TORAH and GLORY SCHOOL

Torah and Glory School      Parsha Commentary Course

An education ministry of Bless the Land

Word and Spirit

Written by Hutch

November, 2011

Introduction: The Torah and Glory School  lessons are based upon the whole Word of God—the Torah (Pentateuch, the first five books of the Bible, the Tanakh (includes the remaining books of the Old Testament, also referred to as the Prophets and Writings), and the Apostolic Scriptures (entire New Testament of Brit Chadashah). Throughout our lessons we exalt Yeshua and emphasize the nature, value, and necessity of living and serving within the full, active ministry of the Holy Spirit. We believe the return of Believers to (a) the study and standards of the Torah, (b) the fullness of the Holy Spirit (Ruach HaKodesh), and (c) their Hebraic heritage will usher the Body of Messiah into greater intimacy and identification with Yeshua, separate His people from the spirit of the age, and equip us more completely for discipleship and service in the end-times.

We invite you to invest one year of your life in study and spiritual growth. The Torah and Glory School offers two levels of association: 1. Reader level. The lessons are available for use to everyone. 2. Student [Talmidim] level. Here, people actually enroll in the school, commit to working our program, and invest one year of their lives into intense spiritual transformation. For information concerning the Torah and Glory School, and the process, requirements, and advantages of enrollment, click HERE. You will be taken to our school's Introduction Page where the program will be explained.

Parsha Lesson Three: Lech Lecha ("Go forth, yourself")

Torah: Genesis 12:1-17:27

Haftorah: Isa. 40:27-41:16

Brit Chadasha: Matthew 1:22-23

Brit Chadasha: Romans 4:1-25

Sections:  1. Welcome  2. Weekly Commentary 3. Study and Hearing  4. Prayer  5. Conclusion

Section 1: Welcome to the Word

Aleph.  As we mentioned last week, aleph [alef] is the first letter of the Alef-Bet. In ancient Hebrew the letter means an ox, a symbol that denotes strength and what is first or primary. The Greek letter alpha is derived from alef, and has become the first letter of the English alphabet.

“O that my ways were directed to keep thy statutes! Then shall I not be ashamed, when I have respect unto all thy commandments. I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments. I will keep thy statutes: O forsake me not utterly” (Psalm 119:5-8).

The first part of “Aleph” (vrs. 1-4, which we read last week) concerned the law, and the second part (vrs. 5-8) is more about the psalmist’s relationship to the Word. He desires to always follow YHVH’s law, knowing that shame is the fruit of transgression. We note from his psalm that the law must be understood first, then obeyed. Acceptable praise is produced in the obedient heart. The writer understands that without YHVH he has no strength to deeply understand and obey the Torah, or bring praise to his Elohim.

Saving faith includes devotion to Yeshua and obedience to His commandments. Devotion and obedience, which are inspired by trust in Yeshua, thankfulness to Elohim, and the life-transfiguring work of the Holy Spirit, should develop into a way of life for the true disciple of Messiah. The psalmist recognized his insufficiency and need for Him. Those who mourn over man’s weakness and inability to meet YHVH’s standards, who sorrow over sin and unbelief, and set forth to help those in need, receive from the Most High “righteousness, , peace and joy in the Holy Spirit” (Rom. 14:17).

"Blessed are those who mourn, for they shall be comforted" (Mt. 5:4). Scripture does not directly designate the cause to which the mourning referred, however the beatitudes cover the moral and ethical sphere, so we can conclude the kind of mourning referenced is not of the carnal or worldly type. The mourning the Messiah is talking about has a spiritual and moral cause. This verse would point to those, for instance, who mourned Israel's oppressed spiritual condition, which was in a state of degradation at the time of Yeshua’s advent. Yeshua Himself wept over Jerusalem's failure to recognize her visitation. We are sure the Master's words were also directed to those also who mourned over their own sinfulness and poverty of spirit, already mentioned in verse three. The deepest mourning is spiritual. "The spirit of a man can endure his sickness, but as for a broken spirit, who can bear it?" (Prov. 18:14). The mourner's comfort/remedy is the Kingdom of God. But one must recognize [mourn] their need before it can be satisfied. Mourning over spiritual poverty is alleviated in direct proportion as Messiah Yeshua is received, trusted, and followed. Mourning subdues the pride of man, brings him out from pretense, softens his hardened heart, and makes his soul much more susceptible to the needed divine convictions and heaven's influences that will satisfy him. Is he happy while in mourning? No. But the man who mourns over that which grieves the Most High is much more open and receptive to the divine, life-changing graces that will (1) bring him into revelation, (2) stir him to repentance, (3) liberate him from blinding self-importance, (4) divinely adjust his priorities, (5) develop his compassion for his fellow man, (6) position him for fellowship with Yeshua, and (7) make his joy complete. Therefore, he is blessed. Note: "...the temple was filling with smoke. Then I said, Woe is me, for I am ruined!" (Isa. 6:4-5). In the heavenly throne room Isaiah instantly recognized his spiritual poverty [his unworthiness realized upon seeing the holiness of the Almighty], and mourned over it ("Woe"). The Seraphim came with a coal from the altar, purged his uncleanness, brought peace to his soul, and freed him for worship and service.

Micah is an example of one who mourned (as were the other prophets). During his ministry, judgment was announced on Israel, and extended to Judah. "Hear , O peoples, all of you...and let the Lord be a witness against you...for the sins of the house of Israel...of Judah..." (Micah 1:2-5). He grieved, but not over his personal discomfort or difficult conditions. He grieved over his nation's sins, her loss of spiritual blessings, and the punishment that was prophesied for the people. He went barefoot, stripped, and howling, as a captive would who had been taken away in ropes. The prevalence of immorality and disobedience (sin), and its consequences, is the cause/source of grief to the truly upright. A heart that grieves over the evil that grieves the Almighty is what He wants to develop in the followers of Messiah. That heart is the most open to renewal, revelation, revival, and divine fellowship. Therefore, may the Almighty produce in you and me a heart of mourning and travail over: (1) the need of  peace of Jerusalem, (2) the welfare of Israel, (3) the spiritual condition of most of  Judah, (4) the lack of maturity of Ephraim, (5) the corruption of our own nation and its desperate need for spiritual revival and awakening.

"There is...a time to mourn and a time to dance" (Eccl. 3:4). It is time not to look on ourselves, but to turn our gaze outward, and take up the prophet's burden. Our starting point: "...regard one another as more important than yourselves; do not merely look out for your own interests, but also for the interests of others. Have this attitude in you which was also is Messiah Yeshua..." (Phil.2:4-5). We can do this! We have the Spirit! "I can do all things through Messiah Who strengthens me."  In mourning this way we will be blessed, and the stronger for it. And the time to dance and rejoice in the victory will come quickly. Tamid kadima—Always forward!

Section 2: Weekly Commentary

Last week: In Parsha Noach ("Noah"), we learned that after about 1650 years, the human family line that ran from Adam to Noah had been corrupted. First, because of the intermarriages of the godly descendants of Seth with the unrighteous seed of Canaan. And secondly, because fallen angels had forced physical relations with human females that produced Nephilim, giants of old, abnormal beings who possessed occult powers, and were worshiped and feared by the people they corrupted, controlled and abused. Noah alone was singled out by the Almighty as undefiled, righteous and trustworthy, and he was given the Word of deliverance. "Who is the man who fears the Lord? He will instruct him in the way he should choose" (Psalm 25:12). During this period, the concept of repentance was introduced to the corrupted antediluvian world. While Noah preached and the ark was being built, men and women were shown mercy, and given plenty of time to repent (make teshuvah), turn from wrongdoing, and amend their lives even after committing sins that warranted immediate  judgment. Noach is the story of the early civilization's rejection of grace, the resultant flood, and Noah's new life in the postdiluvian earth. Mankind was given a new beginning then, as are believers today who place their faith in the living Ark, our Messiah Yeshua. "For He rescued us from the domain [kingdom] of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins" (Col. 1:13).

