TORAH and GLORY SCHOOL

Torah and Glory School                 Parsha Commentary Course

An education ministry of Bless the Land

Written by Dr. Hutch Church

June, 2011

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Parsha Lesson Thirty-SIx: Beha'alotcha ("In the setting up")

Torah: Numbers [Bamidbar]8:1-12:16

Haftorah: Zechariah [Zecharyah] 2:10 (14)-4:7

Brit Chadashah: 1 Corinthians [Qorintyah Alef] 10:6-13

Sections: 1. Weekly Commentary  2. Parsha Study  3. Prayer and Blessing  4. Living the Parsha

Welcome: "And thou shall observe the feast of weeks, of the firstfruits of the wheat harvest, and the feast of ingathering at the year's end" (Ex. 34"22).

This week the seven-week counting of the Omer, Sefirat HaOmer,  is completed and the Feast of Shavuot [Pentecost] is celebrated. Shavuot stems from the Hebrew word for seven--sheva, and means "weeks." Thus, Shavuot is also referred to as the Feast of Weeks. It celebrates the first fruits of the wheat harvest, the giving of the Torah on Mount Sinai, and the outpouring of the Holy Spirit in Jerusalem. Let this time be one of rejoicing and thanksgiving for YHVH's (a) provision, (b) instructions for a blessed life, (c) empowerment to walk in them, and (d) harvest harvest of souls into His kingdom. "And the work of righteousness shall be peace; and the effect of righteousness, quietness and assurance forever" (Isaiah 32:17). Have a blessed week. Shalom.

Section 1: Weekly Commentary

Last week: Nasso, which means, "elevate the head," described the duties of the Gershon and Merari families, duties which raised them up in the sight of Israel. Last week the adultery test, Nazarite laws, the Aaronic blessing, and the twelve days of tribal offerings were also set forth. After reading the parsha, we rejoice that Yeshua has elevated  our heads too, for "...God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Messiah (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly places in Messiah Yeshua..." (Eph. 2:4-6). As Messiah was raised from the dead, so are we who believe raised  to newness of life. We have left our grave-clothes [the old man] behind. Our lives are now connected to the Redeemer's resurrection, not just legally, but by participation. We are lifted up and made alive unto Elohim. Thus we come to know His power (Phil. 3:10). We are led by the Spirit and guided by the laws of heaven. We are, even in this life, "kings and priests" (Rev. 1:6), elevated by the divine appointment to our duty of (a) influencing others for their good (Mt. 28:19; John 15:7-8;  Gal. 5:22; Col. 1:9-10), (b) bearing the fruit of the Spirit Gal. 5:22-24), and (c) functioning in the gifts of the Spirit (Rom. 12:6-9;  1 Cor. 12:4-13), that the grace and goodness of Elohim might be revealed. YHVH is rich in mercy. Everyone who has been raised with Messiah is intended to be a new example of the riches of His grace reflecting His glory and goodness.

This week: Parsha B'ha'alotcha means "in your setting up" or "when you light the lamps." The title is also read, "In your kindling" of the Menorah lights. The parsha opens with YHVH telling  Moses to speak to Aaron and tell him, "When you mount [raise up, light, direct the flame] the lamps, the seven lamps shall [be adjusted to] give light over against the candlestick." In some commentaries the phrase reads, "When you cause the candles to ascend." In any case, the Most High instructed His servant Moses concerning lighting the Menorah. The original command was given in Exodus 25:37, in Parsha Terumah. Aaron and his sons were the specified people who alone could care for the lamps (the seven bowls of the Menorah which held the pure olive oil and floating wicks). Aaron and his sons comprised the Levitical Priesthood at that time. Moses briefed Aaron and his sons to arrange, or position, the lamp's wicks so that their light would accentuate the main shaft's wick (Shamash) and better illuminate the Table of Shewbread as well as  the entire Holy Place of the Tabernacle.

The number of the bowls, seven, represents perfection. The lamp and seven bowls speak of the fullness and perfections of the Holy Spirit (see Isa. 11:2; Rev. 5:6). The seven lamps of the original Menorah would need daily attention from the priests in order to perfectly illuminate the Holy Place to YHVH's satisfaction, and thus enable the priest to fulfill their duties there, especially at night.

The candelabrum [Menorah] was a wholly beaten work of pure gold. It was divine in conception and in detail. Much human skill and labor, that was anointed, assisted, and guided by the Spirit, was required to produce it. We can imagine that the Tabernacle's Menorah was very beautiful as well as functional, and stands as an appropriate symbol of Yeshua. He is the Light Who came into the world. His disciples are the branches who abide in Him. They [we] are filled with His Spirit, reflect His glory, and minister in practical, useful ways, with the fruit and gifts of the Spirit in manifestation. See John 1 and 1

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Parsha B'ha'alotcha also describes the consecration of the Levites, second Passover, the pillar of cloud and fire, silver trumpets, complaints of the people, the visitation of the Spirit upon the seventy elders, coming of the quail, leprosy upon Miriam and her healing, and Israel journeying. While reading, view all the combined events in the parsha as representing a process of  adjustments/arrangements ["setting up"] designed to allow Israel to allow more of YHVH's light to shine abroad to the nations. Parsha B'ha'alotcha also encourages the reader to make ["set up; light is such a way"] whatever personal, individual changes are needed to let his/her light shine more fully in the world (Mt.5:14-16).

Torah

Torah Note # 36 : "Heaven and earth will pass away but My words will not pass away" (Matthew 24:35). The phrase "My words" refers to Master Yeshua's teaching or instructions. The Hebrew word for teaching or instruction is Torah. In the following references where Yeshua refers to "My words," the word Torah could be substituted: Mark 8:38; 13:31; Luke 6:47; 9:26; 21:23; 24:44; John 5:47; 14:24; 15:7. Torah is the root and foundation of the Word of Elohim. It was delivered to Moses by the voice of the Almighty and could be called the firstborn of Scripture that is endued with a double portion of wisdom, understanding, and transformative power/anointing for the ardent, Spirit-born and activated believer. It was not given as a temporary standard. Following the outpouring on Pentecost, provision was made by the Counsel of Jerusalem for non-Jewish converts to attend the synagogues to learn Torah (Acts 15:1-35). Rather than abolishing or impairing the Law, Yeshua established it with greater clarity and understanding. "But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, even the righteousness of God through faith in Yeshua the Messiah for all who believe...by a law of faith. For we maintain that a man is justified by faith apart from works of the Law...Do we nullify the Law through faith? May it never be! On the contrary, we establish the Law" (see Romans 3:21-31 NAS). All believers are obligated to learn and observe the instructions of Yeshua, i.e. the Torah. We do this not to earn salvation, but because of our salvation. Yeshua has liberated us from sin and spiritual darkness to be re-united with our blessed biblical heritage. It is our joy to grow and worship in Spirit and truth.

1. "Then the Lord spoke to Moses, saying, Speak to Aaron and say to him, When you mount [raise up] the lamps, the seven lamps will give light in the front of the lampstand. Aaron therefore did so; he mounted its lamps at the front of the lampstand, just as the Lord had commanded Moses"  (Numbers 8:1-3).

