TORAH and GLORY SCHOOL
Torah and Glory School Parsha Commentary Course
An education ministry of Bless the Land
Written by Dr. Hutch Church
July, 2011
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Parsha Lesson Thirty-nine: Chukat: ("Ordinance of")
Torah: Numbers [Bamidbar] 19:1-22:1
Haftorah: Judges [Shoftim] 11:1-33
Brit Chadashah: John [Yochanan] 3:10-21 and 1 Corinthians [Qorintyah Alef] 1:20-31
Sections: 1. Weekly Commentary 2. Parsha Study 3. Prayer and Blessing 4. Living the Parsha
Welcome:"Look upon mine affliction and rescue me, for I do not forget your law. Plead my cause and redeem me; revive me according to Your word" (Psalm.119:153).
The psalmist was suffering affliction from the hands of his enemies. They were reproaching and deriding him for his faith. But he remained faithful to the precious word of Elohim, the Torah. He called upon the Most High to plead his case (see Micah 7:9). When YHVH pleads the cause of His servants, He avenges them upon their adversaries and enemies, rescues them, and revives their faith.
"If ye abide in Me, and My word abide in you, ye shall ask what ye will, and it shall be done [created; established] unto you" (John 15:7). Walk in the Light. Call upon the Holy One of Israel. Let Him take up your quarrel, be your shield and provider, and revive your faith this week. Tamid Kadima--Always Forward!
Section 1: Weekly Commentary
Last week: Parsha Korach records Korah's rebellion and the judgment of him and the collaborators who supported his uprising against Moses and Aaron. Among other lessons gleaned from the story we observed the hazards of pride and unholy ambition, and we learned the value of Paul's perspective, and it's secret: "...for I have learned to be content in whatever circumstances I am [even if that means being a Kohathite helper and not an elevated priest]...for I can do all things [even live with humility] through Him who strengthens me" (Phil. 4:11-13). Yeshua is the Lifter of our heads.
This week: Our parsha is entitled, Chukat, which means "ordinance" or "decree." Basically, there are 613 mitzvot in the Torah and they comprise three categories. First, there are the mishpatim. They are the judgments, or laws, that are logical and that the human mind would conceive of without the direction of the Torah. Laws against murder and stealing are mishpatim. Next, there are the eidot. These testimonials, laws, edicts are understandable, make sense, and are useful/helpful, even if people have not conceived and formulated them. The Eidot include the ordinances concerning the Sabbath, feasts, and wearing tzitzits. Finally, there are the chukim ("chukat"). These laws transcend human understanding and defy reason. They represent legislation that is simply a fulfillment of the Elohim's will. Examples of a chukim (plural for chukat or chok) include ritual and purity laws, and the ordinance of the Red heifer. In this section we find the ordinance of the Red Heifer high-lighted. It is called the "chok of the Torah." It was a statute instituted for the purification of a person who was unclean by reason of contact with the dead, however light or casual that contact may have been. It seems reasonable from our passage in the Torah to surmise that God finds death obnoxious. It is a sobering, grotesque reminder of the horrid consequence of sin, which ruins lives, vitiates human potential, and brings people to sad, melancholy, often painful and untimely deaths.
The fact that YHVH finds death repugnant actually gives mankind a great and logical hope that death will at some point be vanquished and its prisoners liberated from its odious specter [the universal phantasm that haunts and perturbs the human mind]. Is there an assurance for such an expectation of which mankind can lay hold? Indeed there is! "If the ashes of a heifer sprinkling the unclean, sanctifies to the purifying of the flesh: how much more shall the Blood of Messiah, Who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God" (Heb. 9:13-14)?
In Messiah we are free to choose to be self-centered or Yeshua-centered; to keep clean or to remain in contact with the unclean, and stay defiled. Trouble begins when we forget that we are redeemed and made clean by Yeshua's shed Blood, and are dependent upon Him for victory in life. When we are self-confident, assume spiritual authority on our own, and become independent, we end up sliding back into the miry pit from which we were once gloriously delivered. May we forsake all impurity, uncleanness and self-sufficiency, and put on (and keep on) the clean garment of praise and humility. "Such were some of you; but you were washed, but you were sanctified, but your were justified in the name of the Master Yeshua Messiah and in the Spirit of our Elohim" (1 Cor. 6:11). Remember, we have authority only when we are under authority!
Other topics in Chukat include the death of Miriam, the water at Meribah, Moses' anger and his striking the rock, the death of Aaron and elevation of his son Eleazar, the Bronze Serpent, and the battle with the Amorites.
Torah
Torah Note # 39: "The Torah is the eternal, living monument of God's rendezvous with Israel, the nation's raison d'etre ["reason for existence"], the soul that enables the nation to survive every trial, to rise to undreamed of spiritual heights, and to realize the goal and hope of its Creator...[and] relive the revelation at Sinai, when our ancestors gathered around a lowly mountain and heard God speak to them. As they did then, we seek to come closer to our Maker by hearing His teachings and rededicating ourselves to their fulfillment." [1]
1. "Then the Lord spoke to Moses and Aaron, saying, This is the statute of the law which the Lord has commanded, saying, Speak to the sons of Israel that they bring you an unblemished red heifer in which there is no defect and on which a yoke has never been placed. You shall give it to Eleazar the priest, and it shall be brought outside the camp, and be slaughtered in his presence" (Numbers 19:1-3; see verses 4-19).
Moses was instructed concerning the chukat ("ordinance"] of the Red Heifer. Contamination and purification are the chief topics of Numbers, chapter nineteen. It is where we encounter the laws of the Red Cow, or the Parah Adumah, which was sacrificed outside the camp and burned. Its ashes were an integral part of a purification ritual for Israelites who had become ritually impure, contaminated by contact with a corpse, and with death, which is rightly despised because it is the shadow of sin (Rom. 5:12) and the wages of sin (ibid 6:23). Death, which was ever prevalent in the wilderness, was regarded as a foul thing, horrible, the least contact with which was to be scrupulously avoided, for it alienated the impure from YHVH and worship. Paul and John declared death to be an enemy of Messiah (1 Cor. 15:26; Rev. 6:8; 20:14). In the time of Moses, one who came into contact with the dead, even indirectly by entering a tent where a corpse lay, was unclean for seven days. The Kohen who performed the purification rituals themselves became impure, and had to bathe themselves and their clothes before entering the camp by evening. The law of the Red Heifer was given not at Sinai but in the wilderness, at a time when Israel was under judgment for rebellion and having to cope with the death of mounting numbers of people. Extraordinary measures were necessary for the spiritual restoration of the nation. The special provision was given at a time when, because of the spiritual defilement of many people and their alienation from the Tabernacle, the normal sacrifices and rites had been suspended. A sacrificial animal was chosen, a single Red Cow, quite a contrast for the number, variety, and repetition of the ordinary sacrifices of the Mosaic Law. The circumstances, victim, and the manner of sacrifice were admittedly different. The Red Cow was led outside the camp, slain by others in the presence of the high priest, the blood was sprinkled before the Sanctuary, and the rest of the blood was burnt with the carcass. Hyssop, cedar, and scarlet were all mingled in the burning of the animal. In the procedure, all the participants (other than the observing, attendant high priest) became unclean.