This week: Introduction to Lech Lecha ("Go forth, yourself"). It was said by the prominent hassidic rabbi, Lubavitcher Rebbe, that Lech Lecha ("Go, to you")--"...are the most important words ever spoken in history. With these words, God set Abraham on the course that would reverse the process of degeneration that humanity had been locked into ever since the expulsion from the Garden of Eden, a course that would eventually lead it to the Giving of the Torah on Mount Sinai." [Chabad. org.] YHVH's call to Abraham revealed that: (1) Elohim is accessible to those who seek Him. Abraham was no deist. He was monotheistic. He had  learned of the One True Elohim from the lives and stories of his ancestors, and how He had encountered certain people who lived righteous lives. Abraham wanted to know this Elohim. (2) In calling Abraham, YHVH transformed him from being a visionary into His personal emissary, one who could speak with authority concerning the reality, the nearness, and the personality of the living Elohim, the One Whom he had sought. Thus, the descent of the divine, manifest presence and personal appearances of the Most High began in the earth.

Torah

Torah Note #3: The Torah is YHVH's book of instructions for mankind. Its many instructions, which will produce a prosperous life when followed, overlap somewhat, yet serve well to teach man how to relate to the Almighty, behave as individuals, and function successfully in a community. Intended as helps, many details are added ["you shall have a full and just weight"] on how to fulfill the main principles ["love your neighbor"].

The Hebrew names for the five Torah books are taken from the first words of the first verse of each book. For instance, B'resheet, which is the Hebrew name of the first book, is the first word of Genesis 1:1: 1. B'resheet, literally is "In the beginning." 2. Shemot [Exodus] literally means, "these are the names." 3. Vayikra [Leviticus], literally is "He called to Moses..." 4. Bamidbar [Numbers], literally, "...YHVH spoke to Moses in the wilderness." 5. Devarim [Deuteronomy], "...these are the words..."  We are more familiar with the Anglicized names which originated from the Greek language, but still convey the essential characteristic, or theme, of each Torah book: (a) Genesis: Creation (b) Exodus: Departure. (c) Leviticus: Levitical and priestly regulations that apply to sacrifices and Temple service. (d) Numbers: [Arithmoi; Greek] Numbering of the Israelites at Sinai and many years later on the plain of Moab. (e) Deuteronomy: "Second law." Review of the Law/Commandments by Moses before his death. The Torah scroll is most sacred to Jewish worshipers, and (at least) one is found in every synagogue. The scroll is called sefer Torah. When the Torah is bound in a book it is called Chumash [khuh-mahsh; five].

1. "Now the Lord said to Abram, Go forth from your country [or, ‘go for yourself from your land’], and from your relatives and from your father's house, to a land which I will show you; and I will make you a great nation, and I will bless you, and make your name great; and so you shall be a blessing; And I will bless those who bless you, and the one who curses you I will curse. And in you all the families of the earth will be blessed. So Abram went forth as the Lord had spoken to him..." (B'resheet 12:1-3).

Abraham was a Chaldean. He alone--of all Terah's family, of all the descendants, of all the residents of Ur, of all the people on the earth--received a personal summons from the Most High to embark on a physical and spiritual journey that would transform the spiritual nature of mankind. Noah was alive when he was born, so was Shem. From his ancestors Abraham surely learned about El Shaddai, the Creator, and, in all likelihood, spent time reaching out for greater knowledge. "...you will find Me when you search for Me..." He was divinely called to separate himself from his homeland, leave his extended family and home, and make a long, arduous journey through strange and hostile territory to an unknown land. Some translations render B’resheit 12:1 as: “Go for yourself from your land…” This can be paraphrased as: “Go for your own benefit and your own good.” [1]. YHVH's call to Abraham distinguished him forever. The command was authoritative, perhaps even intimidating, but it was accompanied by a number of precious promises, wonderful assurances, that more than compensated for the difficulties and labors that the long endeavor would visit upon him. The divine summons provided a manifold [uniting various features] incentive and a sustaining measure of cheer for the senior citizen and patriarch. "I will make of thee a great nation...will bless thee...make thy name great...thou shalt be a blessing..."  Abraham believed the promise, and "...went forth as YHVH had spoken [directed]..."

“God’s command that Abraham and Sarah sever all ties with their past loved ones—when they were 75 and 65 years old—was one of ten [progressive] trials, for it is never easy for a person to start life over again , especially when he has achieved status and prosperity. By bringing him to Eretz Israel and promising that the Land would become the heritage of his family, God was establishing the Land as the eternal patrimony of the Jewish [Israelite] people. There was further symbolism. Though Abraham and Sarah had many disciples, they were essentially alone; they could never blend into whatever culture surrounded them. Abraham was called a lvri, from the [Hebrew] word [meaning], the other side. Literally this means that he came to Canaan from the other side of the Euphrates, but the Sages interpret the title in a deeper sense, too. He was on one side of a moral and spiritual divide, and the rest of the world was on the other. Righteous people must be ready to endure such isolation; popularity is pleasant but it is also a snare, because the natural desire to win approval of others can easily lead people to bend their principles. Abraham and Sarah were now given the challenge of moving to the other side—not only of their native river, but of anyone who preferred not to acknowledge the sovereignty of God.” [1] Abraham and Sarah never returned to the land of their origin, but remained in Canaan. They were single-minded people. Yeshua said, “No man, having put his hand to the plough, and looking back, is fit for the kingdom of God” (Lk. 9:62). James confirmed the principle of steadfastness, declaring: “A double-minded man is unstable in all his ways.”  Hence Paul exhorts us today: “…be ye steadfast, unmovable, always abounding in the work of the Lord, forasmusch as ye know that your labor is not in vain in the Lord” (1 Cor. 15:58). We are lvri too.

The divine call which was heard and received by Abraham is a type of the Gospel call which goes forth into the earth to people today. The preached Word must always be received by faith. The faith of the patriarch, who submitted and responded to his heavenly call with alacrity, is our example of how we should all embrace the Word of God once we hear and discern it. Several characteristics of the faith of our father Abraham are worthy of [a selah] pause and our consideration. First, Abraham's faith was obedient and produced works. He called his household together, packed, and departed from his home as soon as he was able. Secondly, as was Noah before him, Abraham was prompt, and responded without handwringing or hesitation to the heavenly directive. There is no record of reluctance or complaint as the flock-master put YHVH's order into operation. Thirdly, his faith demonstrated intelligence and good reasoning. He left behind a dangerous and idol-infested culture, trading it in for the Almighty's strength, provision, protection, fellowship, and love. That's wisdom! "Love not the world [system] neither the things that are in the world [do not become knit into it, and made one with the fallen world-system's values and moral fabric]" (1 John 2:15). Finally, Abraham's faith was persevering. Abraham was patient. He was delayed in Haran, but  was not diverted or distracted from his journey. Undaunted by the troubles of the road, he did not halt his forward progress until he entered Canaan.

Faith must be sustained--renewed each day through prayer, study, and worship--to carry a believer successfully to the end of his/her journey, and to the fulfillment of a promise. It is not the one who starts his heavenly journey who is recognized and blessed as an over-comer, but the one who completes the faith journey. We are not among those who grow weary and give up. We understand that the "weapons of our warfare" operate best in the fire! What does this say to believers who have started their journey of return to their Hebraic heritage--the kingdom (Hebraic; Israelite) and the power (Holy Spirit) and the glory (intimacy of His manifest presence) of YHVH? Do not be distracted, pressured, or persuaded from your heavenly call! Return all the way to where the Ruach HaKodsh is leading you. Our goals are a greater comprehension of Truth [more Light] and the fullness of the Holy Spirit [more intimacy with Messiah]. If we just keep going forward, He will see to it that we succeed in entering into those blessings. Abram passed into Canaan with Sarah, Lot, and their household entourage, and came to Shechem .

2. "The Lord appeared to Abraham and said, to your descendants I will give this land. So he built an altar there to the Lord..." (B'resheet 12:7).

This is the first recorded instance of a theophany (pre-incarnate manifestation of the eternal Son, Yeshua) in the Torah, although Acts 7:2 indicates such a manifestation occurred in Ur of the Chaldees. Divine appearances to Abraham are suggested by B'resheet 18:2,17,33; to Hagar: 16:7-14; 21:17-18; and to Jacob/Israel: 31:11-13; 32:24-30. Abraham built an altar to sanctify the site, commemorate the visitation, and honor his Elohim, El Shaddai.