The command to light the lamps had been given earlier in Exodus 25:37, "...they shall mount [raise up] its lamps so as to shed light..."  And the care of the Menorah had also been previously assigned to Aaron and his sons "from evening to morning" (Exodus 27:21). The Lampstand was the source of fire and light in the Tabernacle. It was decoratively  and ornately  constructed from one piece of solid gold, and weighed, we are told, about one-hundred pounds. It had seven branches engraved with knobs, cups, and flowers. Oil and wicks were placed in the cups for lighting. Dressing, or preparing the lamps with fresh oil and wicks, was morning and evening work. The understanding of most modern commentators is that YHVH wanted the lamps to be placed so that they would better shed their light across the Tabernacle in the direction of the north side. There are questions as to why this passage regarding the lamps was inserted immediately after the recital of the tribal offerings, which is given at the end of Nasso in chapter seven. Notwithstanding, one thing seems apparent. YHVH wanted the shamash, central shaft/lamp magnified and His Holy Place better illuminated in the evening hours, with the adjusted, better-directed lamplight falling generously upon the Table of Shewbread. The lamplight's fine-tuning ["setting up"] would also help (it seems) prevent the Priests, who would be on duty during dark, early morning hours, from (possibly) stumbling. This illustrates (1) that YHVH wants the full light of his restored truth, the current revelation of Torah and the renewal of the Spirit, so preached and practiced that it falls upon all His people, leaving none in the shadows and falling short of His present glory. Further, it suggests (2) that our High Priest sends His Spirit to impart increasing illumination of the prophetic word to the souls of the saints, that is commensurate for the times in which we live. Also, (3) the passage hints that YHVH wants a full expression of His Spirit resting upon His people in this hour. And (4), He desires all Israel to be delivered from the deepening darkness of immoral gloom that pervades the world. Finally, (5) the adjusted light of the Menorah suggests the coming daybreak of Messiah's Kingdom to the earth. Our High Priest is ever extending His light for us, that we might walk in greater intimacy with Him and greater victory in the world. "But the path of the righteous is like the light of dawn, that shines brighter until the full day" (Prov. 4:18). Let us pay attention to the lamp of truth, the sure word of prophecy, which is illuminated by the Spirit and directs our feet in the paths of faith, hope, and love during these times of the birth pangs of the Kingdom. (John 8:12; Acts 13:47; Eph. 5:14; 2 Peter 1:19)

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2. "Again the Lord spoke to Moses, saying, Take the Levites from among the sons of Israel and cleanse them...sprinkle purifying water on them, and let them use a razor over their whole body and wash their clothes, and they will be clean. Then let them take a bull with its grain offering..." (Numbers 8:5-8)

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The Levites were set-apart as substitutes for the firstborn of Israel in serving YHVH and transporting the Tabernacle [see chapters 3 and 4], and therefore were required to undergo a ritual of cleansing in order to assume their duties, as did the Kohanim earlier [Leviticus 8]. The age of eligibility for service is set forth in the account as twenty-five to fifty.

The Levites who went through the purification ritual numbered about 20,000 males. The number included all the males, not just those of service age, because they all represented the first-born and were being dedicated in their place. The Levites were sprinkled with water, called the "water of sin" because it had to do with the removal of sin. But we do not know (for sure) how the Levites' purification water was prepared. We do know it was not the "water of separation" (chapter 19:9,13), nor was it likely the water used for lepers. It was not the "water of jealousy" used with a sotah [Nasso]. Some say the "water of sin" was prepared with the ashes of the Red Heifer, but the ordinance of the Red Heifer belongs to a later period. Neither was the water in question Laver water, which appears to have been called "holy water" in chapter 5:17. In any case, separated, consecrated water was used by Moses. Since he could never have handled the work of sprinkling 20,000 Levites by himself, Moses must have enlisted the aid of Aaron and his sons in the ritual.

Thus, the Levites needed a special call and purification, including atoning sacrifices (verses 5-12), before they could enter YHVH's service in the Tabernacle in the place of the first-born of Israel. This reminds us that without a sacrifice of atonement for ourselves, we can never be acceptable sacrifices to Elohim (Rom. 12:1). In verse 19 we read that the Levites were a gift to Aaron and his sons, and were "to perform the service of the sons of Israel at the Tent of Meeting and to make atonement on behalf of the sons of Israel..."  The service of the Levites on behalf of the people is said to be an atonement. The Levites were also a vicarious [serving instead of someone else] offering to YHVH: "So you shall present the Levites before the tent of meeting...assemble the whole congregation...and present the Levites before the Lord; and the sons of Israel shall lay their hands on the Levites. Aaron then shall present the Levites before the Lord as a wave offering  from the sons of Israel, that they may qualify to perform the service of the Lord" (8:9-11). As one commentator wrote, "The priests made an atonement by sacrifice; the Levites by attendance."

Every believer, separated to the Most High, along with every service and every sacrifice, needs an atonement for sanctification! As Aaron performed the service of atonement for the Levites to qualify them for service, so Messiah Yeshua has provided the effectual, divine atonement for hapless, fallen mankind. Our redemption--justification and sanctification--is effected through faith in Him. It is true that through faith in Yeshua's shed Blood all believers are made priests unto Elohim (1 Peter 2:9). Nevertheless, because everything that is human is unclean, our lives and ministries must be undefiled, and therefore washed continually in the cleansing flow of the Blood of the Lamb. "...if we walk in the Light as He Himself is in the light, we have fellowship one with another, and the blood of Yeshua His Son cleanses us from all sin. If we say we have no sin, we are deceiving ourselves, and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive our sins and to cleanse us from all unrighteousness" (1 John 1:9). We read again and again that He requires holiness in His servants, both in the Old and New Covenants (Lev. 20:26; Prov. 20:9; Ps. 5:5; Isa. 52:11; Hab. 1:13; Mt. 5:48; 22:12).

3. "...bring the Levites before the Tabernacle...gather the whole assembly of the children of Israel together...bring the Levites before YHVH and the children of Israel shall put their hands upon the Levites: and Aaron shall offer the Levites before YHVH..." (see Bamidbar 8:9-13).

Thus the Levites (who had replaced the firstborn) were separated and ordained in the wilderness to (a) stand in for the first-born of Israel, (b) to help the priests with the burden of Tabernacle service, and (c) to be distinctly assigned to the official ministry of keeping charge of the Sanctuary.  They were solemnly charged and set apart to a life of ministry within the congregation of Israel. The hands of the leaders were to dedicate the Levites to their service. They had to be ritually cleansed before they could serve. A sin offering and burnt offering were made for their atonement. The representatives of the people laid their hands upon them, to dedicate them. In this way they were waved, or offered as a living sacrifice to YHVH.  Only after cleansing and waving could they enter into the service, or warfare, of the Tabernacle. It is the same today. Only after true conversion to Messiah and the sacrifice of self to Him can one really enter into His service, or warfare. "And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the Body of Messiah" (Eph. 4:11-12). The laying on of hands entails the assumption of mutual responsibilities on behalf of the participating parties. ...

"Lay hands suddenly on no man..." (1 Tim.5:22).

Care should be taken when appointing ministers to an office. Paul was ordained by elders years after his conversion, when he had proven his commitment and ministry. Timothy was approved and then commissioned by a prophetic presbytery. Slackness in service is unacceptable.

Note: When people are clearly set apart, called into and positioned for the service of Elohim and His people, and commissioned in the presence of the brethren and elders, a holy relationship is established between those ministers/gifts and the people which involves reciprocal responsibilities. The elder/servant lays out his strength to serve the saints, and the saints are to, in response, willingly take it upon themselves to maintain the servant. The Israelites, having laid hands upon the Levitical ministers, went forward to provide for them, and brought their tithes and offering to the Levites (Deut. 12:19; 14:27). Consider this illustration written by someone long ago who reminded a congregation of their responsibility to their missionary/pastor: "When Dr. Carry consented to go down into the pit of heathendom, it was only fair and just that the brethren, at whose instance [for whom] he went [and served], should 'hold the rope' [supply prayer and financial support], as he [himself] stipulated that they should." [Eerdmans, Numbers, pg. 71.] "These twelve Yeshua sent out after instructing them...go to the lost sheep of the house of Israel...saying, the kingdom of God is at hand. Heal the sick, raise the dead, cleanse the lepers, cast out demons. Freely you have received, freely give...the workman is worthy of his support" (Mt. 10:10).

4. "Thus shall thou separate the Levites...after that shall the Levites go in to do the service of the Tabernacle...they are wholly given unto Me..." (Bamidbar 8:14-16)

The Levites stood in the place of the firstborn. They were helpers to the priests who could not manage the Tabernacle service alone. Israel was chosen, but not everyone in Israel could serve YHVH in taking charge of the Tabernacle. An official service was necessary.