Note: The ashes of "one red heifer may have availed for centuries. Only six are said to have been required during the whole of Israelite/Jewish history; for the smallest quantity of the ashes availed to impart the cleansing virtue to the holy water. Had it indeed been possible to preserve the ashes from unavoidable waste, no second red heifer would ever have needed to be offered. Even so, the sacrifice of Messiah is one, and only one, as opposed to all the sacrifices of the law; and this because of the availing power of it and the cleansing virtue of His atonement endure forever, without the slightest loss of efficacy or the possibility of being exhausted." ['The Remedy of Death', Numbers, Pulpit Comm. Eerdmans, p. 244.]
The ashes were the residue of the entire sacrifice, including the blood. They (the ashes) were laid up, stored in a clean place outside the camp. When needed, the ashes of the red heifer were mixed with "holy water" [set apart for sacred use] and made a purification for sin and uncleanness for Israel, to deliver the people from bondage to spiritual impurity and death. The holy water mixed with the ashes would be applied with hyssop by a clean person. The holy water, with the ashes mixed in, was sprinkled upon the unclean person on the third and seventh day, when he would bathe, dress, and be clean. This speaks of (1) the cleansing power of the atonement and the resurrection (third day), wherein we rise from the death of sin into righteousness, and (2) the Sabbath, when we rest (seventh day) from our labors by denying our own wills, and living for God and our fellow man.
Note: Hyssop is a common but lowly plant (of no particular merit or esteem) used as the aspergillum in the ritual. An aspergillum is a brush or a small perforated container with a handle that is used for sprinkling holy water in a liturgical service.
Chukat statutes are from the mind of YHVH. "The defiled one could not invent purification of his own, nor could he go on as if defilement were a harmless, evanescent [fleeting] trifle. He might indeed say, 'What the worse am I for touching the dead?' judging by his own present feelings and ignorance of consequences. Nor might any immediate obvious difference appear between the defiled and the cleansed; nevertheless, there is a difference which God himself would make very plain and bitter in the event of persevering disobedience." [2]
2. "But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from among the congregation because he has defiled the sanctuary of the Lord: the water of separation has not been sprinkled upon him; he is unclean" (Num. 19:20).
Thus, there was no cleansing and no deliverance from uncleanness, spiritual death, and separation from YHVH, for Israel in the wilderness apart from the sprinkling of the ashes. If any wilderness Israelite was not purified in the divinely appointed way, he rejected a great personal benefit, and brought down upon himself Yahweh's wrath as one who defiantly and arrogantly defiled His sanctuary. The application of "water and ashes" is a picture of the sprinkling of the Blood of Yeshua on the Mercy Seat in heaven, Whose Blood purges the conscience of man from dead works to serve the living, risen Redeemer. (Mt. 22:11-13; John 13:8-11; 1 Cor. 3:16-17; Eph. 2:20-22; Heb. 10:29).
3. "And it shall be a perpetual statute unto them..." (Num. 19:21).
The Red Heifer purification rite was an ongoing necessity; thus it was in "perpetual" demand. In the forty years of wandering, death was constantly manifesting itself among the people and frequent, even daily contact with the dead was unavoidable. Touching a dead body, the grave, the tent of the deceased, a bone, or discarded clothing, were all sufficient to defile someone, and any other person the defiled person touched. Such was the severity and spiritual contagion of the contamination that resulted from contact with death. Hence, spiritual and physical death were seen with increasing clarity as the onerous penalty of sin, and in this way Elohim taught Israel the debilitating effect, both individually and corporately, of sin and the need for perpetual purifications. John stresses the same point in his epistle by pointing to Yeshua: "But as we walk in the light, as He is in the light, we have fellowship one with another, and the Blood of Yeshua Messiah His Son cleanses us from all sin" (1 John 1:7).
But the Red Heifer offering was needed for important, relevant morale reasons too. Recalling the death toll of plagues behind them, and the prospect of an entire generation perishing during forty years in the wilderness before them (at least 100 victims, friends, and family members per day), the haunting specter of physical death was a gloomy, ever-present companion to the wandering Israelites. They had been, after all, sentenced to walk for decades until a generation of countrymen fell beside them, one by one. [Further, there would be deaths during their wandering from other reasons as well.] By the experience, the generation entering Canaan would know that sin and death are connected. Consequently, the purification ritual of the Red Heifer served for (1) ceremonial restoration, (2) relief from the oppressive prospects of uncleanness, and (3) a hope for a better life. Without the special provision of the Red Heifer restoration ritual, Israel may have easily become calloused and indifferent to death, cynical, and unable to clearly see beyond the continuous loss of life to the hope of the promised land.
Note: Many people believe that the Second Coming of Messiah Yeshua cannot occur until the Third Temple is constructed and dedicated in Jerusalem. We are told that the purification ritual for the temple would require the ashes of a flawless Red Heifer born in Israel. Also the Ark, which Orthodox rabbis claim remains hidden under the Temple Mount, will need to be recovered and returned to its position in the Holy of Holies.
"Symbolically, the 'Cow' came to atone for the sin of the Golden 'Calf,' as if to say let the mother come and clean up the mess left by her child. If so, this explains why the commandment was directed to Aaron, the one who made the calf.
"Many other aspects of the service also allude to the idea above, that the Red Cow atoned for the sin of the Golden Calf. Its color is red, which symbolizes sin (See Isaiah 1:18); it was not ever to have borne a yoke, to symbolize a sinner who cast off God's yoke from himself; and it was burned, just as Aaron had cast gold into the fire to produce the Calf (Exodus 32:20). The [purification] ritual involves the use of cedar-wood, hyssop, and a thread dyed with the blood of a worm (verse 6), a combination that signifies sin and repentance: a sinner has been haughty like a lofty cedar tree, and in order to gain atonement he must humble himself like a blade of hyssop and a lowly worm (see Leviticus 14:4). Just as the sin of the Golden Calf was never completely forgiven (see Exodus 32:34), the ashes of the Red Cow were preserved (Rashi to v. 22 citing R' Moshe HaDarshan). [Chumash, Parashas Chukas, pg. 839.]
Hebrew/Jewish scholars have described the law of the Red Heifer as the quintessential "decree of the Torah" (verse 2). [Note: Quintessential: the essence of a thing in its purist and most concentrated form; representative. Yeshua is the quintessential Israelite. His life is in every born-again believer!] Their meaning is that the logic of the law is beyond human understanding. For instance, an apparent paradox in the decree leaves one scratching his/her head: the ashes of the Red Cow purified people who were contaminated; but, at the same time, those who participated in its preparation became defiled and regarded as unclean. Verses 7 through 10 indicate that the priests who performed the purification service became contaminated, and their clothing also! As a result, both the persons and their clothing had to be immersed in a mikvah, and then the contamination would be entirely lifted from them by nightfall.