Note: the building of an altar or a religious structure in ancient times was a form of taking possession of a land. The message of the custom remains the same today. It is a statement of dominance. The Al-Aqsa Mosque (Dome of the Rock) sits on the Temple Mount, the site of Solomon's Temple, and has a profile that was designed by the Moslems to dominate the skyline of Jerusalem. When Rome destroyed Israel's Temple, they erected their own religious temple on the site. In the 6th century that temple was replaced by a church. After the Arabs conquered Jerusalem in 638 C.E. the church was converted into Al-Aqsa Mosque. Following the 1948 war the Dome of the Rock was restored and thoroughly renovated by Jordan, Egypt, and Saudi Arabia. Now the Temple Mount is under Islamic authority and administration. With the enduring presence of the Al-Aqsa Mosque to encourage them, the Arab world now openly lays claim to the Temple mount, and even all Jerusalem and the land of Israel! However, this presumption will last only for a season. It will not endure. "...to Me every knee will bow, every tongues will swear allegiance...all who are angry at Him will be put to shame. In the Lord all the offspring of Israel will be justified and will glory" (Isa. 45:23-24).] In the Torah we do not read of the patriarchs building permanent houses for themselves, but we do see them building altars in the land. The land belongs to YHVH and He has given it for a home to His chosen people.

After building the altar, a famine caused Abraham and his family to go to Egypt. Fearing Elohim, Pharaoh treated Abraham very well, and he ended up leaving Egypt even wealthier than when he had entered, with greatly increased herds, flocks, and goods.

Verses 10 through 20 describe Abraham’s trek into Egypt. When the patriarch arrived in Canaan he discovered dry fields and a pagan population, not the stuff of his dreams. Yet it is common for people called by YHVH, Who “having provided something better for them,” to first encounter undesirable circumstances when they start their journey. Man’s ideals and expectations need to be dashed sometimes in order to perceive the elevated, loftier, better things Elohm has for them. Abraham’s sojourn in Egypt is a story of his reliance of self and decline in faith. He placed his family in a position of danger as he ventured forth on crooked pathways and deception, a worldly policy. In reading the account it seems Abraham was more concerned over his own safety than his wife’s chastity. Indeed, she was eventually brought into the royal chambers of the pharaoh and YHVH had to intervene to rescue Abraham from his foolishness. The narrative is a testimony to Elohim’s faithfulness and protection. He went down into Egypt with His servant and his family, protected them, delivered and even prospered the entire house. We are reminded that good people sometimes fall into sin and carnality, but where sin abounds, the grace of Elohim abounds much more (Rom. 5:20). Abraham’s conscience, we are sure, convicted him but there was trouble awaiting him nonetheless. His faith would be perfected in the trials that would come.

Abraham and Israel (the nation) have similar histories. Both (a) went to Egypt because of a famine, (b) found Egypt to be a house of bondage in one sense or other, (c) were protected by YHVH as the pharaoh in each case was subjected to divine interventions, (d) Abraham and Israel went forth from Egypt with increase and spoil, and (e) upon their deliverance, went forward to Canaan. Learn: The Holy Land can suffer famine. Faithful saints have defects. Believers make mistakes from which He will provide help for recovery, and more.

3. "So Abram went up from Egypt to the Negev...and Lot with him" (B'resheet 13:1).

Lot [in Hebrew: hidden, covered], Abraham's nephew, was the son of Haran, Abraham's brother. He and his household went with Abraham, Sarah, and their family, from Ur of the Chaldees into Canaan. Abraham was affectionate towards Lot. But when they could no longer dwell together in the same region of Canaan--because of their enlarged flocks, mingling animals, and quarreling shepherds--Abraham gave Lot the first choice of land to which his family could relocate and expand.

Lot looked at the well-watered lowland country [called El Ghor], the beautiful and fertile plain of the Jordan, and without great thoughtfulness chose it for his new home. Abraham was left with the hill country. On one hand, Lot's choice seemed a smart one. The land was lovely, had rich soil, was well irrigated, and promised to be very productive. But, on the other hand, there were serious drawbacks to his choice. First, bad neighbors abounded in the region. The Jordanic Pentapolis was filled with heathens and moral derelicts of the worst stripe. While it is not possible to escape contact  with corrupt people/society entirely, it is still wise for the righteous to keep as far off from wickedness as possible, especially of the type that infected Sodom (Rom. 1:18-24; 3:10-18; 6:23; 12:2; 1 Cor. 5:1, 6:17). Socializing, mingling, and inter-marrying between the godly and the ungodly had contributed to the ruin of the antediluvian world. This suggests a simple but very important principle to spiritual success--we are to flee temptation, not flirt with it. Secondly, there was present in and around Sodom a thick cloak of oppression, a spiritual ambiance of wickedness, a smog-like haze of evil spirits that, as an unseen cloud of infected biting flies, afflicted the residents and contaminated the city. By living near Sodom, Lot should have realized that his pious, good nature would gradually deteriorate under the corrosive weight of the irresistible, contagious wickedness infecting his neighbors. "He that walketh with wise men shall be wise; but the companion of fools shall be [end up] destroyed" (Prov. 13:20). Finally, the likelihood of retaining family and happiness was small, while the potential for bitter sorrow was great. Lot, who was accustomed to being protected by stronger relatives, would not be a strong or protective father. We all know the unhappy but predictable outcome of Lot's ill-considered choice.

Lot did not prayerfully calculate the moral hazards of his decision. Though he was commendable in some ways, his choice of land was based on covetousness and selfishness. With this in mind, New Covenant Israelites can certainly appreciate why Yeshua said, "Judge not according to appearance..." (John 7:24). Why not? Because, like they say, "all that glitters is not gold." We all face choices and sometimes must make difficult decisions. Hence, He offers us His eternal counsel for steering our courses. In everything, "... seek first the kingdom of God and His righteousness; and all these things [you need and want] will be added unto you [according to His time and wisdom, for your ultimate welfare and even the good of others]" (Mt. 6:33).

In verses 14 through 18 we see YHVH’s compensation. Abraham was generous toward Lot (verses 9-11), and afterwards YHVH spoke to the patriarch in a personal, gracious, magnanimous manner. In place of the Jordan plain, he received all Canaan as a perpetual possession. The Almighty promised Abraham seed, confirming that he would have descendants, multitudes of them. Those who make sacrifices for the Most High and His purposes never come away as losers, only winners. Our Elohim is the ever-present Spectator of all the deeds of man, and takes

note of those that are noble. Self-sacrifice is a kingdom virtue. “He who would save his life must lose it.”

4. “And it came to pass in the days of Amraphel king of Shinar…Arioch…Chedorlaomor…and Tidal…that these made war with Bera, king of Sodom…Birsha king of Gommorah…” (see B’resheit 14:1-13).

This episode begins around the eighty-fourth year of Abraham’s life, after Lot had become--not just a resident of the Jordan plain--but a citizen of Sodom. Two forces of allied kings went to war. We believe war is justifiable at times, but victory may not always favor the best man-made causes. War can be the divine instrument of judgment and chastisement. YHVH Sabaoth, the Elohim of Hosts, however, will give favor and victory to whom He chooses. Nevertheless, with war there are always concurrent, collateral, and disastrous results where the innocent and uninvolved suffer along with the guilty and the combatants. Such happened with the family of Lot. He was at heart a righteous man, but he made an egregious blunder in moving into Sodom. He did not think in terms of one day being chastised, but sin and self-justification tend to dull the conscience and obscure moral vision. Compromise is an enemy. He had lived within the Jordan plain until the war took away his flocks and herds and left his barns empty. He and his family moved into Sodom but were taken captive by the invading army and remained captives until Abraham and his trained militia rescued him. Upon his return to Jordan, he chose to move back in and find comfort and support in immoral Sodom, and hence subjected himself to their coming divine recompense. The city’s invasion did produce repentance, or alert them to a more severe judgment to come. YHVH proved Himself merciful to Lot on several occasions but the grace was not efficacious [not producing the desired result], as we know.