5. "For all the firstborn of the children of Israel are mine...And I have taken the Levites for all the firstborn of the children of Israel...I have given the Levites as a gift to Aaron and to his sons...to do the service of the children of Israel in the Tabernacle, and to make atonement for the children of Israel..."(Bamidbar 8:17-22)

Thus we understand why the Levites are said to have made atonement for the children of Israel. It was by: (a) their service and sacrifice unto the Almighty, as representatives of Israel--in place of the first-born, and (b) their separation and performance of religious obligations for the congregation of Israel. But the Levites could not fulfill their own (much less another's) responsibilities and obligations to heavenly standards unless an atonement covered them. Believers today are dependent upon Yeshua Messiah Who has provided for them the perfect Atonement. He is the New Covenant Substance of the Old Covenant Levitical shadow. Our King, while remaining entirely consecrated and devoted to the Father, undertook and fulfilled perfectly for us all the sacred duties of life and service which we, because of our uncleanness and unworthiness, could never have discerned, much less managed. "Why is it that you were looking for Me? Did you not know that I had to be [at work] in My Father's house [about the things, or affairs, of Mt Father]" (Luke 2:49)?  He lived a perfect life, rendered a perfect ministry, and pleased the Father by satisfying His just requirements. "Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he will show judgment to the Gentiles" (My. 12:18). He has appeared on our behalf in the presence of the Father and placed His Blood upon the Mercy Seat in heaven, the offering of His perfect human life. He thereby saved us from the sure condemnation that our lack of will and power to serve Him acceptably would have visited upon us. He is YHVH-tsidkenu, our Righteousness.

"To the praise of the glory of His grace, wherein He has made us accepted in the beloved. In whom we have redemption through His Blood, the forgiveness of sins, according to the riches of His grace" (Ephesians 1:6-7). Mankind is enslaved, condemned, disordered in sin, held in fetters by an evil powers. They need redemption, which the Gospel proclaims. Redemption is a large term and implies deliverance from Satan, sickness, sin, and hell. This is not only a privilege of the future, but a blessing for the present as well. Messiah came not to merely enlighten, or uplift, but to redeem. This redemption is consummated by the shed Blood of Messiah on Calvary. He died as our sacrifice, the propitiation for our sin. The glorious Redemption Yeshua purchased for us, by His shed Blood, includes: The strength of His sanctification, His righteousness, His presence, peace, and power through the Spirit, divine healing, full provision for every good work, His host to bear us up, His daily guidance, goodness and mercy, ongoing washing from sin as we walk in His light, and more. May we not fall short in partaking of all He has done for us. [Note: When we follow that which is fully righteous, no weapon formed against us can prosper. The adversary's tactics may hinder for a season, but cannot prevail ( Ps. 28:7; Isa. 54:17; 2 Cor. 10:4).]

6. "...from twenty and five years old and upward they shall wait upon the service of the tabernacle...and from age of fifty years they shall cease waiting upon the service thereof...' (see Bamidbar 8:23-26).

Earlier, the minimum age for Levitical service had been set at 30 (chapter 4:3), but that regulation pertained to them who would transport the Tabernacle and its components. The new regulation of twenty-five years was for those who performed the normal, everyday duties of the Levitical service. At fifty years of age, the Levites were released from the laborious work but were allowed to keep the charge. Thus, the chores of the Levites over fifty were honorary in nature. They were provided with a place and function in the cycle of service.

7. "Thus the Lord spoke to Moses in the wilderness of Sinai, in the first month of the second year  after they had come out of the land of Egypt, saying, Now let the sons of Israel observe the Passover at its appointed time. On the fourteenth day of this month, at twilight, you shall observe it at it its appointed time; you shall observe it according to its statutes and according to all its ordinances" (Numbers 9:1-).

This passage in chapter nine is out of chronological order. It says "in the first month of the second year" the Passover was kept. However, earlier in chapter seven it says, "on the first day of the second month, in the second year" the census was ordered. The second Passover immediately preceded Israel's departure from Mount Sinai. They kept the Passover at the appointed time before going on the wilderness trek and apparently did not keep it again until they were in Canaan and the new generation of men had been circumcised and dedicated (Josh. 5:5-10). Passover had been declared to be an "ordinance forever," but the rule would not be enforced until Israel reached and entered the promised land which YHVH would give them (Exod. 12:24, 25; 13:5). In the meantime they would have the pillar of cloud and fire to lead them on their divine migration.

The prominent feature of the Passover was the blood of an innocent lamb that was placed upon the lintel and posts of the doorway of each Hebrew home. As we know, it was the blood which divinely protected them from the tenth judgment, the death of the uncovered first-born. "When I see the blood I will pass over you." Thus, it is appropriate to make a comment upon the power of the Blood of Messiah to redeem and deliver His people. His atoning blood is a subject of utmost importance. Eternal life or eternal death, heaven or hell, happiness or misery, victory or defeat, blessing or cursing, all depend on whether the blood of the Lamb of God has been applied by faith to one's life. The only way to the Father's heaven is a blood-stained pathway through Messiah, Who said, "I am the way, the truth, and the life: no man cometh unto the Father but by Me" (John 14:6)

Why is the blood important for us? All people are sinners and face the prospect of death, which is separation of the body and spirit. This is temporal death. Separation from God is eternal death. All men need the remedy from this universal curse of sin and death. Blood is the answer. "Without the shedding of blood there is no remission." The penalty for sin is death (Rom. 6:23), the giving up of life. The remedy is to pay the penalty, to give up life by the shedding of blood on the altar of YHVH.  "For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that makes atonement for the soul...For it is the life of all flesh; the blood of it is for the life thereof" (Lev. 17:11,14). The holy, royal blood of Messiah Yeshua, our human-divine Passover Lamb, was shed for our salvation, and avails for you and me. Thus, like the Levites before us where numbered and separated to the Priests, we are counted and separated unto our Redeemer.

"I have given it [to] you." The atonement for our souls made by Yeshua, the eternal Son, was provided by divine love. When He shed all His Blood on Calvary, He gave His life in place of ours. Long ago an unknown believer wrote: "Survival of the fittest is a cruel remedy for the world's miseries. Messiah's doctrine is elevation of the lowest. Atonement for your souls is the beginning of all true life." [1]

8. "And there were certain men, who were defiled by the dead body of a man, that they could not keep the Passover on that day: and they came before Moses and before Aaron on that day" (see Bamidbar 9:6-14).

A group of people had become defiled by a dead body and were thus disqualified to bring their offering and participate in the Pesach. [It's possible that the defiled men had been involved with the coffin of Joseph, preparing his remains for portage to Canaan.] They brought an appeal to Moses, for they all sincerely desired to share in the special event. Elohim gave Moses His answer in the form of a new law. Those who were ceremonially unclean and could not participate in the Passover could wait one month after the regular appointed time, and bring their Pesach offering then. Here is divine wisdom from which we can learn. "...rigid exactness in points of external order ought to be waived when adherence to it would hinder the edification of souls...edification of souls [people] must ever be treated as the paramount consideration..." [2]

9. "And on the day that the tabernacle was reared up the cloud covered the tabernacle, namely, the tent of testimony: and at even [evening] there was upon the Tabernacle as it were the appearance of fire, until the morning. So it was always: the cloud covered it by day, and the appearance of fire by night" (see Bamidbar 9:15-23).

The pillar of cloud and fire served several purposes. At first it rested on Mount Sinai. The it came down upon the Tabernacle, a sign of His approval of the Mishkan. Here, Moses describes it as signaling and guiding the camp in the march. It [the theophany] said, in effect, "Follow Me" (see Mt. 4:19). Sometimes the cloud would linger, at other times it would hasten without rest. Its movements comprise a picture of our pilgrimage and our need of patience and preparedness (Lk. 9:59; 12:36; 21:19; Eph. 6:15; Rev. 13:10). The people were obedient and journeyed only with the cloud (Mt. 4:20). The one time they presumed and went forth without the cloud, the result was disaster (Bamidbar 14:44-45).

10. "The Lord spoke further to Moses, saying, Make yourself two trumpets of silver, of hammered work you shall make them; and you shall use them for summoning the congregation and for having the camps set out. When they are blown, all the congregation shall gather themselves to you at the doorway of the tent of meeting. Yet, if only one is blown, then the leaders...shall assemble before you"  (Bamidbar 10:1-4).