YHVH has appointed for us the sacrifice of Yeshua as a purification from sin and uncleanness. Centuries ago, one could have touched the dead and said, What's the difference?" Today, one can persevere in sin, ignore the precious Blood of the Lamb, and ignorantly say, "What's the big deal?" There may even be no immediate difference to appear between the cleansed and the defiled. Nevertheless, there is a difference between being declared legally clean and declared unclean...a big difference. It is the difference between heaven and hell. The big deal is the better resurrection. Eternity will tell the tale. "If the ashes of an heifer sprinkling the unclean, sanctifies to the purifying of the flesh: how much more shall the Blood of Messiah, who through the eternal Spirit offered Himself without spot to God, purge your conscience from dead works to serve the living God" (Heb. 9:13-14). [Note: Messiah has obtained for Redeemed Israel truly wonderful spiritual blessings the Mosaic Covenant could not provide. Because of our limited space, I will only list several, and them with only a brief comment. The New Covenant has provided: (1) A better High Priest, Yeshua, Who has been counted worthy of more glory that Moses or Aaron, and is the Mediator a New Covenant (Jer. 31:31-33; Mt. 26:26-29). (2) A greater, nobler Tabernacle. The place of our High Priest's services is in the highest heaven. (3) A richer Sacrifice. Yeshua has entered the Most Holy Place "through His own Blood." Yeshua's Blood is: a. Human blood. Our High priest was born of a woman. He is "bone of our bone." b. Holy blood. Yeshua offered Himself "without spot or wrinkle." His earthly life was without flaw or sin. c. Heavenly blood. Yeshua had an "eternal Spirit." He possessed the divine nature without limitation, and is personally and literally almighty God, Deity in the flesh (Ps. 102:25; Isa. 57:15; John 1:1-14). His goings forth are from long ago, From the days of eternity" (Mic. 5:2). (4) Finally, the New Covenant provides a better cleansing. The Levitical sin offerings did not purify Israelites. They were appointed to effect only legal and ceremonial cleansing. The sprinkling of the "ashes of the Red Heifer" mixed with water ritually removed defilement from the person who had come into contact with the dead (Num. 19:2-9). But the Blood of Messiah washes away (not only covers) our sin and cleanses our consciences from "dead works." Thus, we have in the New Covenant (5) a more blessed redemption. Through Messiah we have free access to the Almighty, freedom to serve Him, a new spirit, and eternal life (John 4:21-24).
4. "Then the sons of Israel, the whole congregation, came to the wilderness of Zin...Miriam died there and was buried there" (Num. 20:1).
We are in chapter twenty. About thirty-eight years had passed since the events of chapter nineteen, and Israel arrived in the wilderness of Zin. In chapter twenty we read that Israel was headed into a new era. The generation of spies had perished in the years of wandering in the Wilderness, and the new generation was alive and coming into position to enter Canaan. The nation of Israel reassembled itself in Kadesh, the same neighborhood where they had rebelled in the beginning, and from where they were dispersed decades earlier. The Torah records the events of Israel's last year in the Wilderness and the commandments--some old, some new--that Moses passed to the people.
5. "There was no water for the congregation, and they assembled themselves against Moses and Aaron. The people thus contended...why have you made us come up from Egypt...Moses and Aaron came in from the presence of the assembly to the doorway of the tent of meeting and fell on their faces. Then the glory of the Lord appeared to them; and Yahweh spoke to Moses..." (Num. 20:2-7).
The people were thirsty and began to corporately complain, risking a duplication of the sins of the previous generation. They had not experienced a lack of water in their wandering, but at Kadesh became alarmed, and were hasty in their demand. But they did not gripe about the manna, or demand meat, or whine about returning to Egypt, as had their parents. They wanted water. The vocal ringleaders were probably the survivors of the older generation, with similar, complaint-prone dispositions, who carelessly and without reserve expressed the sentiments of the bulk of the people. "Why have you brought up the congregation of YHVH into this wilderness?" Their need was legitimate, though why they lacked water suddenly at this very late stage of their journey is not known. During their previous sojourn at Kadesh there had been no issue about the supply of water. After thirty-eight years, however, the original source may have become insufficient. In any case, Moses and Aaron fell on their faces, and the glory of the Lord appeared to them. Yahweh was indulgent and, despite the provocative manner of the restless congregation, spoke to Moses.
6. "Take the rod; and you and your brother Aaron assemble the congregation and speak to the rock before their eyes, that it may yield water. You shall thus bring forth water for them out of the rock and let the congregation and their beasts drink (Num. 20:8).
Before, Moses had struck the rock (Exodus 17:6) with his rod, and the miraculous water flowed. This time he was ordered to speak to it. The definite article the, in the phrase, "...to the rock," indicates the featured rock was a known rock. "The Sages teach that God had created a rock that He used often as a source of miraculous waters. This was the rock that the angel revealed to Hagar when her son Ishmael was dying of thirst (Genesis 21:19), and from which Moses was commanded to draw water nearly forty years earlier (Exodus 17:6). And that same rock accompanied the people throughout their wanderings (1 Cor. 10:4), as long as Miriam was alive. After her death, it ceased to yield water and was hidden (Ramban)." Some scholars teach this happened because the people did not mourn Miriam's death, and shed no tears for one who had played a significant part in the story of Israel.
7. "So Moses took the rod...and Moses and Aaron gathered the assembly before the rock. And he said to them, Listen now, you rebels...Then Moses lifted up his hand and struck the rock twice with his rod; and water came forth abundantly..." (Num. 20:10-11).
As commanded, Moses took the rod and left with Aaron to gather the assembly and give them drinking water in such a way that the Name of Yahweh would be sanctified. Moses ended up striking the rock twice, not speaking to it.
Note: There are a number of fascinating reasons explaining this incident of the rock, but we have space to cover only one: Verse 10 speaks of this rock, designating a distinct one. "...the Midrash infers that the people pointed to a specific rock and demanded that Moses bring water from it. To this, Moses responded, 'Can we bring water from a rock other than that designated by God?' Moses had been commanded to find the original rock, but it was gone from view (Rashi).
"God had commanded Moses to speak to the rock that had given water before, but he could not find it. He (acquiescing to the assembly's relentless badgering) spoke to a different rock but nothing happened. [Moses reasoned that if he had found the proper rock, speaking would have sufficed. But since he could not find that rock, he thought he would have to strike a different one, following the precedent of Exodus, when he performed the miracle by striking the stone; otherwise, he reasoned, why had God commanded him to take the staff with him? (Beer Mayim Chaim).] He struck a rock, but since that was not how the miracle was supposed to come about, only a trickle of water emerged, so he struck again, whereupon a torrent of water began to flow (Rashi). Apparently, Moses should have spoken to rock after rock until he came upon the right one, but the people's intemperance provoked him to anger. As the Sages put it, once he became angry, he erred in judgment and struck the rock (see Rashi to 31;21)." [Chumash; Chukas. pg. 844.]