"When Abram heard that his relative had been taken captive, he led out his trained men...and went in pursuit as far as Dan..." (B'resheet 14:14).

Abraham had three-hundred and eighteen male servants who he trained in the knowledge of the One True Elohim--El-Elyon to him--and these he also equipped for conflict. He marched against the army that had kidnapped his family. By the grace of the Almighty, he succeeded in retrieving his nephew from Chedorlaomer's invading forces that had descended upon the Jordan valley, Sodom and other towns. Abraham demonstrated the generosity, compassion, and kindness of his character in his recovery of the short-sighted family member. A less noble person would not have extended himself in such a way. Sadly, after Lot had been rescued from the first judgment on Sodom, he returned to the carnal life of the wicked city and had to be rescued again! After the destruction of Sodom, it was all downhill for the once favored relative of the patriarch. In his last estate we find him in a cave, drinking warm wine, and beguiled into cohabiting with his daughters. The offspring of the unholy liaisons were Moab and Ben-ammi [Ammon], whose descendants eventually became enemies of Moses and Israel, and resisted their entry into the Promised Land.

5. "And Melchizedek king of Salem brought out bread and wine; now he was a priest of El-Elyon [God Most High]. He blessed him and said, Blessed be Abram..." (B'resheet 14:18-19).

We believe Melchizedek was not a supernatural being, an angel, the Holy Spirit, or pre-incarnate Messiah Yeshua. Sages affirm that he was Shem (but not some other early patriarch). But, he may have been a Canaanite of Shemite genealogy. In any case, he was a prince from Salem (which became Jerusalem) and functioned both as a king/monarch and a priest. It is apparent that Melchizedek was representing the primitive worship of the same God that Abraham, who was more advanced in his knowledge and faith, had sought. Both men, when referring the One True God, used the same name for Him, El-Elyon. Melchizedek was regarded as king of Salem, and was accepted as a king who exemplified the qualities of righteousness and of peace (Heb. 7:2). He reigned over the very site on which the Temple would eventually reside. We judge that he was a meek and holy man, a person of excellence who was qualified to be a governor and a minister, a king and a priest of the Most High. In these ways he is a type of Messiah, our eternal King and High Priest (Heb. 7:4-28). Still, he remains a somewhat mysterious person. He is of unknown parentage, unrecorded genealogy, and unspecified background. He emerges very suddenly from historical obscurity onto the pages of Scripture, yet in divine timing. Melchizedek was a refreshment to the victorious but wearied patriarch. The priestly benediction that he spoke over Abraham was invested with the authority and power of the Spirit of Elohim, and the praise Abraham gave Elohim in return for victory was genuine and heartfelt. Thus, Abraham honored the King of Salem--in front of the king of Sodom and his people, the many others who were there, and his household--with a tenth of the spoils of the battle. It was an act of worship as well as an acknowledgment of Melchizedek's position as minister of the Most High, El-Elyon.

6. "After these things the word of the Lord came unto Abram in a vision, saying, fear not, Abram: I am thy shield, and thy exceeding great reward” (B’resheit 15:1).

After paying tithes to Melchizedek, Elohim spoke to Abraham again. YHBH's faithful servants will always have His favor, His ear, the approval of godly people, and the blessing of heaven upon them. We believe, in this case, the word Lord in the KJV is translated YHVH-Debar, a designation of the pre-incarnate Logos. It is used often in the chapter. It denotes that “YHVH manifested Himself by speech to His servant.” The Almighty sought to comfort His servant since he had just been through frightful circumstances, some of which would cause worry and stress.

“Abram said, O Lord God, what will you give me, since I am childless, and the heir of my house is Eliezer...this man will not be your heir, but one who will come forth from your own body...he believed in the Lord; and He reckoned it to him as righteousness" (B'resheet 15:2-6).

This chapter contains a dialogue between the Almighty and His servant, Abraham. He may have been sitting under the stars on a clear evening contemplating his future, perhaps disappointed with the barrenness of Sarah, and a bit forlorn. Feeling his advancing age, Abraham probably wondered if he would have an heir. Then, suddenly and unexpectedly, "...the word of the Lord came unto Abram in a vision, saying, Fear not..." The warrior's countenance was immediately lifted by his Creator's words. The Almighty declared to Abraham that He was, is, and always will be his all-sufficient, always present Shield, his impregnable Fortress. Elohim also informed Abraham that He Himself would be his great recompense, that His divine friendship and favor would more than amply compensate for Abraham's disappointments and sacrifices. Then, knowing His servant's thoughts, El Elyon [The Mighty One] promised Abraham that an heir would come forth from his own loins. But the over-riding message was not lost on the sojourner: Do not seek satisfaction, fulfillment, or happiness in earthly things, but rather in the Almighty Himself who provides them and who makes promises He fulfills.

To enlarge Abraham's vision [and give a hint of a future name change], Elohim "brought him forth abroad" and had him gaze intently into heaven, into the clear starry sky. We can surmise that YHVH opened his eyes and granted him miraculous, supernatural vision, enabling him to gaze on the many stars in their far-flung systems, and behold their incredible size, color, splendor, power, and radiance, by the thousands and thousands. It is likely that the patriarch was overwhelmed by the stupendous vision of the destiny of his seed. When the intended, divine impression had been indelibly emblazoned upon his soul, YHVH said to him, "So shall your seed be."  Whether or not he fell over under divine power upon hearing the enormous promise, we do not know. But we do know that Abraham believed Elohim, "...and He reckoned it to him as righteousness." He returned to his tent as a new man, filled with holy awe, excited about the future, and motivated with a divinely confirmed hope and strengthened faith. He had been rejuvenated by the Word of YHVH's mouth. He retired for the night, and rested with great satisfaction knowing that, despite whatever might transpire in history, his descendants would nevertheless not only become as numerous as the stars, but also as enduring and as bright.

Abraham came to a place in his sojourning where the object of His faith was the unadulterated, unadorned Word of God, the promise of the seed, and he was therefore accepted as justified. The basis of his justification before the Almighty was solely his belief in the holy promise. Biblical faith is borne of the Spirit, and is a living assurance, a confidence, an inner knowing that produces obedience, expectation, and good works. Saving faith takes on a supernatural  quality when YHVH quickens a divine promise, gives a revelation, and illuminates a rhema word to a person's heart. Some of the most needed words we will ever receive, words that will galvanize us to faith and action, will come directly and personally from Him. Pray, read the Scriptures, and expect them.

God promised the land of Canaan to Abraham and confirms the promise with th

e Covenant Between the Parts with Abraham. The holy Land is promised to him as an eternal heritage.

7. "O Lord God, how may I know that I will possess it? So He said to him, Bring Me a three year old heifer..." (B'resheet 15:8-13).

YHVH sealed the Covenant Between the Parts with Abraham as a visible and audible pledge of the fulfillment of the promise. Clean [kosher] animals were sacrificed, and a smoking furnace and burning lamp were in the midst, as emblems of the presence of YHVH. [Compare Abraham's covenant with the smoke and the fire on Sinai with Moses, and with the pillar of fire and smoke (cloud) in the wilderness.] "On that day the Lord made a covenant with Abram, saying, To your descendants I have given this land..." (v. 18). This covenant with Abraham is everlasting, and established His descendants, the seed of the promise, as heirs to the promised land forever.

“And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between the pieces” (B’resheit 15:17-18).

YHVH cut a covenant with Abraham. The great blessing of the covenant was the wonderful heritage—the land of Canaan, a better country for himself and his descendants. The covenant was a visible pledge for the fulfillment of the splendid promise. The covenant’s symbols include the sacrificed animals as propitiatory offerings. They were the types of animals that would later be legislated for sacrifice at Sinai. There were also the smoking furnace and the burning lamp. They are compared to the smoke and fire on the Mount and the pillar of fire and cloud in the wilderness. The furnace and lamp were emblems of the presence of YHVH and point to the characteristics of divine justice and mercy. Thus, by way of visuals, spiritual vision, and audible words, Abraham was instructed concerning his justification, that it was not based on personal merit or faith in a living Deity, but upon faith in the promise and in the divinely appointed sacrifice which YHVH had deigned to accept for propitiation of human sin. “And he believed in YHVH; and He counted it to him for righteousness.” The patriarch was shown that the security/reliability of Elohim fulfilling His covenant promises was based upon the everlasting covenant. The holy voice informed him that his descendants would be servants in a foreign land, ultimately they would inherit Canaan, and he himself would go to heavenly Canaan at a good, old age.