YHVH commanded Moses to make two silver trumpets which would be connected with the orders for Israel to march. The trumpets were each long, straight, narrow with a wide mouth, and "of beaten [hammered] work." The chatsotser [trumpet] was likely made from a single silver plate that was hammered into the appropriate shape. The silver trumpets were different from the shofar, the cornet with which the people were familiar. They were to be used to (a) summon the Israelites into the presence of Elohim [two trumpets], (b) gather the leaders [one trumpet], and (c) order the people to assemble in their ranks and march toward Canaan [two trumpets]. Further, the silver trumpets were meant to be a memorial to Israel. "When you go to war...you shall sound an alarm with the trumpets, that you may be remembered before the Lord your God, and be saved from your enemies. Also in the day of your gladness, and in your appointed feasts (moed'im), and on the first days of your months, you shall blow the trumpets over your burnt offering, and over the sacrifices of your peace offerings; and they shall be as a reminder of you before your God. I am YHVH your Elohim" (Numbers 10:10). Thus we note that trumpets were also used during Israel's feasts and celebrations. When the trumpets would be blown, the Elohim of Israel would remember His people, cover them, and deliver them from their enemies. This suggests to us that the blowing of the silver trumpets is a type, or figure, of the prayers of the saints, which rise up to heaven like the notes of the horn. "...your prayers and alms have ascended as a memorial before God" (Acts 10:4). The prayers (and alms) of Cornelius ascended to YHVH's throne. His prayer was earnest, repeated (Mt. 7:7-8), powerful, and backed up by sincerity and faith, as evidenced by his generosity toward the Jews. He lived in the truth he had been given (Jn. 7:17).

"And when Judah looked back, behold, the battle was before and behind: and they cried unto the Lord, and the priests sounded with the trumpets" (2 Chron. 13:14). When King Abijah and Judah raised a confident shout and blew the trumpets, YHVH delivered them from Jeroboam, because they trusted in Him (see 1 Samuel 17:45-47). The correlation between Israel's use of trumpets and prayer is instructive. First, prayer and trumpets are heard in a time of crisis as well as during times of joy (Bamidbar 10:5-10). Both proclaim faith and are decreed by the Almighty. Secondly, it takes some effort and energy to sound a trumpet. The untrained can become weary. Consistent, importuning prayer requires determination also (see Luke 11:5-8; Eph. 6:18; 1 Thess. 5:17). Thirdly, like the sounding of a trumpet, prayer should be a fervent, effectual endeavor. The trumpet sound is not a timid, blunted honk, but is a clear, piercing, clarion sound easily heard by all in the vicinity. YHVH did not say, "sound the violin." He wants a strong, penetrating sound from His army, one that inspires His people and scares the enemy. The trumpet rouses people out of lethargy and sleep. This is why it is the chosen instrument of military reveille (Jas. 5:16). Likewise, our prayers must not consist of the scratchy sound of whining complaints and unbelief. Prayer should include the strong declaration of the Word of Elohim which penetrates the heart, filling believers with faith and our enemies with fear and confusion (Isa. 55:10-11; Mt. 4:1-11; Lk. 4:1-13; Heb. 4:12). Fourthly, this means that while we do not need to shout our prayers, they should have our fullness of heart, strength of lungs, and clarity behind them. "Raise your voice like a trumpet" (Isa. 58:1). Fifthly, the trumpets sent forth a ringing, upbeat sound that stirred gladness and hope among the people. Should we not want our prayers to also be pervaded with a sense of expectation and excitement (Ezek. 37:1-28; Phil. 1:20)? Sixthly, the silver trumpets and the Cloud were to be for the Israelites memorials of Sinai. YHVH appeals to both the eye and the ear of man to convey to man what he needs to know. Not everyone watched the cloud, but everyone would hear the sound of the trumpet give the command to assemble and march. Our prayers can be memorial before Him (Acts 10:4). Let prayer be faithfully employed by the community. He will send supernatural help. Remember, His voice can be like a trumpet (Ex. 19:16; 1 Th. 4:16; Heb. 12:19; Rev. 1:10). Do not be afraid. Listen. See Isaiah 30:21.

Notwithstanding, trumpets and prayer do have a difference. Trumpets were not blown by the priests on a daily basis. Their sound then would have grown un-exceptional, bothersome and, hence, less esteemed. Their use was exceptional. Take note that His varied ways help us realize that it is good to mingle both the ordinary and the extraordinary in our lives, the natural and the supernatural, the Spirit and the Word, our labor with His empowering, and our ideas and His inspiration. In this way, we do not remain too long under the same circumstances, and possibly become fixated (Heb. 6:1-2). The trumpets were there for Israel to use in special and unique situations. YHVH has other ways He wants to use, other voices so to speak, with which to communicate with His people who have eyes to see and ears to hear (2 Chron. 5:12-14; Isa. 18:3; 27:13; 58:1; Jer. 4:5; 6:1; 42:14; 51:27; Ezek. 38:1-6; Hosea 8:1; Joel 2:1; Amos 3:6; Zeph. 1:16; Zech. 9:14; Rev. 1:10). Now, a powerful way He communicates to us is by His Spirit within us, of Whom the trumpets are a type.

11. "And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle...and the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran" (Bamidbar 10:11-12).

With everything in order, and the tribes poised to commence their march in full communion with YHVH and one another, the cloud lifted, the silver trumpets were sounded, and the journey began. They set out in the divinely prescribed order, each tribe going forth in its assigned place; "...according to their armies, when they set forward."  

They set out from the Wilderness of Sinai and ventured into the Wilderness of Paran. They went from one dry, desert place to another, an even worse one. Israel had embarked on her trial of faith and obedience and the intial going was not easy. But that is not unusual in YHVH's economy. Many faithful souls go from one set of troubles, difficulties, and demands to another, all of which will work together to test the mettle of faith, the kingdom commodity that is precious in the sight of YHVH. Our Parans must be passed through also if we are to reach the fulfillment of a promise. But Israel had no reason to fear. The guarantee of her safety and progress was the fact that YHVH Himself was in the midst of His people

. 

12. "Then Moses said to Hobab the son of Reuel the Midianite, Moses' father in law, We are setting out to the place of which the Lord said, I will give it to you; come with us and we will do you good, for the Lord has promised good concerning Israel. But he said to him, I will not come, but rather will go to my own land and relatives" (Numbers 10:29-30).

Moses, on the threshold of leaving Sinai, extended a friendly invitation to Hobab, son of Reuel. The name occurs here and in Judges 4:11, and identifies Hobab with Jethro, and Jethro with Reuel, the "priest of Midian."  Hobab was a Kenite, a son of the desert. Apparently, he was a worshiper of the true Elohim by tradition, along with his father (Moses' father-in-law) and family. He was thus connected by family ties to Moses and Israel, and had marginally witnessed the goodness and power of YHVH. It was said to him by YHVH's redeemed and separated, priesthood people, "Come with us."  The invitation goes forth even today from Yeshua's redeemed, separated Israel of Elohim to those, like Hobab, who are residents of dry and barren worldly wildernesses. "Come with us. We are on our way to Glory."  Hobab was invited to be a partner in their pilgrimage to Canaan, a partaker in their discomforts and trials ["light afflictions"], but also a shareholder in their many rich blessings ["eternal weight of glory"], of which Israel would partake (Rom. 9:3; 10:2). Moses said, "we will do thee good."  The greatest good Moses and the people could have done, of course, would have been to communicate the Torah to Hobab, and communicate clearly to him the good things which YHVH had promised to bestow on believing Israel. Still, Hobab opted to return to his "own land and...own kindred," with which he was familiar and accustomed.  But that was not nearly as good a habitation as the promised land to which he was invited. Today, the Body of Messiah, redeemed Israel, proclaims to the people in darkness, "come with us. He will do thee good." This is in obedience to His command, "Go into all the world and preach the Gospel to all creation" (Mk. 16:15). Familiarity and worldly habits are hindrances to receiving the Gospel. Many, like Hobad, have great difficulty breaking away from conditions that their education, home, and environment have instituted upon them. Hobab's vision did not extend beyond nearby Midian. Many in this hour also cannot see beyond their lifestyle, heritage, or religious tradition. Intercessory prayer, by "a chosen race, a royal priesthood, a holy nation, a people for God's own possession" (1 Peter 2:9), after the fashion practiced by Moses, is very much needed for them to respond positively to the invitation.