The idea is that if Moses and Aaron had had sufficient faith and continued to speak--and had not fallen to agitation, anger, and unbelief which in turn aroused him to misrepresent YHVH by railing at the people--water would have come from the proper rock and Yahweh's Name would have been glorified. Then the entire new generation would have learned the intended valuable lesson that "if a rock, which does not speak or hear, and that does not need sustenance, carries out the word of God, then surely we should do so." [Ibid; p. 845]
8. "But YHVH said to Moses and Aaron, Because you have not believed Me, to treat Me as holy in the sight of the Sons of Israel, therefore you shall not bring assembly into the land which have given them" (Bamidbar20:12-13).
In the end, the sin of Moses failing to sanctify YHVH before the people was spiritually debilitating. It: A. Resulted in the failure of the glory of YHVH to appear; B. Caused those in the camp who were unsteady in faith, and distant, to become even further distanced from YHVH. All eyes had been upon Moses, the highly influential leader of the people. His example was not that of an obscure man. YHVH wanted to be gracious to Israel, but the conduct of the two leaders spoiled the event, and hampered a joyful outcome; C. Occasioned Moses and Aaron to lose the opportunity of entering Canaan with the company of Israel. Do not lower your guard. See 1 Peter 5:8. As one nineteenth-century wit once remarked, "It may not be our own fault if we are ridiculed; it is always our fault if we are ridiculous."
We conclude our comments on Moses and the rock with this remark, which is worth a moment of reflection: "Those who fail to sanctify [honor, welcome, and make room for] God before the people, and make [favorable, reverential conditions for] His glory to appear [and bless the assembly], must in turn bear the humiliation [of failure, disappointment, lack of Spirit-endorsement] before the people." [Y., Numbers, Pulpit Comm., pg. 266.] Some have gone so far to say that the sins of believers cannot be seen by the Almighty, but that is far from true. Here is what is true: "But if we walk in the light as He Himself is in the light, we have fellowship with one another and [then] the Blood of Yeshua His Son cleanses us from all sin" (1 John 1:7). The Almighty definitely dislikes sin among His people and will register His displeasure at some point. But when someone, who is a mature servant and stands out with an elevated appointment and influence, commits a transgression, he/she will be visited with a stricter correction (Luke 12:47; 1 Cor. 9:16; James 3:1)--and that for the good of themselves, and others.
9. "From Kadesh Moses then sent messengers to the king of Edom...Please, let us pass through your land...Edom, however, said to him, You shall not...so Israel turned away from him..." (see Bamidbar 20:14-22).
The brothers (twins), Jacob and Esau, separated and passed through different histories and experiences. Jacob became Israel. Esau become Edom. The nations were related. Moses request was therefore from a kinsman coming through difficult circumstances. He asked little, indeed. Had Edom complied, and shown hospitality and warmth, the people would have been set for the duration of history as a friend to Israel and to YHVH, and well-blessed in the earth. However, the request was rejected without an explanation. Edom may have been suspicious of Israel, but no clear reasons are given for nation's stout refusal.
10. "Then the Lord spoke to Aaron and Moses...Aaron will be gathered to his people; for he shall not enter the land which I have given to the sons of Israel, because you rebelled against My command at the waters of Meribah" (Num. 20:23-24).
Aaron died at one hundred and twenty-three years old, on the first of Av, after spending his last forty years in the Wilderness. He was succeeded by his son, Eleazar. According to the commentary, Aaron had the privilege and satisfaction of seeing Eleazar, his beloved and faithful son, fully dressed in the ceremonial garments of the Kohen Gadol before he died.
After Aaron's death, and the period of mourning that followed, Israel resumed it journey toward the Promised Land.
11. "When the Canaanite, the king of Arad, who lived in the Negev, heard that Israel was coming...he fought against Israel and took some of them captive. So Israel made a vow to the Lord, and said, If you will indeed deliver this people into my hand, then I will utterly destroy their cites. Yahweh heard the voice of Israel and delivered up the Canaanites..." (Bamidbar 21:1-3).
This is a picture of the soldiers of Messiah struggling with and over-coming their spiritual foes. Satan and a multitude of devils stirred up the Canaanites [some say the soldiers were really Amalekites] to make a sudden attack on Israel. He took some Israelites prisoner. Israel vowed to treat the Canaanites as foes to YHVH and to exterminate them. The Almighty accepted their pledge and gave Israel victory in the Negev, in the territory of Judah. There can be no compromise, no friendship with that which is hostile to the Holy One of Israel.
The Israelites did end up conquering all the cities of Arad, but not until Joshua's time (Jos. 12:14). The place was called Hormah, "devoted to destruction." We believe that the event is spoken of prophetically, as if it had already happened. Moses' vow of consecration was fulfilled when the new generation of Israelites were circumcised at Gibeath-haaaraloth, the hill of the foreskins, just prior to Israel's attack against Jericho.
Note: "More than half of Israel is desert, including the whole of the southern half of the country, which is taken up with an awesome expanse of scorched rock and raw, naked mountains and scored by arid, bone-dry valleys. This is the Negev, [a] picture-book desert, where the harsh dryness, consuming heat and intense light can thrill you--or kill you. Anyone exploring off the beaten path here, or even stepping out of their car for a quick look around in some desert location, will realize within seconds that it is vital to take precautions...The Nabateans, originally a nomadic Arab people, built...even small towns such as Avdat, in this empty land...Water cisterns were placed in flood valleys to catch the runoff after rare desert rains. It has been estimated that a Nabatean settlement collected enough rain in half an hour to provide water for three years..." Today Arad is a modern thriving town perched on a hilly ridge west of the dead Sea. Israel, Fodor, Pg. 225.
12. "Then they set out from Mount Hor...the people spoke against God and Moses...there is no [ordinary supply of] food and no water, and we loathe this miserable food [manna]. The Lord sent fiery serpents among the people so that many people of Israel died. So the people came to Moses and said, We have sinned...Then the Lord said to Moses, Make a fiery serpent, and set it on a standard...And Moses made a bronze serpent and set it on a standard...if a serpent bit any man, when he looked to the bronze serpent, he lived" (Num. 21:4-9).
The token of Yeshua's presence always accompanied the people in the Wilderness: manna (John 6:32; 48-51) and the rock that produced the water (1 Cor. 10:4; John 7:37). "...and lo, I am with you always" (Mt. 28:20).