8. "Now Sarai, Abram's wife had borne him no children, and she had an Egyptian maid whose name was Hagar" (B'resheet 16:1).

Sarah remained barren. Although it had been hinted/intimated (B'resheet 15:4) that she would be the mother of Abram's child, she evidently grew impatient, wobbled in faith, and finally urged Abraham to take Hagar [the Egyptian handmaiden of Sarah] and cohabit with her. Sarah planned to raise the resulting child as her own. Though unjustified, this was a prevalent practice of that time. We observe though that the faith of neither Abraham or Sarah was perfected, but was being developed over time. Abram listened to Sarah and walked open-eyed into a second marriage. If he had paused and thought the liasson  through, he would have perceived that the plan was not the counsel of YHVH. The results were sorrowful. Conniving, self-excusing Sarah became humiliated, acquiescing Abram garnered his own assorted miseries, and insubordinate, proud Hagar was oppressed and eventually sent away (with her son, Ishmael, by Abraham) thirteen years later, after Isaac was born. Eventually she was found by the angel of YHVH in the wilderness, a good distance from Abraham’s tent, on her way back to Shur, Egypt’s worldly, idolatrous city.

We learn from this that every saint, no matter how exalted, is subject to temptations which can come forth from the most unexpected places. Further, that trying to anticipate (guess) the blueprint of Divine will, and help out the Almighty's process with our own concocted schemes, often opens the door to what becomes thorns in our sides. Finally, no one can hide from the Almighty whose angels can be sent to any region, however remote, to retrieve a wandering one. The fountain of water by which Hagar was found speaks of the wells of Baca, spiritual refreshment that is always available to those who need spiritual consolation. Such are the disciples of Yeshua expected to be in this hour. Read Psalm 84:5-7.

Thirteen years later God appeared to his servant again, changed Abram's name to Abraham ("father of multitudes"), confirmed the promise of a child, and commanded him to circumcise every male of his house. He also changed Sarai's name to Sarah, ("princess"). They were both told Sarah would bear a son who would be called Isaac, a name that means "will laugh," and that His covenant would be established with him. Sarah was also told she would become a mother of nations. YHVH also promised to bless Ishmael and multiply him exceedingly.

9. "When Abram was ninety-nine years old, the Lord appeared to Abram and said, I am God Almighty [El Shaddai]; Walk before Me and  be blameless..." (B'resheet 17:1).

The covenant (of B'resheet 15:7-21) was renewed. Abraham was ninety-nine. Ishmael was thirteen. "El Shaddai," the eternal Being who blesses abundantly, was the Author. Abraham was responsible to "walk before Me and be thou perfect." He was to pursue holiness and trust in the Word of Elohim. He was promised a seed, Isaac, land, and abundant blessing. The signs of the covenant would be the changed names of the principles, and circumcision. The name changes—Abram to Abraham [father of many nations] and Sarai to Sarah [mother of nations]—signified the elevation of their spiritual status and the character of their destiny as kingdom representatives, and defined his and her relationship to natural and spiritual descendants. Circumcision was a sign that the seed was not to be merely a child of the flesh, but one of the promise; not a statistical offspring of nature, but the chosen gift of grace. It served as a shadow of the perfect, sinless humanity of Messiah Yeshua suggesting the holy, undefiled character of his seed. It was thus a physical declaration of personal consecration. Thus, YHVH's covenant was being confirmed not with Abraham the Chaldean chieftain, but with Abraham the believer who had spent the last twenty four years learning in Elohim's school of faith-- line by line and precept by precept; a little additional clarity here, and little more illumination there; a little extra clearness of definition here, some extended revelation there, and so on (Isaiah 28:10). We follow that same basic, step-by-step pattern of growth in grace as did the patriarchs of old. That is why it is said so often that faith works by patience. Sanctification is a life-long process.

Verses 15 through 27 describe the completion of the covenant. Sarah is admitted with a new name, promise of great blessing, and a son of whom she would be the mother. And Abraham rejoiced. Ishmael was excluded from the spiritual covenant line but was blessed with temporal blessings. And Abraham observed and ministered the rite of circumcision. His obedience was prompt, without complaint, and thorough.

Haftorah

This week's Haftorah features Abraham. It tells of God taking him "from the ends of the earth" to go to Canaan, where YHVH gave him a great victory over four kings. In the passage, the prophet Isaiah extols YHVH's greatness in the life of the patriarch, and thereby comforts Judah, and also warns the idolatrous nations of sin's consequences. He tells the nations that, despite the greatness of Abraham, his victories and blessedness, the idol-worshiping witnesses to his life did not repent and abandon their evil ways, as they should have; "...the craftsman [idol maker] strengthened the smith, the one who smoothes [perfects, polishes the idol] with the hammer..."

1. "Why do you say, O Jacob...My way is hidden from the Lord, and the justice due me escapes the notice of my God?" (Isa. 40:27). Israel complained that Elohim was ignoring their circumstances, and that their efforts of righteousness were going unrewarded.

2. "Do not fear, for I am with you...I will strengthen you, surely I will help you...uphold you with my righteous right hand" (Isa. 41:10). Through the words of the prophet, Judah (and the House of Israel to the north) was promised divine help, strength, and victory over all enemies.  "But you will rejoice in YHVH, You will glory in the Holy One of Israel" (Isa. 41:16). They are told good days will return. There is a celebration following every trial and journey, long or short, for all those who trust and wait upon Him. If you are in a place of trial, continue to walk before Him and be blameless. A celebration awaits you!

1. "But My covenant I will establish with Isaac, whom Sarah will bear to you at this season next year" (B'resheet 17:21).

Isaac, the only son of Abraham and Sarah, is a type of Yeshua, "the only Begotten from the Father" (John 1:14). Because He loved the world, Elohim gave "His only begotten Son..." (John 3:16). Isaac was an intimation/hint that the promised seed [representing the promise of YHVH (Gen. 3:15)] would be like Sarah's--supernatural in origin, the son of a princess, offered up by his father, but of a greater glory: "God with us." What is more, later in life Abraham sent His servant to his people to fetch a bride for his son, Isaac. Likewise, today the Father has sent the Spirit to call out a warrior-bride from His people--a bride of fiery love and deeds of dunamis power who seizes with zeal and force the kingdom of God as a precious prize; a bride with violent zeal for His Law, His ways, and the fullness of His Spirit; a bride from Israel and the nations who receives more by loving more--for His Son, Yeshua. That would be us!

2. "Now all this took place to fulfill what was spoken by the Lord through the prophet: 'Behold, the virgin shall be with child and shall bear a son, and they shall call His name Immanuel,' which translated means, 'God with us' " (Matt. 1:22-23).

Isaiah spoke the name, Immanuel, centuries before the birth of Yeshua, and thereby declared with force the divine dignity of the Messiah, the eternal Being. Matthew referenced the Old Covenant verse for his readers. The name is given in relation to the prophecy that a young virgin would conceive and give birth to a child, a son supernaturally born of a princess of the line of King David. This One would be "God with man."  Yeshua fulfilled the written Word. The incarnation is a literal fact supported by much evidence. Yeshua was Elohim in the flesh who brought the divine, eternal Presence into the world. He came to fulfill one supreme task, to execute an incomparable work: to accomplish the redemption of man. "God with man" alone was found able and willing to stand up to the crisis, fulfill the Law, to endure the suffering, and to make atonement. Immanuel, "God with us," means Yeshua our Bridegroom, to Whom we are betrothed, will be with us forever. But there are other names by which the Son is also known. The prophet Isaiah said, "His name shall be called Wonderful Counselor, The Mighty God, the Everlasting Father, the Prince of Peace" (Isa. 9:6). Jeremiah referred to the coming Messiah as , "YHVH-Tsidkenu [YHVH "our righteousness"] (Jer. 23:5-6; 33:15-16). In Luke He is called, "the Son of the Highest" (1:32) and the "Prophet of the Highest" (1:76). These designations are titles for Yeshua by which He is not necessarily called, but are descriptive of who He is to man.