Consider: Faith in Messiah Yeshua is not intended to be individualistic. In these latter days, we must understand that we are called "in one body." We believe the Elohim of Israel wants to demonstrate to the nations His power and glory through His betrothed ones, bring in a great harvest in the last days, and restore the kingdom, power, and glory of Elohim to all Israel. Unity in the Spirit and His power flowing and working unimpeded in and through His saints are related, and  will be required for this to happen. Then, His spiritual blessings will flow/move through his human channels, His redeemed community, to the dry and barren world in greater power and volume. [Unity does not require exact uniformity of doctrine or practice.] All YHVH's "channels" need to be opened up to the Spirit's flow. In nature, brooks come together to form streams, then rivers. The rivers flow more powerfully and freely into the seas. His Spirit is a River of Life that is destined to flow freely to the nations (Rev. 22:1-2). We are His brooks and streams. As we march in step with Him, and in greater oneness, we can speak with greater confidence and anointing, saying, as did Moses and the holy nation, "Come with us...we will do thee good." Yeshua is ready to make wonderful changes in the lives of countless people!

13. " And they set out from the mount of the Lord three days journey, with the Ark of the Covenant of the Lord journeying in front of them for three days, to seek out a resting place for them. The cloud of the Lord was over then by day when it set out from the camp. Then it came about when the ark set out that Moses said, Rise up, O Lord! And let your enemies be scattered, and let those who hate you flee before you [from your presence]. When it came to rest , he said, Return, O Lord, to the myriad thousands of Israel"  (Numbers 10:33-36).

We see Israel finally going forth from Sinai into the desert. Every preparation had been made, every need had been satisfied; every problem solved. They were headed to the land which flowed with milk and honey. Everyone was hopeful. In the beginning (at least), there was no murmuring. The children of Elohim were not constantly crying out to Moses, "Are we there yet?" The Ark, upon which rested the Shechinah Glory, and in which were the Tablets, went before them. [Note: Evidently, the Ark literally led Israel in this special instance, as it did when Israel crossed the Jordan to attack Jericho. Some suggest the account of the Ark leading Israel could be metaphorical, as a general is said to lead his troops but is not necessarily in front of them. The Ark's normal position was in the midst of the host, in central alignment with the marching order of the tribes. The cloud itself actually led the procession, directing its movements. It would seem most appropriate though, that the Ark and cloud, at least in this instance, would not have been widely separated, for the place the cloud was accustomed to was over the Ark, above the Tabernacle. In any case, the cloud spread itself out over the procession by day, and was dense, thick, protecting the people and their herds from the unrelenting heat and glare of the sun. At night it glowed as a beacon by night, bringing assurance, peace, and warmth to the campsite. We can assume this protection was appreciated by Israel, for such sentiments are alluded to in Psalm 91:1, "the shadow of the Almighty" and in Psalm 17:8,  "Hide me in the shadow of your wings..." ] 

First, The Ark points to Yeshua, the Torah incarnate, in Whom dwells the fullness of Elohim bodily (2 Cor. 3:18; 4:6;Col. 2:9). He leads His people until their journey is over (Jn. 10:4; 14:2). Secondly, in the cloud we find the refreshment of the Holy Spirit, the Comforter, coming to renew the saints in the heat and burdens of life. Be filled. Thirdly, there is the prayer, the voice of the believer, lifted up to the Most High, making two petitions. A. "Rise up, O Lord, and let your enemies be scattered." Moses prayed for the one thing needed as the Hebrews went into the unknown regions. It was not guidance, they had the Ark and cloud. Moses realized the likelihood of enemies in front of them was great, and called on the Almighty to rise up and scatter them. The enemies in front of Israel were YHVH's enemies! "Thine enemies." YHVH's enemies attacked Him by assaulting and attempting to destroy His people. Indeed, the enemies of Elohim want to destroy the government and Kingdom of the Most High. This is the universal struggle over which Yeshua has already prevailed. "He ascended on high, He led captive a host of captives, and He gave gifts to men" (Eph. 4:8). B. The second part of the petition was a welcome home to the glorious, eternal Conqueror. "Return, O YHVH."  The Holy One of Israel did great deeds daily for His people, making conquest regularly for them, and returned to camp after another good day of warfare. Rest assured, there was not one day that passed during those forty years in the wilderness that YHVH did not do great works in treading down, undermining, dismantling, frightening off, and removing the colossal, threatening demonic and fleshly powers (seen and unseen) that worked feverishly at subverting Israel's advance into Canaan! Jericho may have seemed to fall in one day after the trumpets sounded, but in reality, Jericho's walls started leaning, and became progressively weak, with each day that Israel spent in the wilderness. Selah.

Likewise, may His disciples praise Yeshua, the Captain of our salvation, at the beginning and ending of each day for the great works He does by His Spirit in bringing us into our inheritance. He has conquered sin, death, and the grave. The risen Savior is with us. "Behold, I am with you always." We have our warfare against the forces of darkness, the pride of life, the lust of the eye and flesh, but, because of His resurrection ascension, and sending the Holy Spirit, we are assured of victory.

14. "Now the people became like those who complain of adversity in the hearing of the Lord; and when the Lord heard it, His anger was kindled, and the fire of the Lord burned among them and consumed some of the outskirts of the camp. The people therefore cried out to Moses, and Moses prayed to the Lord, and the fire died out. So the name of the place was called Taberah, because the fire of the Lord burned among them. The rabble who were among them had greedy desires...who will give us meat to eat? We remember the fish...in Egypt"  (Numbers 11:1-3).

Peace did not long endure. Within three days the  "...people complained [uttered evil things] and it displeased the Lord." The exact reason is not stated but it was probably associated with the fatigue and anxiety of the endeavor. Interestingly, the sin of speaking evil, and its punishment, comprise the first incident of the journey thought to be worthy of recording. A year of discipline had not altered the nature of the people, whose character emerged quickly under the stress of the journey. Human nature is corrupt. It is aided and improved by the graces of the Most High, but not transformed. Regeneration by the Spirit through faith in Yeshua is needed for that miraculous experience (John 3:5; Titus 3:5). Judgment came, the people cried out, and Moses prayed. If there had been no intercessor, no mediator between God and His people, Israel would have progressed no further than Taberah. The role of Moses in this episode points to New Covenant believers, who, as the Royal Priesthood, are called to mediate in prayer and service to Israel first, then all mankind. While doing so, we are motivated by the knowledge that Yeshua Himself is our Intercessor! "Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them" (Heb. 7:25).

Once the fires of Taberah subsided, immediately the sin of covetousness sprang up among the mixed multitude ["hasaphsuph," riff-raff, rabble, including the offspring of mixed alliances]. They wanted meat, flesh to eat, and complained again despite what had just taken place at Taberah. To some extent their company and complaints infected greater Israel (Prov. 1:8-15; 2 Cor. 11:26). They had herds, true, but the increase of them was sufficient only for sacrificial requirements. Wide-scale slaughtering, and the consequential depletion of the herd and flock animals, was not considered. Looking over their shoulder to Egypt, their misery began with "lust", unrestrained and unholy desires of the heart (Mark 7:21-23), which is the cause for iniquity and the motive for setting oneself on that which is forbidden or held back by YHVH. James warns us: "Every man is tempted, when he is drawn away of his own lust, and is enticed. Then, when lust hath conceived, it brings forth sin."  Their lusting for that which belonged to the days of bondage, their unrestrained crying for worldly dainties, became abhorrent in YHVH's sight (Ps. 10:3; Lk. 12:15; Eph. 5:3; Col. 3:5; Jas. 4:3-4). Elohim sent quail, for which they fervently labored day and night, and self-indulged themselves until the food became loathsome to them. Possibly, by failing to prepare and digest the quail meat properly, or simply because of their descending, unbridled appetites, a plague fell upon the people, especially those foremost in the murmuring and gluttony. The people who perished were buried there, in Kibroth-hattaavah. The first memorials of Israel in her march to Canaan were the sad graves of the greedy. Greed for physical pleasures impoverishes the soul. "They...craved intensely in the wilderness, and tempted God...He gave them their request, but sent a wasting disease among them ['leanness into their soul']" (Ps. 106:15).

