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Written by Dr. Hutch Church

June, 2011

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Parsha Lesson Thirty-eight: Korach ("Korah")

Torah: Numbers [Bamidbar] 16:1-18:32

Haftorah: 1 Samuel [Schmuel Alef] 11:14-12:22

Brit Chadashah: Romans [Romiyah] 13:1-7

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

Welcome: "Concerning thy testimonies, I have known of old that thou hast founded them forever" (Psalm 119:152). The psalmist was convinced. His study had revealed to him that the commandments, the times, seasons, and moral precepts of the Law are not temporary or passing, but that YHVH's Word is eternal. "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). Thus, in a restless, ever-changing society two things remain constant--YHVH and His Word. "But the word of our God stands forever" (Isa. 40:8). When Yeshua taught in the Temple the people would rise early in the morning and come and listen to Him. He told them: "Heaven and earth will pass away, but My words will not pass away" (see Luke 21:33-38). Our faith is secure.  May He bless your reading this week. His word making entry into your soul will bring forth good fruit (Isa. 55:11; Heb. 4:12). Put your confidence in the integrity of His eternal Word and you will do well, regardless of your circumstances. "Yeshua HaMashiach is the same yesterday, and today and forever" (Hebrews 13:8). Tamid Kadima-Always Forward! Shalom.

Section 1: Weekly Commentary

Last week: Parsha Shlach L'cha chronicled the events concerning the mission of the twelve spies. Their negative report and unbelief discouraged Israel, and caused a major setback for the nation. We learned: "Let us labor therefore to enter into that rest, lest any man fall under the same example of unbelief" (Heb. 4:11).

This week: Parsha Korach is named after the central figure and chief antagonist of our weekly reading, Korah, son of Izhar. The name "Korah" means "baldness." According to the Rabbis it refers to the gap or blank space which he made in Israel by his revolt. He was a man of wealth, and a prominent leader in his family, the Kohathites, who were the Levites that carried the ark on their shoulders when the Tabernacle was transported. The chief reason for Korah's discontent and subsequent rebellion was the nomination by Moses of Elizaphan as the prince over the Kohathites. Korah was bypassed as the new leader and became deeply resentful. After the incident with the spies, Korah took advantage of the nations dissatisfaction with Moses and incited a revolt against Israel's esteemed leader, challenging his authority. His wife encouraged him, and he was joined and supported by Dathan, Abiram, people from the tribe of Reuben, and 250 leaders of renown who were resentful of the decree that the men over twenty years old would die in the Wilderness. When Moses realized that Korah and his supporters were aspiring for the priesthood privileges/status also, he challenged them to offer ketoret, the burning of sacred incense, before YHVH. Parsha Korach ("Korah") is the story of the rebellion and its bitter consequences.

Torah                  

Torah Note # 38: "A good man out of the good treasure of the heart bringeth forth good things..." (Matt. 12:35). "When God revealed Himself to us (Exodus 19:16-20:21), He did not give us a systematic theology, creeds, recipes, or diagrams. He gave us a legal code. He gave us laws. Yet they are more than just laws intended to tidy up human society. They are actually pieces of godliness. Each Mitzvah (commandment) is a small revelation of God. More than just a rule for governing human behavior, the laws of Torah are a reflection of the Lawgiver. When God broke the silence and spoke to His creation at Mount Sinai, the words He spoke were the fullness of His heart. Each law, each commandment, no matter how small or seemingly irrelevant, is actually a piece of revelation from God, an overflowing of His heart." [1]

1. "Now Korah the son of Izhar, the son of Kohath...with Dathan and Abiram...and On the son of Peleth, sons of Reuben [Note: Reuben was the neighbor of the Kohathites on the south side of the camp.], took action, and they rose up against Moses, together with some of the sons of Israel, two hundred and fifty leaders of the congregation, chosen in the assembly, men of renown. They assembled together against Moses and Aaron and said to them, You have gone far enough, for all the congregation are holy, every one of them, and the Lord is in their midst; so why do you exalt yourselves above the assembly of the Lord" (Numbers 16:1-3)?

Korah was the ringleader of a rebellion that embittered Moses and wrought much trouble for Israel in the Wilderness. He was envious of the power and privileges of Moses and Aaron and unhappy with his own lesser, but nevertheless honorable, position as a Levite. He rallied restless men around his call for equality and brotherhood, a skewed application of Torah that he wrested from Exodus 19:6: "Ye shall be to Me a kingdom of priests and an holy nation." He felt every Israelite should share in the same privileges as did Moses and Aaron, especially himself. He enlisted the support of conspirators and malcontents, many from the tribe of Reuben, who felt they should be restored to first-born rights and prerogatives. A goodly number of the congregation of Israel was sympathetic to Korah and supported the rebels. In the midst of the mutiny and ensuing chaos, the humility and faithfulness of the two legitimate leaders, Moses and Aaron, clearly stood forth. Their meekness was distinctive, and in stark contrast to the arrogance and presumption of the rebel leaders, even to the extent that, once the Reubenites and core-conspirators had perished, Moses never uttered an unholy word against them.