The Holy Spirit  "But you will receive power..." (Acts 1:8).

Spiritual empowerment, which was commenced on Pentecost in Jerusalem so many centuries ago, has been made available to all followers of Yeshua HaMashiach. He anoints, purifies, and refines those who receive His Word and are yielded to Him. From Acts to Revelation the disciples of Yeshua ministered in the power of the Spirit. The baptism/immersion in the Spirit fills receiving Believers with the presence, power, inspiration and ability of Yeshua in this hour just as the heaven-sent encounter did with the early apostolic saints (Acts 1:8; 2:1-4, 42-47; 4:31; etc.).

1. "Now the Lord said to Abraham, Go forth...So Abram went forth..." (B'resheet 12:1).

Elohim speaks to (communicates with) common people like you and me. He can do this audibly, but often it is by His Spirit speaking into our spirits, revealing His Mind to our minds, and conveying His Heart to our hearts. Again, His word/voice comes to us in varying forms, such as dreams, visions, thoughts, ideas, prophecy, and from quickening the Scriptures (rhema). His word can be confirmed by two or three witnesses, holy counsel, a word of wisdom, discerning of spirits, and even circumstances. Our New Covenant duty is to watch, listen, and be is a state of expectation. He knows exactly what we need to hear and will speak an affectionate, uplifting, encouraging word in every season. He will come to you and me (He wants fellowship) with comforting words, as He did with Abraham, in every season of his life, and (a) impart new vision, (b) give fresh hope, (c) inspire faith, (d) bestow important instructions, (e) impart understanding and wisdom,  (f) bring encouragement, or (g) give a prophetic word of exhortation for us to convey to another person. He says, "I will guide you in the way of wisdom and lead you in straight paths" (Prov. 4:11). We need to just pay attention.

Believers must pass through spiritual stages, or phases, in developing knowledge and gaining experience with the Holy Spirit. Our faith journey is an upward progression of experience in Spirit and Truth toward greater "oneness" with Master Yeshua. The Feasts of Israel and the Tabernacle/Temple reveal to us the general stages of our journey into sanctification and the  supernatural, divine transformation of our souls. This wonder takes place as we advance from the kingdom of darkness into (1) His Kingdom of Light. This is salvation. This is pictured by the Outer Court/Passover. Then, (2) we progress in wisdom of His Torah and His Spirit's presence and power. This is the Holy Place/Pentecost. Finally (3), we go forward to His Glory, transfiguration, and oneness with His Presence. This is represented the Holy of Holies/Sukkot. The point is this: We should want all the blessings of the kingdom, power, and glory of Elohim  that are possible for us to obtain this side of heaven.  Yeshua has already purchased redemption blessings for His people and has also shown us the pathway to them. But let everyone be assured, such a quest for revelation from His Word, vision of His glory, intimate knowledge of His manifest presence, and transfiguration of soul, requires the divine working of obedience, true holiness, perseverance, service (yes, steadfast service) and faith.

We have listed nine basic, very fundamental "steps to glory" (so to speak) for growing in the knowledge and experience of the Holy Spirit. Four will be discussed in this parsha, Lech Lecha, and the remaining five will be presented next week in parsha VaYera ("And He prepared").

A. Our first phase of experience with the Almighty is our salvation. When we place faith in Yeshua and are converted, we are "born of the Spirit" and enter into His kingdom. Our spirits are regenerated/recreated by the power of YHVH through the Holy Spirit Who comes to dwell within us (John 3:3-8; Eph. 2:8-22; Titus 3:5; 1 John 3:9). Water baptism by immersion should follow true conversion. The believer experiences spiritual life for the first time. Old things pass. Reality takes on a discernible spiritual dimension (2 Cor. 5:17).

B. Subsequent to the New Birth, we begin living a sanctified life, and should be "filled with the Spirit" daily (1 Cor. 3:16; 6:19). [Note:The Spirit of Elohim  now resides within and empowers the believer's divinely regenerated spirit, in contrast to the "...prince of the power of the air, of the spirit that is now working in the sons of disobedience" (Eph. 2:2).] The Spirit will "fill" [provide a full compliment; satisfy] everyone according to (1) the extent of their desire for Him, (2) their compliance/obedience to the light/truth already received, (3) the degree of their yielding to His leading. This is of particular importance. Acts 4:8,31; 9:17; Eph. 5:18, 3:19).

C. Next (usually) there is the very important experience of the Baptism in the Holy Spirit, which is accompanied by the evidence of speaking with other tongues (Mt. 3:11; Acts 1:8; 2:1-4; 10:46; 19:6; 1 Cor. 12:10-30; 14:5-39). The baptism in the Holy Spirit is an immersion resulting in the complete filling and over-flowing of the believer/recipient in the presence and power of the Spirit. Speaking in tongues (one's personal, supernatural prayer language) is an integral part of the blessing. Speaking in tongues has proven to be the initial consequence of this dynamic Pentecostal-Messianic experience and Israelite heritage. A heightened sense of Elohim's presence, increased fervor in praise and worship, inspiration for sanctification, and bolder witness also accompany the blessing.

The Baptism in the Holy Spirit brings to us the grace to speak in tongues, which is the language of the Spirit. The fact that the Spirit uses the unruly, untamable human tongue to speak praises and utterances to the Almighty, while under the influence of the Spirit of Yeshua, is a sign of His strength and the recipients submission and yielding. Any attempt to ridicule or downplay this holy gift is grievous, detracts from the significance of the event, and actually hinders many people from receiving the completeness of the baptism in the Spirit. Removing "tongues" from this baptism leaves believers with an incomplete experience and a "form of godliness but denying its power" (2 Tim. 3:5). Only Spirit-power produces godliness. Every believer must not only be filled, but must overflow in the Spirit. Tongues is the outward evidence that bears witness an inner overflow has occurred! The baptism in the Spirit is the doorway to operating in the gifts of the Spirit. Congregations that embrace the Holy Spirit, promote tongues, and are allowed to function in His ministry--while, of course, maintaining a high standard of holiness and reverence for the Word of Truth--simply have more divine power, sensitivity, and authority resident and working in their ministries than do others. 1. Trust in Yeshua. 2. Desire to be immersed in the Spirit. 3. Pray and ask. 4. Expect and receive. 5. Go forth in bold witness. [Lk. 11:13; Acts 1:4-5; 2:1-4; 4:31; and more.]

D. Apostle Paul boldly stated, "I speak in tongues more than ye all" (1 Cor. 14:18). This remark takes us to our next step. Once a believer has experienced using their personal  prayer language [we are not talking about the gift of tongues spoken of in 1 Cor. 12:10], he/she would do well by releasing their prayer language and pray in tongues on a regular, daily basis. There are many benefits associated with this holy practice, such as building up one's faith, developing sensitivity to His voice, enjoying communion with His presence, and more. The benefits of speaking/praying/singing in tongues daily, in prayer and in worship, will be covered more completely later in the year.

Next week we will complete our list of "steps to glory" by presenting numbers five through nine.