As it was with Israel, so it is with the Body of Messiah today. Whenever there is a revival, or a restoration movement of Spirit and Truth, that has been "trumpeted" forward, there will be a mixed multitude involved. From the mixed multitude will come problems devilishly designed to impede renewal and sully its reputation among believers. The wheat and the tares are going to grow together until the end of the age. The land of Israel is a current example of this fact.

15. "And the mixed multitude that was among them fell a [yielded to] lusting...(Bamidbar 11:4).

The rabble [consisting of strangers, slaves, hangers-on, and offspring of mixed alliances] that followed Israel out of Egypt became demonstrably discontent and caused Israel also to murmur. They started demanding "meat."  The children of Israel possessed flocks and herds in abundance, yet complained about wanting flesh, even the fish and cucumbers of Egypt. In truth, they were ungrateful, tired of the manna (Ex. 16:15,31,33) and wanted the handouts of the slave masters. The passage goes on to defend the manna, describing it as appealing and convenient, and promotes the heavenly, versatile, nourishing treat.

16. "Then Moses heard the people weep...the anger of YHVH was kindled greatly...and Moses said unto YHVH...Have I conceived all this people? Have I begotten them, that thou shouldest say unto me, carry them in thy bosom, as a nursing father beareth a suckling child, unto the land which thou swarest unto their fathers?" (Numbers 11:10-12).

The Hebrews were unhappy about their victuals/provisions again. So they gathered at the doors of their tents to loudly wail and weep, become a public nuisance, and orchestrate their discontent in a manner designed to make the maximum impression upon their invisible God and His visible, beleaguered spokesman, Moses. It worked. The raucous murmuring angered Moses who, failing to bring himself under control, took his impatient complaint to YHVH.

Israel's Elohim never placed upon Moses the burden of bringing His people into Canaan, or of feeding them, or watering them and their cattle. Moses' over-reaction to the peoples' agitating and prolonged demonstration prompted him to bring a potentially perilous prayer request before YHVH;  "...please kill me at once..." (verse 15). Mercy triumphed over judgment. [Praise Him. How many times have we prayed, or spoken recklessly, and there was only merciful silence in response?] The goodness and patience of the Almighty--El Shaddai, is seen in His reaction to the impetuousness of weary Moses. He put His Spirit upon 70 elders, anointing them to assist His servant as the Hebrews prepared to march toward the Promised Land. 

17. "The Lord therefore said to Moses, Gather Me seventy men from the elders of Israel, whom you know to be elders of the people and their officers and bring them to the tent of meeting, and let them take their stand there with you. Then I will come down and speak with you there, and I will take of the Spirit who is upon you, and will put Him upon them; and they shall bear the burden of the people with you, so that you will not bear it all alone"  (Numbers 11:16-17).

Moses could not cope alone with all the demands, complaints, and problems the people generated. He called out for divine intervention. While passing over Moses' despairing complaints and pleas without rebuking him, YHVH answered His servant with patience and compassion. Moses is told to select seventy men upon whom Elohim will put His Spirit. This was not the personal indwelling of the Spirit associated with the New Covenant new birth, but the charismata, the gifts and divine enablement of the Spirit which Moses hitherto alone enjoyed. The seventy men were probably the seventy elders who accompanied Moses up Mount Sinai, precursors to the seventy-member Sanhedrin. The endowment of the Spirit upon the elders was a vital  means for assisting the leader and blessing the people. Spiritual gifts are valuable blessings. "But covet [desire] earnestly the best gifts [those which are most needed and useful, relative to the ministry, need, and circumstances]..." (1 Cor. 12:31). They should function freely in the Body of Messiah.

"...sanctify yourselves against tomorrow, and ye shall eat flesh [meat]..."(see Numbers/Bamidbar 11:18-23).

YHVH repeated the ungrateful, wicked words to the people and commanded them to prepare for the morrow. His wrath had been kindled at their words: "It was well with us in Egypt." The people would get what they wanted, enough flesh to keep them eating for a month, until "...it come out at your nostrils."  Moses asked about slaying the flocks and herds to feed the multitude, the animals which previously had been husbanded for milk and other products, and reserved for sacrifices. The Almighty's reply: "Is YHVH's hand waxed short?"  Faith has always been the first mitzvot (Heb. 11:6).

"And Moses went out and told the people...he gathered seventy men...Then the Lord came down in the cloud and spoke to him; and He took of the Spirit Who was upon him and placed Him upon the seventy elders. And when the Spirit rested upon them, they prophesied and did not cease" (see Numbers/Bamidbar 11:24-30).

The peoples' murmuring wearied Moses and he took his complaint to the Almighty. As we have already noted, YHVH directed him to gather seventy responsible leaders who would share his labors. A closer look: A. The men were elders of proven faithfulness. B. They were called and nominated by the discernment of Moses. C. They were commissioned before the face of YHVH and the congregation. D. They were divinely approved and endowed with new enablement from heaven, by the Spirit. The prophesying of the seventy elders signaled that the presence of the Spirit, Who had been upon Moses in a mighty way, was also upon his new assistants. When the Most High calls a person to His service He provides them with the wisdom, strength, courage, and a full measure of power to accomplish his or her service, if they can believe without wavering (James 1:5-8). The Spirit came upon Saul in a similar way as He did upon the elders (1 Sam. 10). By the prophet Samuel, YHVH promised the Spirit would come on Israel's first king, and "be with him," to "give him another heart," and then Saul would "be turned into another man." And Saul prophesied when the Spirit came on him.

18. "And there came forth a wind from YHVH, and brought quails from the sea, and let them fall by the camp..." (see Bamidbar 11:31-35)

The people had wanted a diverse diet, one with variety. They wanted flesh again. They  got what they clamored for, but YHVH's blessing did not accompany it. They "...lusted exceedingly...He gave them their request, but sent leanness into their soul' (Ps.106:14-15). A shower of flesh--easily captured quail without number--came upon them, a provision that in the end turned into a curse. Hence the place was named Kibroth-hattaavah, "the graves of lust." The Israelites stood, collected the birds, and gorged themselves.

A plague of divine supernatural origin sprang up as quickly and intensely as did the appearance of the quail, and went throughout the camp.

Covetousness and lust breed sin. What Israel lusted for was wrong because (a) it was not needed (Phil. 4:19), (b) belonged to the days of Egypt (Prov. 6:11), (c) and had not been sanctioned by Elohim (James 1:17). We recommend meditating upon the references.

19. "Then Miriam and Aaron spoke against Moses...Has the Lord indeed spoken only through Moses? Has He not spoken through us as well? And the Lord heard it  (Numbers 12:1-2)

Complaining was becoming a national pastime. This time the murmuring did not originate with the fringe multitude, but with the leadership of Israel, with persons of the same family! Jealousy, resentment, and disrespect was exposed in Aaron and Miriam. They masked their opposition (and jealousy?) to Moses by their disapproval of his marriage to a woman of a despised race [assuming that his wife was indeed Ethiopian, a Hamite, and not a Midianite, as some scholars teach]. We are sure there is more to the story. But whatever the full dimension of the criticism was, Miriam and Aaron were blinded to Moses' humble character and spiritual greatness, and the sanctity of his divine call. "And the Lord heard it." YHVH descended in a cloud and confronted the three leaders and endorsed Moses before the other two. Because of her lashon hara (evil tongue), Miriam was afflicted with leprosy and was removed from the camp, according to the law of the metzora (afflicted one).The episode reveals how the proud were humbled and the meek (Moses) was exalted. It validates the Word: "Pride goes before destruction, and a haughty spirit before a fall" (Prov. 16:18). Moses made intercession for Miriam. She was healed. After seven days she returned to the camp, the cloud lifted, and Israel journeyed.