Korah planned to bring false charges against YHVH's anointed. "You have gone far enough, for all the congregation are holy."  [Note: "Seekest thou great things for thyself? Seek them not" (Jer. 45:5). May we let YHVH lift us up, and not ourselves. Remember Miriam; Numbers 12:1-15.] He would take men and rise up and position himself before Moses to oppose him and denounce Aaron's assuming the role of High Priest. Korah was a Levite, but his genealogy (traced back) stops with Levi. It omits the name of Jacob. "...the Patriarch prayed on his deathbed (Gen. 49:6) that his name not be associated with Korah's assembly (Rashi). It is axiomatic that the conspiracy of Korah must have had its roots in a failure of his forebears--righteous as they were--to eradicate subtle inclinations toward evil. [Selah] The intent of Jacob's prayer was that he'd be free from any such seditious tendencies, and the fact that his name is omitted here is proof that his righteousness was without flaw (Gur Aryeh). Indeed, the sages homiletically expound that the names of the people mentioned here contain allusions to previously existing seeds of the evil that blossomed with Korah (Sanhedrin 109b)." [Chumash; page 821]

Korah's sedition would be much more formidable and dangerous than were the camp's previous uprisings, and Moses immediately and accurately perceived the threat (v.4). The other seditions/demonstrations were restricted to a few persons, like Miriam and Aaron, or were unorganized disturbances at Marah, Kibroth-hataavah, and Kadesh. These uprisings involved unruly crowds that had no specific aims or charismatic leaders. With Korah's rebellion, however, there was a strong, ambitious leader who was envious of Moses and Aaron. He was a resolute and able man, capable of exciting the congregation of Israel, and who had designs to preempt [displace] YHVH's chosen servants.

Korah intended to challenge (1) Moses' legitimacy, (2) the divine origin of the commandments, and (3) cast suspicion on Moses by charging that his appointment of his brother Aaron to the position of High Priest was an act of brazen nepotism!  Korah thought (we believe) he could then follow [logically] with an accusation that Moses had lied to retain power; that he had fabricated commandments that had no basis in reason or origin in God. His frame of thinking was made apparent by (a) having his followers present themselves before Moses dressed up alike in garments of techeiles, turquoise wool, and (b) publically questioning him about whether an all techeiles (blue) robe/garment still required a single techeiles (blue) thread it its tzitzis? Moses, we are told, responded in the affirmative (Gen. 15:38).  But by such manipulative challenges, Korah hoped to convince the people that Moses' laws were illogical and the product of his own imagination. The religious leaders in the days of Yeshua did the same thing--made petty attempts at faultfinding (Mark 7:2).

"...why do you exalt yourselves over the congregation" (verse 3).

Korah followed through with his strategy and organized a band of seditionists comprised of princes, chiefs, and men of renown. He gathered also the malcontents and complainers from the fringes, inflaming them all and holding out to them flattering but unattainable hopes. Soon the entire camp had been influenced by the foment of the conspirators. Then, hoping to overwhelm Moses by a great show of popular support, Korah stood and made his reckless charges. He accused Moses and Aaron of selfishly seizing power and prestige for their own aggrandizement at the expense of the sons of Israel, who, he insisted, were just as qualified and able as they. His logic declared that all Israel was anointed and under the cloud, and therefore Moses and Aaron had no right to assume for themselves the nations two highest offices. His intention was that Moses and Aaron be stripped of their (allegedly) ill-gained honors, possibly diminished in their positions, and himself in some manner elevated. Elohim's installed leadership, the emblem of His authority, was thus being severely resisted. The words of Paul, that speak of a better spirit, come to mind: "Love suffers long, and is kind...does not behave itself unseemly, seeks not her own, is not easily provoked, thinks no evil' (1 Cor. 13:4-5).

But Korah was not motivated by love for others. He was primarily concerned, as are most complainers, with himself. He dishonored the rule of Moses, the king in Jeshurun and mediator of Israel. He waged war against YHVH's truth using half-truths, a tactic the devil tried unsuccessfully to use against Yeshua, and yet uses successfully to beguile believers today (Mt. 4:1-11). Hence, proud Korah, who was blinded by his own sense of self-importance, is an example of one who abuses his potential and abilities, and proves to be unfaithful in the office to which he is called. Pride is very hospitable to envy and ambition, and such an unholy triumvirate always proves to be a believer's undoing. Our remedy to such devilish impulses: "Let every soul be subject to the higher powers. For there is no power but of God: the powers that be are ordained of God" (Rom. 13:1).

2. "When Moses heard this, he fell on his face; and he spoke to Korah and all his company, saying, Tomorrow morning the Lord will show who is His, and who is holy, and will bring him near to Himself. Do this: take censers for yourselves, Korah and all your company, and put fire in them, and lay incense upon them in the presence of the Lord tomorrow; and the man whom the Lord chooses shall be the one who is holy. You have gone far enough, you sons of Levi" (Numbers 16:4-7).