Glory Note # 3: We have several thoughts to share concerning our quest and our heritage, the Glory of YHVH: A. His Glory is reflected. "The heavens declare the glory of God" (Ps. 19:1). With regards to Elohim, His Glory is the display, or exhibition, of His Divine attributes, characteristics, and perfections that are seen/found throughout creation. The glory of His goodness is His power that brings forth that which blesses mankind, and extends mercy to him. B. His Glory is visible.  "...and His face shone like the sun, and His garments became white as light..." (Mt. 17:2). His Glory is the radiant manifestation of His goodness and presence as Light, His glorious Shechinah. C. His Glory is tangible. "Moses was not able to enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle" (Ex. 40:35). Further, YHVH's Glory has substance, and is tangible. Glory in Hebrew is Kabod, meaning "heavy," or having substance, as evidenced in the episode with Moses. [His glory is laden with, filled with and full of, His goodness, such as the weighty gifts of healing and miracles, loaded with full provision, and wisdom, also revelation, power, and much more.] We see this effulgence also in Luke 2:9: "...the glory of the Lord shone around them; and they were all frightened." D. His Glory is given. "The glory which You have given Me I have given to them, that they may be one, just as We are one" (John 17:22). His Glory can also be seen working in regenerated believers who follow Yeshua and demonstrate His righteousness, good works, and bear the fruit of the Spirit. E. His Glory is our destiny. "...that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God"  (Rom. 8:21). Followers of Yeshua are destined for the unadulterated fullness His Glory. F. His Glory is our desire. "Then Moses said, I pray you, show me your glory [the visible, radiant  manifestation of your goodness]" (Ex. 33:18). It is praiseworthy that all creation declares His Glory, but we want to experience His tangible Presence in and on us, and see His manifest Glory, not reflected, but personally and directly! G. His Glory is accessible. "I Myself will make all My goodness pass before you, and will proclaim the name of the Lord before you" (Ex. 33:19).

"Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom [liberty]!" (1 Cor.3:17). We want to experience His Glory, the manifest Presence of YHVH, directly, because the more we do, the more we are supernaturally transformed into His likeness. Experience is a valid and powerful teacher. His glory is His goodness. His glory is also His power. As we experience His tangible, manifest, weighty glory, something wonderful happens within us, and from that point onward we always want more of Him. By His glory He imparts a lasting revelation of His love and goodness, and thus takes us to a new, higher level in worship. Then we find ourselves making changes in our lives by removing sin and carnality so we can more readily appropriate His manifest fellowship and enjoy His Presence [which likely would pre-empts programs] more, again and again. In spite of this, we [believers] "... are told, and even sometimes taught from the pulpit, that we should not seek experience--that we should not be experience oriented--but we cannot be alive without it [experience]. Every single thing we do in life is an experience, from combing our hair to reading a book. To live is to experience. Salvation and the New Birth are experiences! Yes, life is comprised of experiences. It cannot be otherwise. So why do some believers say, 'Don't seek experience' when it comes to relationship with God? Why? Because we have bought into a lie. It is a lie started by [powers of darkness]...and perpetuated by the religious spirit [prevalent in organized religion]..." [Power of His Presence, Packer, p.22] Remember, the religious spirit is a subtle, pervading influence that affects the body of Messiah in several pernicious ways. The religious spirit [spiritual force; power of darkness] tries to: restrict the spiritual growth of believers, hold them into a particular mode of relating to God, stifle our interest in hearing the voice of the Spirit, smother the freedom and spontaneity of the Spirit, limit or remove the active power and ministry of the Spirit from all activities, replace His anointing with dependence upon performance in worship, keep us preoccupied with external forms, and  hold us back from life-changing encounters with the Living Elohim of Israel.

"And the Word became flesh and dwelt among us, and we saw His glory, glory as of the only begotten [unique, not created, eternal, from the bosom of Elohim] from the Father, full of grace [divine, supernatural goodness, enabling power] and truth [intellectual and experiential ]" (John 1:14). It is interesting that, when opening his Gospel, John spoke first of Yeshua's glory which was displayed before him and others who followed the Messiah. His time with the Master tells us that the closer we walk with Him, the closer/deeper we will be in His glory

Hunger for Him daily. Seek His strongest presence and be blessed. Pray for a visitation that engages in a powerful way your entire being; your spirit, soul, and body-all five sense. We are the clay vessels and channels of His glory today, by the Spirit. His Torah and His Glory are our blessed heritage, and He wants us growing in the knowledge of them both.

Parsha Summary:

1. "Now Abram was seventy-five years old when he departed from Haran" (B'resheet 12:4).

Abram was told by YHVH to leave his comfortable, familiar home and proceed, under the Almighty's care and leading, to an unnamed land. There, he would become a great nation--numerically, spiritually, and influentially--and bless the earth. The land to which Abraham was going would provide ample space for him, and be a better place for his family than populated, idol-infested Mesopotamia. [Note: Sometimes a fresh start requires moving to a new locality, away from the old haunts, habits and temptations, to assure success.] Nevertheless, faith, complete trust in YHVH, and patience, would  be absolutely required of Abraham. The patriarch's faith would  be refined, tested, and strengthened under trials and stress so that the promises of the Most High concerning Abraham's descendants could become fully established.

Abraham and faith have come to be synonymous. He was seventy-five he discerned the word of the One True Elohim--"Go forth, yourself"-- and we have seen how he was quick to respond. Abraham's response, and  his life, teach New Covenant Israel that saving faith is not a dreamy, mental exercise, but is connected to conduct, and revealed by obedient deeds. Abraham prevailed by faith and patience, and the land to which he and Sarah went belongs to their seed today. Faith is strength. Faith perseveres. Faith is demonstrated and active when believers speak and act on the Word of Elohim.

Hear His Voice

“It is I [YHVH, the holy One] Who speaks in righteousness” (Isaiah 63:1).

ELohim speaks to us in a variety of ways.  He speaks by: the voice and gifts of the Spirit, through His Word, people, circumstances, dreams, visions, wisdom, divine intervention, the inner witness [the inner “knowing” in the heart, or spirit of man. This is often referred to as the “still small voice”]. He speaks into the conscience, the inborn sense of right and wrong, and through the raising and sustaining of sanctified desires that produce peace, joy, and holiness. “Delight yourself in the Lord, and He will give you the desires and secret petitions of your heart” (Ps. 37:4 Amp.). Carnal, worldly, devilish ideas and desires produce torment, uneasiness, and impatience. YHVH will impart and breathe upon the desires that are right for each one of His people. Let us remember also He still speaks by an audible voice which can come from within or without and can be heard in the ear. But however He chooses to speak, we can always be sure that He will never contradict His Torah, His written Word. He declares and guides in righteousness. What He says is right. Our hope at TGS is for the readers and students to develop increased sensitivity to hearing the voice of the Spirit spoken directly into the inner man, in the Scriptures, or any in other way He may choose to quicken. Abba loves each of us with an everlasting love, and does have plans for our lives. These are the things about which He wants to talk to us. “I will listen [with expectancy] for what God the Lord will say, for He will speak peace to His people” (Ps. 85:8). Elohim’s voice brings internal peace, rest and faith.

You have read our commentary. Now, enter into Section 3 and read for yourself all the parsha Scriptures. We have encouraged you to listen for the voice, the instructions and guidance, of the Spirit. Expect to hear from Him. He is your Teacher.

Section 3: Personal Parsha Study

Torah and Glory School Method:  "...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 3 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 bless 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.

Trust in the Ruach HaKodesh to guide and teach you from His Word. In the week’s readings listed below, find common themes. Look for types of Messiah Yeshua. Listen for His Voice.

Scriptures and Questions: Now, read through the parsha while allowing the Spirit illuminate the Scriptures, and then answer the questions using your own words.

“Open my eyes that I may behold wonderful things from your law [instructions]” (Ps.119:18).

Genesis 12:1-17:27: YHVH's call Abraham [Abram]/ Abraham and Sarah depart/ Canaan/ Egypt/ Lot/ War with the kings/ Melchizedek/ Abraham promised a son/ Abraham and covenant/ Prophecy/ Hagar and Ishmael/ New names/ Circumcision and  covenant/ Son promised to Sarah also.

Isaiah 40:27-41:16: YHVH has unlimited power and resources from which His friend Abraham benefitted. He will also deliver and bless Israel.

Romans 4:1-25: Abraham believed and it counted as righteousness for him. Abraham was saved by faith in the promise of Elohim.

Study Questions: "...be ready always to give an answer..." (1 Peter 3:15).

1a. In your opinion, what is the main theme or teaching of each of the listed readings individually? Starting with the Torah: What is its title? What is the interpretation? What truth/idea does the interpretation of the title suggest? What is the Torah section's main truth, as you see it?

1b. What is the corresponding idea in the Haftorah?  In 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.

4. In what way was the glory of YHVH [manifestations of His goodness] revealed in the parsha lesson?

5. What does the parsha teach you about your Hebrew roots, your identity, your destiny, your duty?

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.