20. "Afterward, however, the people moved out from Hazelroth and camped in the wilderness of Paran"  (Numbers 12:16).

Israel was still within the region of Paran, but close to the Promised Land. The site is identified with the Wadt Redemat, adjacent to Kadesh, which is the scene of the significant events which follow. Believers today, in a way similar to Israel in the Paran wilderness, are poised on the verge of perhaps the greatest restoration move of Spirit and truth in history, and we want to go forward without stumbling. Therefore, let us take a lesson from the parsha.

"Then Jesus again spoke to them, saying, I am the Light of the world; he who follows Me will not walk in darkness, but will have the Light of life"  (John 8:12). The lamps of the Menorah were filled with pure oil and lit from the central stem. Yeshua is our Source. The Spirit upon Moses that was transferred to the seventy elders is within us. We must be filled with the Holy Spirit each day.

A. The Messiah said of us:  "You are the light of the world. A city set on a hill cannot be hidden; nor does anyone light a lamp and put it under a basket...let your light shine before men [positioned, raised, placed, lighted; "b'ha'alotcha" ] in such a way that they may see your good works , and glorify your Father which is in heaven" (Matthew 5:14). We are lamps on His Menorah. Our light, the knowledge of Him and His truth, dispels ignorance and superstition.

B. Paul told his students: "...for you were formally darkness, but now you are Light in the Lord; walk as children of Light"  (Ephesians 5:8). Position your lamp--your words, works, service, life, priorities and values--for maximum light diffusion; for the greatest percentage of fruit-bearing. Our purpose is the glorify Yeshua.

C. Paul's exhortation to Timothy is also for us: "Instruct them to do good, to be rich in good works, to be generous and ready to share, storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is life indeed"  (1 Timothy 6:18).  Paul exhorts his spiritual son Timothy to teach others to bear fruit, and perform good works, which allow their spiritual enlightenment to shine openly and bless men...and Elohim.

"I can do all things through Him who strengthens me." (Phil. 4:13).

Haftorah

1. "Then he showed me Joshua the high priest standing before the angel of YHVH, and Satan standing at his  right hand to accuse him" (Zech. 3:1).

Zechariah exhorted the remnant of Judah to complete the work of the temple, and prophesied concerning the first and second comings of Messiah, and the establishment of His kingdom in the earth. He was the second of the three prophets [the others were Haggai, a contemporary, and Malachi] who ministered to the Jews that had returned from Babylon to rebuilt Jerusalem and the Temple. The haftorah accounts for the prophets vision of Joshua, the adversary, the coming Branch, the golden candlestick with seven lamps, and the two olive trees: A. YHVH will return to Jerusalem (Zech. 2:10-13). B. Joshua, the first High Priest to serve in the second temple is accused by Satan, who is trying to disqualify him, of sin and uncleanness. C. YHVH defends, cleanses, and re-robes His servant in clean apparel. D. Zechariah's vision reveals the reward of Joshua and his descendents, which is the Branch, the Messiah who was to come. "...I am going to bring my servant the Branch. For behold, the stone that I have set before Joshua; on one stone are seven eyes" (vrs.8-9). E. An angel interprets the prophets vision of the seven branched Menorah. Zechariah is told it represents a word to Zerubbabel (a descendant of David), to the Jews of the time, of YHVH's presence and assurance of success. F. The two olive trees and the bowl represent an available abundance of oil, or the  full flow of the Spirit's power. The prophetic meaning is that the building of the Temple and Jerusalem will be accomplished, but not by the might and skill of men. It would be by the power and wisdom of YHVH's Spirit. "Not by might, nor by power, but by My Spirit, saith YHVH" (4:6). Note: The two olive trees are also viewed as the two witnesses of Master Yeshua who preach and perform signs and wonders during the last half of the Tribulation period, just before the wrath of Elohim comes upon the earth and Yeshua returns (Rev. 11). The two witnesses could also be two literal persons. We believe they also point to the two houses of Israel, the House of Judah and the House of Ephraim, functioning under a former and latter day outpouring of the Spirit in the Tribulation period (see Joel 2:23-32).

"...wait for the promise of the Father, which, saith He, ye have heard of Me" (Acts 1:4). Our service for Yeshua reaches its full potential only when we are filled with and flowing in the power of the Spirit.

Yeshua: The Living Torah  "I did not come to abolish but fulfill" (Mt. 5:17).

1. "...we have such a high priest who has taken His seat at the right hand of the throne of the Majesty in the heavens, a minister in the sanctuary and in the true tabernacle, which YHVH pitched, not man" (Heb. 8:1-2).

Aaron, the Kohen Gadol, was given the responsibility to light and maintain the seven lamps of the Menorah in the Holy Place of the Tabernacle. "And Aaron did so." Yeshua HaMashiach has become the High Priest of New Covenant Israel. As Aaron kindled the lamps in the Tabernacle of old, so Yeshua kindles the light of Elohim in believers with the new birth (John 3). Looking at Matthew 5:14-19 we can safely surmise that the light Yeshua was talking about was Torah truth. The seven lamps of the Menorah correlate to the seven spirits of Elohim, the fullness of the Holy Spirit. "And out of the throne  proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of God" (Rev. 4:5). Isaiah speaks of the Spirit resting upon Messiah: "And the Spirit of YHVH will rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the reverence of YHVH" (Isa. 11:2). This seven-fold reference speaks of the fullness and the dimensions of the Holy Spirit Who is in the earth with the completeness of (a) power ("seven horns") and (b) wisdom, knowledge, and understanding ("seven eyes"). See Revelation 5:6. [Note: We believe the "seven spirits" are not angels. However, we do believe angels were created by Elohim, reflect His glory, and function in the various aspects of His nature.  Some angels foretell, some protect, some empower, some strengthen, some give revelation, some speak in dreams, and so on (Gen. 19:1; 28:12; 32:1; Mt. 1:20; 4:6; Lk. 1:13,10: 16:22; Jn 20:16; Acts 7:53; Rev. 1:20; etc.]  Paul wrote of Messiah: For in Him dwelleth all the fullness of the Godhead bodily" (Col. 2:9). See also Mt. 2:16; Lk. 3:21-22; Col. 1:19 and 2:9. He is the Torah incarnate. His Spirit imparts Torah truth. The seven messages to the congregations found in Revelation chapters two and three represent aspects of Torah truth illuminated by the fullness of the Spirit. The very first message corresponds with the first great commandment (Deut. 6:4). It is a summons to return to the first love, Yeshua! "...you have left your first love...remember from whence thou has fallen, and repent, and do [return to ] the first works..."( Rev. 2:4-5). The most important thing is to know and truly love Yeshua, and to express that love in practical terms to "...the household of faith (Gal. 6:10), and then "...your neighbor" (19:18). Beha'lotchah's message to the saints is at least two fold: (1) Yeshua is blowing His Spirit across the hearts of believers and drawing up the flame of Torah truth with us. (2) He is encouraging us to kindle in our hearts a love for Messiah that ascends to the throne of grace day by day through holy prayer, praise, worship, and good works.

The Holy Spirit  "...but you shall receive power..." (Acts 1:8).

1. "...when the Spirit rested upon them, they prophesied..." (Numbers/Bamidbar 11:25).

"The phenomenon here mentioned for the first time was no doubt an ecstatic [joyful, supernatural, miraculous] utterance , not exactly beyond the control, but certainly beyond the origination, of those who prophesied. It must not be confounded with the state of calm, spiritual exaltation in which men like Isaac and Jacob spoke concerning things to come (Heb. 11:20; Gen. 27:29; 49:28). The Hebrew means literally "were caused to pour forth," and the fundamental idea is that those affected became for the time being vents for the audible utterance of thoughts and expressions which were not theirs, but the Holy Spirit's...As to the matter of these prophesyings, we may probably conclude that they were of the same nature as the ecstatic utterances of the tongues on the day of Pentecost and afterwards; not "prophecy" in the ordinary sense, but inspired glorification of God, and a declaration of His wonderful works (Acts 2:4 and 11)." [4] It is likely that the permanent gifting [charisma]of the Holy Spirit which remained on the seventy after the prophesying ceased were the gifts of "helps" and "administration" (see Romans 12:6-8; motivation or function gifts).