The traveling began again. Though the trek was demanding on body and soul [the Arabah is hot, barren, rocky, stony, and subject to blinding sand storms], there was no justifiable reason for Israel's forthcoming complaints. Their renewed grumbling was unfounded. Nature may have withheld bread and water from Israel, but Yahweh was continuing to faithfully supply them. Still, the people complained again prompted by the roundabout route by which they were led in order to avoid entering Edom and incurring conflict with the populace. "And Edom came out against him with much people, and a strong hand. Thus Edom refused to give Israel passage through his border: wherefore Israel turned away..." (Num.20:20-21). Note: Esau and Edom are synonymous/equivalent. "Esau took his wives of the daughters of Canaan...took his wives, and his sons, and his daughters and...went into the country...Thus dwelt Esau in Mount Seir: Esau is Edom" (Gen. 36:1-8). Edom's withstanding of ancient Israel is prophetic of the resistance they have shown, and are still showing to Judah, and will continue to manifest against the return and settlement of Judah and Ephraim to the land of Israel in the end-time. Esau married daughters of Ishmael, the son of Abraham and Hagar. (Gen. 28:9). He later intermarried with the people of Canaan. (Gen. 36:2). His descendants, who went on to intermarry among the surrounding nations, include Amalek, who fought Israel when they came out of Egypt (Gen.36:12-16). Today Esau is represented by the Arab and Palestinian Muslims [Islamic confederation] who employ terrorism in their ongoing effort to defeat Israel and weaken America. Edom wants to kill or dominate Jews and Christians, and intends someday to own and occupy Israel and Jerusalem. Though the houses of Judah and Ephraim--the land of Israel and the Israelite nations of the west, the USA as chief among them--will experience warfare and tribulation (Isa. 1:17; Ezek. 35:15; 38:15-23), they will repent, recover and revive. But Edom will eventually come under the full weight of the wrath of YHVH. See also: Isa. 11:11-14; Ezek. 38:21-23; Obad. 1:17-21; Zech. 9:13-16; 10:3-10.
The complaining once again spread, and dissatisfaction mounted. Because of this, the sons of Israel provoked Yahweh's anger as before. Afraid that they were moving away from Canaan rather than toward it, they wanted instead to enter the land by the shortest and most convenient means. Their ungrateful murmuring opened unholy doors. Poisonous serpents, agents of divine punishment, went freely among the people and bit many. The afflicted, desperate sons of Israel then pleaded with Moses, beseeching him to pray that Yahweh would accept their repentance. Moses did, and Yahweh ordered him to make a serpent and place it on a pole. When the smitten Israelites looked up at Moses' copper serpent, they were miraculously cured.
Israel's discomfort led to discouragement, which in turn gave rise to their murmuring and complaining. Of course, their hardships were exacerbated by Edom's defiance and unkindness. Notwithstanding, their unholy complaining about Moses and manna naturally led to the next step, sin and its ravages. Judgment resulted. The many intractable malcontents, who were really "contagious contaminants," had to be removed [excised], lest the unthinkable happen, and Israel balk again and fail to enter the Promised Land and conquer Canaan. Thus, serpents came and many Israelites died from their bites. Evidently the venomous snakes were everywhere, as had been the frogs and swarms in Egypt forty years before (Ex. 8:3-4). The people were terrified and couldn't sleep, never knowing if or when a deadly and painful bite might occur. But Yahweh provided a salvation for His repentant ones.
The brazen serpent is a type of Messiah. "God sent forth His Son." 1. Moses made a serpent of brass that resembled the fiery asps of the area. Even so, Messiah was deity incarnate but made in the likeness of man (Micah 5:2; John 1:1-18; etc.). 2. The brass serpent had no venom. Yeshua was without sin, perfect humanity, with no guile found in his mouth (1 Pet. 2:22). 3. It was lifted up upon a standard. Yeshua was lifted up on the cross, an ensign to the nations, that all eyes would be drawn to the symbol of salvation. He was lifted up to bring all men unto Him (John 12:32-34). 4. Whoever looked up at the brass serpent was healed of the bite of the venomous serpent. Herbs and charms could not expel the poison from their blood. Also, everyone who beholds Messiah on the cross with the eyes of faith is divinely healed of the poison of sin and delivered from the sentence of death inflicted by the old serpent, Satan, and has "everlasting life." Institutional religion offers no cure to sin (John 3:14-15). 5. Every afflicted Israelite within sight of the brass serpent on the pole (standard) could have been healed, but only the ones who looked up ["whosoever believeth"] at the serpent in faith were healed. Even so, Yeshua calls all men, "Come unto Me, all who are burdened and heavy laden...and you will find rest [peace; absence of disturbance; healing] for your souls.." (Mt. 11:28-30) Yet, despite the broad proclamation of the Word, the serpent as well as the cross, are "foolishness" to the scoffer (1 Cor. 1:18-25). 6. The supernatural healings were by the goodness and power of YHVH, Who used the brazen symbol to effectuate faith in the hearts of the people. It is Yeshua Who "...upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of Majesty on high" (Heb. 1:3-4).
We do not read that the snakes were removed from the camp or region. The sons of Israel simply had to live in a state of faith. Similarly, Yahweh's divine remedy for sin, Yeshua's atonement, has saved believing men but it has not removed sin from the world at this time. Therefore, since sin still wars against our souls, we have need of Apostle John's encouragement, that is given to all Yeshua' disciples, to stay in the faith: "We know that no one who is born of God sins; but He who is born [begotten-Yeshua] of God keeps him, and the evil one does not touch him. We know that we are of God, and that the whole world lies in the power of the evil one. And we know that the Son of God has come, and has given us understanding so that we may know Him who is true; and we are in Him who is true, in His Son Yeshua Messiah. This is the true God and eternal life" (1 John 5:18-20).
Accordingly, we learn that it is very unwise to give discouragement a foothold in our minds, as it is a favorite weapon in the arsenal of the rulers of darkness to stumble believers, and precipitate murmuring and unbelief. Because of that, Paul writes a very important exhortation for the saints, one that must be remembered and followed if we wish to overcome and enter our own "promise land" in a timely fashion. He says to, whether we feel like it or not, "Rejoice always; pray without ceasing; in everything [not for everything, but in everything] give thanks; for this is God's will for you in Messiah Yeshua" (1 Thess. 5:16-18). Amen!
After the episode with the brazen serpent, Israel went forward again. However, we read of no more large-scale, leader-led complaints or rebellions, but sense the emergence of another spirit within the congregation--one of hope, faith, and patience. Then the sons of Israel went forward to Oboth, Ije-abarim, Zared, and the other side of Arnon.
13. "From there they continued to Beer, that is the well where the Lord said to Moses, Assemble the people that I may give them water. Then Israel sang this song: Spring up o well! Sing to it! The well, which the leaders sank, Which the nobles of the people dug, with the scepter and with their staffs" (num. 21:16-18).
This is the first time Israel sang a song of joy since the triumph of the Exodus forty years earlier. It was over the digging of a well from which Yahweh brought them an abundance of fresh water. Having to dig for water instead of receiving it directly from the rock was a signal that the end of their wilderness journey was near, when Israel would transition from receiving miraculous provision to obtaining sustenance from their natural labor in the fertile land. The spirit of joy in the song is a stark contrast to the bitter complaining heard so often in the desert. As Israel marched, Moses had suddenly heard His word, a divine communication about where to "dig" for water. The people quickly went to work, digging with staffs and wooden paddles, the only tools in their hands. Their efforts were rewarded as water and song sprang forth.