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 4: Prayer, Declaration, and Blessing

“And I will bless them that bless thee” (B’resheit 12:3).

Suggestion: Participate each week in the Bless the Land prayer, dedication, and singing exercise/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 most also help develop and enlarge your prophetic anointing and sensitivity to the Holy Spirit. Further, practicing ministry in this way will help prepare you (us) for singing and proclaiming Scriptures, Psalms, and Spirit-inspired Songs of the Lord from the hills of Israel over her valleys, fields, towns, and cities. Daniel, who daily faced Israel and Jerusalem 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 God" (Daniel 10).

Bless the Land: "On this wise shall ye bless the children of Israel, saying unto them [declaring the Word to/over them], the Lord bless thee...keep thee..." (Nu. 6:23). YHVH wanted to bless, keep, and shine His glory on His people. So He had his priests stand in His place and proclaim the blessings, which He, in turn, would perform for the believing recipients. Believers have a similar role today as did Aaron in the Wilderness. "But you are a ...royal priesthood..." (1 Pet. 2:9). When we take our place as a responsible priesthood and declare the written and prophetic word and will of God, even spontaneous prophetic songs, over His people, He will come up and fulfill/perform what has been declared. He still works in partnership with His set-apart priests. The anti-Messiah spirit in the world has tried to keep Yeshua's people ignorant of this powerful ministry, and prevent them from walking in the anointing and authority that comes from His Presence when the blessing ministry is functioning for His Body of Believers. However, the Spirit of Elohim is restoring this ministry in this hour. Therefore, "...bless, for to this you were called, that you may receive a blessing" (1 Pet. 3:9).

During the Genesis/B'resheet portion of this parsha cycle we will work with the listed Scriptures: "Behold, I have put words in your mouth. See, I have appointed you this day..." (Jeremiah 1:9). Speak His Word with power.

"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.

Participate in the blessing. Stand and stretch forth your hands toward Jerusalem, Israel, and over your nation in prayer, prophetic declaration, and blessing weekly after finishing each parsha.

1. Pray for Israel.

Continuing for this week: Isaiah 43:1-7 is the prayer passage. Become accustomed to it. Use the prophetic word as a pattern for prayer and proclamation.

2. Pray for Jerusalem.

Pray and declare: Isa. 40:1-8. Once this week, proclaim this passage over the Holy City.

3. Pray for America/Pray for your nation.

Our passage of reference remains: 2 Chron. 7:14. Memorize it. Use it for a prayer guide all through Genesis/B'resheet for Israel, America (or your nation). Pray for a spiritual awakening in the land.

4. Sing the Song of the Lord. Remember, beloved, your agenda this week is to meet with YHVH. Ask Him to reveal Himself to you, and experience Him loving you as you love and worship Him. We want our worship and praise times to be filled with His glory, and revelations of Yeshua, prophetic songs, and the things of His kingdom! Spend the time. Sing. Prophesy.

"Behold, the former have come to pass, now I declare new things; before they spring forth I proclaim them to you. Sing unto the Lord a new song..." (Isa. 42:9-10). In the passage Isaiah speaks of former prophecies as if they had been fulfilled. Israel had suffered in captivity, but the return and restoration of the people to their own land, which would be a new and amazing event in the history of the world, was being announced! A new song was therefore being summoned, a songs whose inspiration  was the visitation of His everlasting mercy, and whose justification/purpose would be to prophetically proclaim the "new things" that YHVH was declaring, and praise Him before the nations even before the prophetic word came to pass. Isaiah announced that the merciful Governor of the universe would again restore beloved little Israel, the covenant nation, and through it the nations of the earth would be blessed and rejoice.

The Song of the Lord [Prophetic Song] is a heavenly song, a musical utterance, coming into the earth in this hour of the prophesied restoration of all Israel, and it proclaims the good things of grace and mercy which are to come. [Good things are coming. Proclaim them now!] It carries the Presence of the Lord and is filled with His miraculous life and power, Thus, it is always fresh, always burden-breaking, liberating, faith--building,  and vision-extending. It is a gift of the Spirit. It can be recognized, received, and sung--now--on our nation, even as it will be in Zion. "...the Lamb was standing on Mount Zion, and with Him one hundred and forty-four thousand [tested and proven]...and they sang a new song before the throne..." (Rev. 14:1-3). Sing His new song, His heavenly anointed song now. Start by selecting a psalm. Sing it over Israel. As you hear His response, sense His inspiration/ impression/ first words, begin to sing directly under the unction of the Spirit. Yield to the Spirit and look for Yeshua to sing back to you. As the weeks pass you will grow in sensitivity and skill  in this beautiful ministry, and someday sing the Song of the Lord from the hills of Israel.

Section 5: Conclusion

1. "I am the Almighty; walk before Me and be thou perfect [sincere, honest, upright]" (17:1). The chief characteristic of Abraham's life was faith (Heb. 9:6-8). His faith was based upon the promises made to him (B'resheet 12:7; 13:16; 15:5) by the eternal "I Am," Who was able to fulfill His Word. Before triumph however, there was a fall, the result of impatience (Ps. 27:14; 31:13-14) and immature faith (Mt. 4:14;14:28-31). The blessing was delayed (Num. 14:33), although not forsaken, and thirteen years passed. Then the Word of the Almighty came. It took the dual form of a mild rebuke and a clear precept. "Walk before Me...be blameless [complete, having integrity]." To you and me this word says: "Return to your first faith. In so doing, be perfect, not partial." See: Prov. 3:5; Mt. 17:20.

The life of faith is one of reverence to Yeshua and His will, way, and Word. It means separation and distinction from the world. Abraham was a stranger in the land. A life of faith includes becoming a trust, a blessing for the sake of others. Such people are channels through which the blessing of the Almighty flow into the nations. Further, a life of faith produces a walk that will carry Believers into a future where the rewards for well-doing will be forth-coming in abundance.

Let the Holy One of Israel carry you forward in your pilgrimage on earth, with deliverances, victories, and blessings, just as He did with His friend, Abraham. Have faith. Elohim has just as much interest in you personally as He did in him.

2. "Then Abraham took Ishmael...and all the servants who were born in his house and all who were bought by his money...and circumcised the flesh of their foreskin in the very same day, as God had said to him" (B'resheet 17:23). Abraham and his entire household submitted to the divinely appointed rite. This obedience presents to all believers, those of us who are members of New Covenant Israel, the necessity of submitting to any discomfort and inconvenience that is required to follow Yeshua and participate the re-gathering of the lost sheep of Israel, and restoration and reconciliation of the whole house of Israel. While doing this, we need never despair. Our King will bring the fulfillment of all His promises. Go, you yourself, for your own good and that of others, further into His kingdom, power, and glory.

Your Assignment is to Seek Him: “Let me see your glory.” His glory is in you and me by His Spirit. Therefore, pray and believe for His Presence to rise up and envelope your soul, O seeker, and fill you with His goodness and a revelation of His heart. We are children of the Most High and He desires for each of us to experience intimate spiritual communion with Him. But remember, growth in 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.

Enrolled students [talmidim], be sure to submit your answers. Use email and attachment. Shalom.

Next week:  Parsha Va’yeirah (“And He appeared”)  Genesis/B’resheit  18:1-22:24

Remember: Enrolled students [talmidim], be sure to submit your answers. Attach them to an email and send to blesstheland@live.com.

Hutch Church,  D. Min. /blesstheland@live.com /www.blesstheland.net

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; Chabad.org. Parashah; Old Testament Survey, K. Conner; www.familybible.org/BeitMidrash/FAQ/Torah.htm; Torah, A Modern Commentary, W. G. Plaut; Fodor's Exploring Israel, A Sanger; Judaism 101 Torah; The Hebrew-Greek Key Study Bible, AMG Publishers; Restoration: Returning the Torah of God to the Disciples of Jesus, D.T. Lancaster; Christianity Reconsidered, W.L. Bowles; Torah Insights, R. Fischer; FireBible; Student Edition, NIV; Internet Sites; Jewish Encyclopedia. com.

Footnotes: 1. Chumash, Stone Edition, p.55. 2. Ibid. 3. Pulpit Commentary, Eerdmans, Genesis, p.240.