The Holy Spirit is the Promise of the Father, His precious, indispensible Gift to us (Acts2:38).

2. "The Spirit of the Lord will rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and the fear of the Lord" (Isaiah 11:2).

He is called "Lord"  in 2 Corinthians 3:18. He is the Spirit of the Father (Mt. 10:20), the Spirit of the Son (Gal. 4:6), the Spirit of Messiah Yeshua (1 Pet. 1:11), the Spirit of holiness (Rom. 1:4), the Spirit of the Living Elohim (2 Cor. 3:3). He is also Administrator of all the gifts and empowerments of the Almighty. He appoints ministries, bestows authority, and commissions believers into their offices (Acts 13:1-4).  And He makes the blessings of heaven available to believers in Yeshua through the baptism in the Spirit (Acts 1:8). Enhanced wisdom and understanding, revelation and power, understanding and reverence (Isa. 11:2) are all linked to the fullness of the Spirit, as is speaking in tongues. "Deep speaks unto deep at the noise of Your waterfalls; all your waves and billows have gone over me" (Psalms 42:7). Speaking in tongues expresses the love and communion of the Spirit, and bears witness of a personal intimacy with Yeshua that is too deep for expression by human language. Love for Yeshua is the key to fruitful discipleship in congregational life.

"And they continued steadfastly in the apostle's doctrine and fellowship, in breaking of bread, and in prayers...Now all who believed were together and had all things in common; and they began selling their property and possessions and were sharing them with all, as anyone might have need. Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart..." (Acts 2:42, 44-46).

In John 14, 16 and Acts 1:8 Yeshua promised his followers that they would receive the Spirit and power, which would enable them to become sanctified, effectual kingdom witnesses. Along with His divine power we find they received a spirit of unity also. "...because the love of God had been poured out within our hearts through the Holy Spirit who is given unto us" (Rom. 5:5). The element of unity must not be minimized or over-looked by the saints, because divided and unfocused power is dissipated quickly, and the results are wasted energy and limited productivity (fruit bearing). A divided and weakened Body of Messiah will have compounded difficulties demonstrating Messiah in the earth, and in participating in the fulfillment of restoration prophesies. Whether we perceive it or not, it must be admitted that the most dynamic global ministries today are predominantly Pentecostal, Spirit-filled enterprises. There's a reason for this fact. Our Messiah's Kingdom, Spirit power, unity, and effectiveness go together. Doctrine and customs will not successfully unite or motivate  believers, but His glory and presence, as manifested by the Holy Spirit, can and will. The more we have of the Spirit, the greater will be our power potential for (a) outreach, (b) communal peace and accord, and (c) demonstrating love. Hence, we are exhorted by Paul to, "preserve the unity of the Spirit in the bond of peace" (Eph. 4:3).

"...they will speak with new tongues" (Mark 16:17). The baptism in the Holy Spirit, with the evidence of speaking in tongues, opens to us the divine, supernatural realm of signs, wonders, and miracles. He enables us to preach in power, cast out demons, heals the sick, discern spirits, and minister in supernatural wisdom and knowledge (1 Cor. 12). The baptism in the Holy Spirit is transformational, and releases in the believer a new awareness of the presence of Elohim, greater vision, stronger faith, and increased experience with the Spirit's anointing. The "bridal language" of the Spirit, when used regularly, produces a number of benefits which we will begin to discuss next week.

Glory Note # 36: "But the wicked will perish; the enemies of YHVH will be like the glory of the pastures, They vanish--like smoke they vanish away" (Ps. 37:20). In the carnal and temporal world [earth realm], there is a glory--a beauty, a brilliance, a richness, an honor that can rest on and in the material things of creation. That glory fades away because material, temporal things do not last. They deteriorate, wither, and perish. The glory that was there, which belongs to Elohim, returns to Him when the decaying created thing dies and can no longer display it. "For when he dies, he will carry nothing away; his glory [wealth; that which brought him earthly honor] will not descend after him" (Ps. 49:17). Power, beauty, honor, richness, radiance, distinction, fruitfulness present on earth come from above, but are temporary. Only Yeshua remains the same. "Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow" (Jas. 1:17). YHVH's great glory is the source from which all the glories revealed in nature and man come. May we rejoice that He has chosen us with which to share His kingdom, power...and glory.

Parsha Summary

1. "Speak to Aaron and say to him: When you kindle the lamps..." (Bamidbar 8:2).

The bowls on the branches were filled with oil day and night, and the floating wicks were adjusted so the flames would throw their light toward the Menorah's central shaft, which supported the other six branches. It has been said that the branches on the right side symbolize spiritual activity and those on the left, temporal. When both sides of the main shaft direct their light toward the center, we are reminded that all our resources and pursuits should glorify the Holy One of Israel.

The essence of B'ha'alotcha the truth that "God is light" (1 John 1:5), and that we who trust Him must arrange our lives to display a maximum degree of His truth and glory. In setting the lamps of the Menorah in the Holy Place, consecrating the Levites, the second Passover, preparing the silver trumpets, organizing of all Israel, and correcting the people in the march-- we see Him "setting up" His lamps. That is, the Most High is seen placing the people and Tabernacle of Israel in order and position, even endowing, adjusting, and correcting them while on the move, so YHVH's light could be revealed to the surrounding nations to the greatest possible extent. Ultimately, B'ha'alotcha points to the Light that came into the world, Yeshua HaMashiach ben Elohim. "There was the true Light which, coming into the world, enlightens every man" (John 1:9).

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: Now, read through the parsha and answer the questions using your own words.

Prayer: "Open my eyes that I may behold wonderful things from your law" (Psalm 119:18).

Numbers 4:21-7:87: [Bamidbar] 8:1-12:16: Seven lamps /Levites /Passover /Silver trumpets /Tribes leave /complaints /seventy elders prophesy /murmuring of Aaron and Miriam.

Zechariah [Zecharyah] 2:10 (14)-4:7: YHVH's favor for Zion /Joshua the high priest /The Branch /Golden Lampstand.

1 Corinthians [Qorintyah Alef] 10:6-13: Paul's exhortation to believers to avoid Israel's mistakes.

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

"On this wise shall ye bless the children of Israel, saying unto [over] them, the Lord bless thee...keep thee..." (Num. 6:23-24).

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).

"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. 3:9).

[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.]

"And I will bless them that bless thee" (Gen. 12:3).

Note: New Scriptures are included for prayer and declaration for the Numbers section.

Stand and stretch forth your hands toward Jerusalem in prayer and declaration weekly after you finish each parsha.

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]

"It is good to give thanks to the Lord and to sing praises to Your name, O Most High; to declare Your loving kindness in the morning and your faithfulness by night" (Psalm 92:1-2).

Sing, "How great are Your works, O Lord," over Israel. Declare His loving kindness and faithfulness over the land.

Section 4: Living the Parsha

Conclusion

1. "Now these things were [became] our examples, to the intent we should not lust after evil things, as they also lusted" (1 Cor. 10:6).

Paul wrote that Israel's disobedience and rebellion in the wilderness, and the corrective judgments that fell on them, are to serve as reminders for all believers that we should desire what is holy and good in His sight. Let us not grieve the Spirit by following after evil. "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied" (Mt. 5:6). Shalom.

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.

Next week: Parsha Shelach Lecha ("Send for yourself")  Numbers 13:1-15:41;  Joshua 2:1-24

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.

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; 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. Book of Numbers, Leviticus-Numbers Volume, Pulpit Commentary, Eerdmans, p.76. 2. Ibid. pg. 269 3. Ibid, p.111.