For us, the Holy Spirit is a well provided for us by Messiah, filling us with His joy and faith. "...but whoever drinks of the water [Holy Spirit] that I will give him (John 14:1-26) shall never thirst; but the water that I will give him will become in him a well of water springing to eternal life" (John 4:14). Wherefore, a born-again believer can say, "I will pray with the spirit...I will sing with the spirit..." (1 Cor. 14:15). The Spirit Himself gives us instructions, directions, and He inspires believers with prophetic songs to sing concerning the great things the Almighty One has done. Sing your own Spirit-led song now!
14. "And from the wilderness they continued to Mattanah, and...to the valley that is in the land of Moab, at the top of Pisgah which overlooks the wasteland" (Num. 21:19-20).
The ridge of Pisgah was part of the Abarim mountains west of Heshbon. From its summit one can view the valley of Jordan and the hills of Palestine. The field (or wasteland) was the treeless expanse north of Arnon, drained by the Wady Waleh.
15. "Then Israel sent messengers to Sihon, king of the Amorites, saying, Let me pass through your land...we will not turn into field or vineyard; we will not drink water from your wells...But Sihon would not permit Israel to pass through his border. So Sihon gathered all his people and went out against Israel..." (Num. 21:21-23).
The Amorites were not related to the Hebrews as were the Edomites, Moabites, and Ammonites, who claimed descent from Terah, Abraham's father. History suggests that Sihon and his people may have been intruders into the region from the north. [Note: The Ammonite national "god" was Chemosh, identified as the male deity of Phoenicia. The idol's image appeared on the coins of Areopolis as a god of war armed with fire torches. Human sacrifices were offered to Chemosh (2 or. 3:26-27). "He hath given his sons..." (verse 29). Of course, Chemosh, like any idol or false deity, could not save the Ammonites, or their children.] King Sihon resisted Israel's passage through their land, and Israel was ordered to smite him, which they did (v. 24; see also De. 2:24). "And Israel smote him with the edge of the sword." Israel went on to occupy their enemy's country (v. 31). The first hindrance to entry into Canaan was thus removed. The second hindrance to be eradicated would be Og, the giant king of Bashan.
"And I will bless those who bless you, And the one who curses you I will curse" (Gen. 12:30). Israel politely and peaceably requested passage through the Amorites land. By so doing, the potential for great blessing was being extended, but the arrogant Sihon rejected it. Israel gained confidence in their fight in Moab, and more valuable fighting experience for defeating Ammon. Little is known of King Sihon. He lived in Heshbon. He was the conqueror of Moab, and was more fierce than the Canaanite rulers, but he perished anyway because Israel fought against him in faith. Learn: The basic choice of receiving a blessing is presented to each of us daily.
"If possible, so far as it depends on you, be at peace [live peaceably] with all men" (Rom. 12:18).
16. "Then they turned and went up by the way of Bashan, and Og the king of Bashan went out with all his people, for battle at Edrei. But the Lord said to Moses, Do not fear him, for I have given him into your hand, and all his people, and all his land..." (Num. 21:33-34).
Note: Og was an ancient Amorite king who was slain, along with his army, by Joshua and the sons of Israel at the battle of Edrei. Og means "gigantic". Apparently he was, indeed, a giant. According to several fantastic traditions, Og rode out the deluge clinging to Noah's ark! [That would be a tough one to prove.] In Islamic lore his name is 'Uj ibn Anaq,' one of the giants mentioned in the Qur'an. In any case, Og ruled a large and fertile land which contained some sixty walled cities with bars and gates, and many un-walled towns and villages. His capital was Ashtaroth which was also the worship center of the fertility goddess. Og is famous for his large bed (Deut. 3:11), which was made of Iron and measured 9 cubits (about fourteen or so feet) by four cubits (six or so feet). His kingdom was given to the tribes of Reuben, Gad, and the half-tribe of Manasseh.
The King of Bashan and his walled cities were formidable, and must have been a wonder to tent-dwelling Israel. At some point Israel was threatened by King Og , the aboriginal colossus, and were resisted by his fortifications. They were commanded to not fear the northern Amorites. "So they smote him" (verse 35), as they had Sihon. The nation of Israel moved forward and pitched in the well-watered steppes of Moab, probably while their armies were active in their northern conquests.
The ordinance of the Red Cow, the incident with Moses and the rock, the corrections against complaining, and the victories of Israel over Arad, Sihon, and Og, were all providentially ordered to prepare, encourage, and animate Israel for the work of conquering Canaan. "And we know that all things work together for good to them that love God, to them that are called according to His purpose" (Romans 8:28). Having read of the remarkable events in Chukat we appreciate Isaiah 55:11 strongly affirming the dependability of the Almighty's promise, which He will perform regardless of any resistance formed against it. "So shall my word be that goeth forth out of my mouth: it will not return unto me void, but it shall accomplish that which I please, and it shall prosper in thing whereto I send it."
Haftorah
1. "So Jephthah passed over unto the children of Ammon to fight against them; and YHVH delivered them into his hands. And he smote them..." (Judges 11:32-33).
In the haftorah narrative, we read of the great warrior Jephthah, a Gileadite, who was divinely called upon to lead Israel in battle against Ammon, the nation that resisted Israel years earlier, and that was challenging Israel's right to the land. Jephthah corrected Ammon's leaders, and gave them the true account of how Ammon first attacked Israel (Bamidbar 21) when the nation was approaching Canaan. Uninterested in a peaceful settlement however, Ammon went on to fight Jephthah and Israel, and was defeated in battle. Thus, Ammon was eliminated once again from being a threat.
"Then the Spirit of the Lord came upon Jephthah" (Judges 11:29). He had come upon Othniel, Gideon, and Samson also (Judges 3:16; 6:34; 13:25; 14:19; 15:14). He will come upon you and me as well. Remember, the Spirit of YHVH is not simply an influence, but a living and powerful Presence Who comes upon a person to inspire and empower him/her for service. How He inspires and empowers depends on the faculties and capacities of the person, and the need of the hour. He does not eliminate a person character when He anoints him/her, but often enlightens, expands, and strengthens the natural talents and gifting already present.
Yeshua: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
1. "And Moses interceded for the people. Then YHVH said to Moses, Make a fiery serpent and set it on a standard..." (Bamidbar 21:7-8).
Distrust and sin broke forth in the camp again, and--as we have pointed out already--YHVH sent poisonous serpents as the mode of judgment and correction. Elohim delivered them to one of the dangers of that region. Many people died from the deadly bites, which side effect was an agonizing, unceasing burning within the afflicted skin and muscle area. While many perished from the venom, others, lingering in their miseries, sought deliverance and desperately turned to Elohim. Only YHVH, who summoned the serpents in the first place, could take away the affect of their bite. As commanded, Moses made a brass serpent and placed it upon a pole, and lifted it up as a standard so all trusting eyes could see it. The power of YHVH acting through the faith of those that came and looked upon the symbol wrought deliverance, and many lived. Once the cure of the fatal bite was revealed, anxiety lifted and composure return to the camp.
