed truth enlarges and expands our understanding, and causes us to live nearer to Elohim. Keeping His Word is the key aspect of personal transformation. "But prove yourselves doers of the Word" James 1:22). Finally, there's prayer. "And as He prayed the fashion of His countenance was altered..." (Lk. 9:29). We all know that a believer's Messiah-like character (transformation) is not formed all at once (Phi. 3:12; 6:13).
Our choice is the same as that of Israel of old. We can choose faith, hope, and love (obedience) and undergo a metamorphosis [transformation by supernatural means]. If, indeed, we choose righteousness, there will be a gradual but steady change in our spiritual appearance, and it will take place under divinely orchestrated supernatural influences. As this sanctification progresses, the enemy's work will be increasingly cut off ["I will drive out the Canaanite" (Ex. 33:2)] and Elohim's blessings will be released to chase us down. We can become conformed to the fashions of the world, or be transformed into the glorious likeness of Yeshua. Our transformation is guaranteed..."If ye walk in my statutes" (Leviticus/Vayikra 26:3).
Next week: Parsha Bamidbar ("In the wilderness"). We begin the Book of Numbers.
Seek Him continually: "Let me see Your glory." His glory is in you by the Holy Spirit. Pray and believe for His presence to rise up and envelope your soul with His goodness, and the revelation of His heart. You are a child of the Most High and He desires you to experience intimate spiritual communion with Him.
Remember! Growth for spiritual strength takes "lifting." Be sure to complete your answers and exercises. They represent the "weights" that the Holy Spirit will use to equip you with a strong, well-proportioned, balanced, spiritual physique of Spirit and Truth.
References: Weekly references generally include, but are not limited to, the following: Kehot Chumash; Spirit-Filled Life Bible; Pulpit Commentary, H. Spence and J. Exell; Torah Club; Restoration Scriptures; Chumash, Stone Edition; Old Testament Survey, K. Conner; Torah, A Modern Commentary, W. G. Plaut; Fodor's Exploring Israel, A Sanger; Judaism 101 Torah; The Hebrew-Greek Key Study Bible, AMG Publishers; Torah Insights, R. Fischer; Internet Sites; Jewish Encyclopedia. com
Footnotes: 1. The Book of Leviticus, F. Meyrick, Eerdmans, p. 413. 2.Chumash, Stone Edition, Parashas Bechukosai, p. 717. 3. The Book of Leviticus, F. Meyrick, Eerdmans, p.429. 4. Power of His Presence, School of Prophetic Worship, Rob and Lyn Packer; 2008, p. 43.