2. "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life" (John 3:14-15).
This was the last miracle involving Moses ["Moses lifted up the serpent"]. It occurred near the borders of the Promised Land. Serpent-plagued Israel was to envision the hand of YHVH personally involved in the cure of the snake bits, and not give credit for the miracle to an object or symbol. The whole incident pointed to the good things to come: "But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes [blows that cut in] we are healed" (Isa. 53:5). The Son of Man had to be lifted up on a cross. A. It was necessary to fulfill the prophetic word. B. It was necessary to satisfy Elohim's justice which required an innocent sacrifice for fallen man. C. It was necessary to in order to reveal the depths of YHVH's love, which was the motive for the sacrifice of His Son. Love found a way to satisfy justice. The reality of divine love for man is greatly magnified by the value of the sacrifice which it designed. "...you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers ,but with precious blood, as of a lamb unblemished and spotless, the blood of Messiah" (1 Pet. 1:18-19). [Passages that confirm the necessity of Yeshua's death include Heb. 7:29; 8:3; and 9:7,12,22.] The cross was/is the passageway to the Throne of YHVH's grace. "Whosoever believeth in Him shall have eternal life." The venom of the snake bite, which caused great suffering and death, is a type of sin. When the smitten Israelites looked upon the brass serpent they lived. It was the gaze of faith that delivered them. When we look upon the Savior on the cross with the eyes of faith, we are saved from the power and penalty of sin. "Look unto Me, and be ye saved..." (Isa. 45:22). Healing and eternal life are in the look of faith. Thus, faith looks up at the cross and accepts Messiah as Redeemer. [The public pronouncement to Israel of the brazen serpent on the pole is a type of the preaching of the Gospel.] Faith is the means of our justification and of having the righteousness of Yeshua imputed to us. Faith, in short, is the foundational principle of Kingdom life (Gal. 2:20). Yeshua was the Father's precious gift. But a moral or spiritual gift cannot be received as a material present, independent of the character or disposition of the recipient. Belief is indispensible. The great multitude of all YHVH's blessings are available to us...by faith.
The Holy Spirit "...but you shall receive power..." (Acts 1:8).
1. "Then they set out from Mount Hor...and the people became impatient because of the journey" (Bamidbar 21:4).
The conditions the Israelites faced, including being led away from Canaan, enduring the rough and rocky terrain, and living alongside complaining companions, are circumstances found in the pilgrimage of all saints, to a greater or lesser degree.
2. "Remember the Word unto thy servant, upon which Thou hast caused me to hope. This is my comfort in my affliction: for Thy Word [spoken and written] hath quickened me" (Psalm 119:49-50).
As Moses did earlier, the servant-writer of the Psalm had a divine communication appointed unto him. Because of the word spoken to him, the afflicted writer had a great hope to which he could cling. Afflictions and trials, from whatever source, occupy a large measure of life and influence the shape of our characters and destinies. Sometimes these adversities and demands are too powerful and unrelenting for us to handle in our own strength, and so we remember YHVH, Who we may have forgotten in our prosperity and times of ease. Then we [each] cry out from under our growing burdens, "Deliver me!!" And He hears our appeal, sends His Word [answer, direction, plan, supernatural power, angels, and more] and delivers us (Ps. 107:20).
But some things, it seems, we will learn only under stress and tribulation. Change does not come easily for most people. Yet, while we go through the School of Messiah [sanctification], He is ever our refuge. His Word/Voice in our trials brings us from discouragement and half-heartedness to whole-heartedness, from uncleanness to cleanness, from uncertainty to certainty, from defeat to victory. Listen for His voice. Sometimes the Spirit will speak to (into) us about things to come (John 15-16) and give us a certain knowing. We often call this intuition. Men as well as women both have it. A believer's intuition is known by a deep spiritual sense, or feeling. It is not a physical feeling, nor is intuition produced from the mind, because it is not based upon reason, knowledge, or carnal emotions of the soul. However, one must judge carefully all intuitive promptings to determine that the source of the inner knowing is, indeed, the Holy Spirit.
Note: "For we walk by faith and not by sight" (2 Cor. 5:7). Everything concerning our relationship with Yeshua, and the Father, has to do with the Holy Spirit. He establishes our bond of intimacy and unity with the Almighty. This fact brings us to an important point: Returning Israelites/believers should therefore become mature in the ministry of the Holy Spirit. But men in particular must be encouraged in the truth, that they are intuitive beings who are well-able to function with sensitivity to the leading and the gifts of the Spirit, and to perceive what He is doing within their regenerate spirits. Too often men are encouraged, even expected, to function in the exercise of logic only (primarily). Thus they tend to become disinterested in meaningful, intimate interaction with the Spirit. Going along with this idea, and giving up this spiritual ground, is irresponsible and a big mistake. Maintaining the incorrect perception of male believers as basically logic-oriented only, or that they are somehow innately unintuitive or insensitive, restricts their hope, narrows their vision, and limits their spiritual potential. Such a notion tends to "dumb down" a large segment of the Body of Messiah and limit the flow of the Spirit's ministry in the family and assembly. We must correct this distortion. Encouraging boys and men to develop their Spirit-quickened intuitive potential to hear and sense His voice and leading is critical to restoring power and leadership to Messiah's congregations. Further, it would go a long way in restoring them as the spiritual priests in their homes. Yeshua was speaking to men when he said, "He will tell you things to come..." (John 16:13). Boys and girls, men and women are all called and enabled to listen and hear from the Holy One of Israel. Spirit-sensitivity for all is part of the mutual inheritance of Redeemed Israel we share.]
Speaking and praying in the Spirit (tongues) helps us all to become more sensitive to His voice, in whatever form it takes. Men, take up this exercise. Here are three more benefits of using you prayer language--speaking in tongues, regularly:
G. When we pray in the Spirit (with our spirit), we offer a divinely inspired, empowered prayer to Yahweh which is in agreement with Him. "God's Spirit touches our spirits and confirms who were really are. We know who He is, and we know who we are: Father and children. And we know we are going to get what's coming to us--an unbelievable inheritance" (Romans 8:16-17 The Message)!
H. Praying in tongues enables us to pray for things and situations beyond the scope of our natural knowledge or comprehension, and thereby renders believers more effectual and availing. "Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered" (Rom. 8:26).
I. Speaking in tongues enables our spirits to respond and resound with the Holy Spirit, places us "in gear" with the mind of Messiah, and stirs up faith to lay hold of the promises of our redemption in Yeshua. "The Spirit Himself bears witness with our spirit that we are the children of God. And if children, then heirs; heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together" (Rom. 8:16-17).
Glory Note # 39: "And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer's inkhorn by his side" (Ezek. 9:3). The Elohim of Israel is the One from whom glory comes, and not from man or nature. Glory belongs to YHVH alone, and He is jealous of His glory (Isa. 42:8; Rom. 1:21-25). His glory does not fade, but is constant. YHVH's glory can be seen in things, but we must praise Him and not the object in/through which His glory is seen. The man with the inkhorn had the responsibility to make good use of his tools, and write in a manner that would glorify the Master. Abuse would be sin. Many with inkhorns [communicators of the Common Era] have fallen to covetousness, and to the temptations of fame, power, and riches. Pen and ink have great influence. Great truths or falsehoods are transmitted and preserved by this powerful agency. The work of warriors is remembered in the ruins of war, but the work of the writer endures. King Nebuchadnezzar's victory left rubble in Jerusalem, but the Psalms of David remain to powerfully enrich readers to this day. May all our endeavors and assignments bear fruit that remains (John 15:16), and reveal His glory.
Parsha Summary
1. "This is the ordinance of the Torah which YHVH has commanded, saying, Speak to the children of Israel, that they bring you a red heifer without blemish...upon which never came a yoke" (Bamidbar 19:2, Restoration Scriptures).
As we have mentioned, the mitzvot were of three types; mishpatim, eidot, and chukat. Chukat mitzvot stand out in that they defy logical explanation. If a person touches an unclean object, intentionally or unintentionally, he becomes impure, period, and must undergo purification rituals. Brushing against something unclean or eating it results in the same degree of uncleanness. Thus, the chukat is absolute. There are no primary or secondary degrees of involvement or impurity. "In truth, every mitzvot is a choc [chukat], an unequivocal expression of divine will. It is only that many mitzvot come enclothed in garments of varying rationality [more or less understandable], for G-d desired that they be integrated into our rationally structured lives. But then there are those mitzvot [chukat] that reach us unencumbered by finite garments [beyond human reason], free of all that quantifies, qualifies, and classifies there divine essence [they must simply be accepted]. We need structure and priorities--it's the only way we know to lead constructive lives. But we also need those moments and experiences that bring us in touch with the underlying integrity of life. [These provide] moments that impart to us the recognition that, in the final analysis, our every deed and endeavor...[has] significance." [Life Without Bumps, Chabad.org/parasha/article. p.2.]
2. "Behold, his soul which is lifted up [proud, defiant] is not upright in him: but the just shall live by faith" (Hab. 2:4 see Rom.1:17; Gal. 3:11; Heb. 10:38).
Habakkuk prophesied around the seventh century BCE. His writing was a reminder to unfaithful Judah that YHVH was righteous and holy, and that He would punish their sin. He wrote the people of the coming invasion by Babylon. He provided this assurance: those who are faithful to His word, even after the invading kingdom had sunk into ruin, shall live in true blessedness. In the midst of trials and rapid change in life, such a person shall have peace that flows like a river, and in the end rejoice before the Throne of Elohim. There is no real joy in living opposed to the will of Elohim. Trust His promises. Habakkuk's statement lives on, and embodies the first principle of the Law: faith is commensurate with keeping His mitzvot--mishpatim, eidot, and chukat, whether we fully understand them or not.
Section 2: Parsha Study:
"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 19:1-22:1: Red Heifer/Death of Miriam/Murmuring/Water at Meribah/Moses strikes the rock and is rebuked/Edom refuses Israel/Death of Aaron/Arad conquered/More complaining/Bronze serpent/Sihon and Og; Amorites defeated/Moab.
Judges 11:1-33: Jephthah's hasty vow/He defeats the Amorites.
John 3:10-21: Nicodemas/Faith and the New Birth.
1 Cor. 1:20-31: The wisdom of Elohim.
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).
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]
"His song will be with me in the night, A prayer to the God of my life" (Psalm 42:8).
Section 4: Living the Parsha
Conclusion
1. "...the clean person shall sprinkle on the unclean on the third...and...seventh day...But the man who is unclean and does not purify himself from uncleanness, that person shall be cut off from the midst of the assembly...the water for impurity has not been sprinkled on him, he is unclean...it shall be a perpetual statute" (Bamidbar 19:19-21).
The rite ["chukat"] of purification was something of solemn importance. The holy water was applied twice, which spoke of the tenacious, clinging power of the pollution of death--the uncleanness incurred by one coming into contact with a corpse--that had to be removed. We observe in this chapter, by the design of the chukat, that death was to be viewed not just as a physical change, or social or domestic separation, but as the companion of sin. Sin and death were to be seen as different sides of the same coin. "The very exceptional character of the ordinance [Red Heifer chukat], and it isolation from the body of Mosaic legislation; the singular and apparently contradictory character of its details, as well as the great importance assigned to it both in the ordinance itself and in the practice of [Israel]; would have led us to look for some eminent and distinctive fore-shadowing of the one Sacrifice once offered. The New Testament confirms this natural expectation, not indeed dwelling on details, but ranking "the ashes of heifer sprinkling the unclean" side by side with "the blood of bulls and goats," as typifying the more prevailing expiation [atonement] made by [Messiah]. We have therefore, in this ordinance Messiah Himself in the oneness of His election and sacrifice; Messiah in the perfection, freedom, and gentleness of His untainted life...in a word, we have Him who by dying overcame death, and delivered them who through fear of death were all their lifetime subject to bondage." [3]
A. Personal application: "For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent" (1 Cor. 1:18-19).
Paul declared that the preaching of the cross was absolutely necessary. The Blood of the cross, Yeshua's physical death and burial, and His bodily resurrection are central to the Gospel. "...without shedding of blood is no remission" (Heb.9:22). The cross needs to be clearly and plainly preached despite its reception. To some--those that are perishing-- such doctrine will be foolishness, incomprehensible, illogical. To others, it is the wisdom and salvation of YHVH. What seems hard to reason or explain, what might even seem foolish, can be in fact the wisdom of YHVH. Chukat ("Ordinance") is a mitzvot that may be difficult to explain, but it is conceived in the counsels of the Almighty, and comes forth from His heart. Therefore, it is essential and good.
Understanding is essential. "But if any of you lack wisdom, let him ask of Elohim, who gives to all generously and without reproach, and it will be given to him" (James 1:5).
Seek Him continually: "Let me see Your glory." His glory is in you by the Holy Spirit. Pray and believe for His presence to rise up and envelope your soul with His goodness, and the revelation of His heart. You are a child of the Most High and He desires you to experience intimate spiritual communion with Him.
Remember! Growth for spiritual strength takes "lifting." Be sure to complete your answers and exercises. They represent the "weights" that the Holy Spirit will use to equip you with a strong, well-proportioned, balanced, spiritual physique of Spirit and Truth.
Next week: Parsha Balak ("Balak") Numbers 22:2-25:9
Footnotes: 1. Chumash, Stone Edition, Preface, xiii. 2. Book of Numbers, Pulpit Commentary, Eerdmans, p. 251. 3. Ibid, p. 242.