The rebellion was confronted and defeated by the prayers of the meekest of men, which meekness the mounting aggravations of Korah's rebellion could not breakdown. "Now the man Moses was very meek, above all the men which were upon the face of the earth" (Nu. 12:3).  The verse affirms the humility of Moses, but its form is a hyperbole that presses the point, and is not uncommon in Scripture. John 21:25. Moses did not attempt to shout down the pitchforks, rope, and torches, but carried his cause to the chamber of the Most High. "I am accused of playing the prince and being a tyrant, but I have never defrauded them or exacted dues." He then went forth to inform the rebels to return in the morning with censors and incense in hand, where YHVH Himself would respond to them. If He accepted their offering service as He normally would from Aaron, then Korah's complaint would be taken as true and Aaron would have to retreat. But Moses discerned prophetically that certain doom awaited the imposters. He put the trial off by one day, hoping some of the men, after a night of reflection and remembering what had happened to Nadab and Abihu when they had approached YHVH with fire in their censors, would repent. Note:  We believe Moses would not have taken it upon himself to order the assembly forth with censers and incense. He was obviously instructed through divine inspiration to have the rebelling leaders bring them when they came.

3. "Then Moses said to Korah, Hear now, you sons of Levi, is it not enough for you that the God of Israel has separated you..." (Numbers 16:8).

It does not seem like Korah was seeking for some exclusive position for himself alone, or for his family. The company of his followers were from different tribes. The malcontents were seeking the priesthood and unauthorized privileges which Korah and they affirmed were the possession of all Israel. Accordingly, Moses charged the rabble, "...you and your company are gathered against the Lord" (verse 11). Because these men were disputing an ordinance that was declared and instituted by YHVH Himself, it was actually against Him that they were gathered.

4. "Then Moses send a summons to Dathan and Abiram...but they said, We will not come up...Then Moses...said to the Lord, Do not regard their offering...[and then to the crowd] you and all your company be present before the Lord tomorrow" (Numbers 16:12-16).

Dathan and Abiram were not highly interested in ecclesiastical matters, but no doubt strongly disapproved of the secular authority and dominance of Moses. They defiantly refused to be persuaded to come, but stood back, and thereby influenced the assembly to taunt Moses further; "Wilt thou put out the eyes of these men?" [Interpretation: Will you blind them to the complete failure of your promises with which you persuaded them to leave their comfortable homes in Egypt?]  Moses prayed, "O Elohim, ignore the offering of incense that the rebel Korah and his cohorts offer tomorrow; even ignore their share of the communal offering." After the exchange with the Reubenites, Moses repeats his instructions to Korah to be ready in the morning. Later he instructed Aaron to be among those who came to offer incense to the Holy One of Israel.

5. "So they each took his own censer and put fire on it, and laid incense on it; and they stood at the doorway of the tent of meeting with Moses and Aaron. Thus Korah assembled all the congregation against them...And the glory of the Lord appeared to all the congregation" (Numbers 16:18-19).

The congregation of Israel did not necessarily endorse Korah  but had come to a place where it exhibited a general sympathy for his complaints. "The entire preceding night, Korah harangued the people, sarcastically accusing Moses of hoarding all the glory for himself and his brother, while he, Korah, meant only good for the nation." [Chumash, Stone Edition, p. 825] In the morning, Korah and his company were mustered at the tent. Then the glory of YHVH appeared, filling the Tabernacle with His Shechinah brilliance. YHVH, adorned in His radiance splendor, descended to take a closer look at the proceedings. He was drawn to Moses. "But to this one will I look, To him who is humble and of a contrite spirit, and who trembles at My word" (Isa. 66:2).

6. "Yahweh spoke to Moses and Aaron saying, Separate yourselves...and I shall destroy them in an instant. They [Moses and Aaron] fell on their faces and said, O God, the God of the spirits of all flesh..." (Numbers 16:21-22).

By this time, though Korah and his company formed the core of the active rebellion, his many sinful words had effectively succeeded in planting doubt in the minds of the general population, deceiving many. A growing number of Israelites had come to the point where they were openly questioning the authority and veracity of Moses and his word. This was a grievous sin on the part of the nation. Moses realized that the Almighty stood ready to judge all those who had nurtured sin in their heart by listening to and not protesting against the mutineers. [Note: Silence is said to imply consent.] Therefore, Moses approached YHVH, appealing to Him as the Creator and Giver of the life-principle within each man, and therefore not to destroy the people made in His image, or the nation He had created. Moses did two things. A. He interceded for the preservation of Israel.  He argued that only one man had sinned, Korah, who had misled the many. B. He urged the people to distance themselves from the tents of Korah, Dathan, Abiram, and the rest of the insurrectionists. "He that followeth vain persons [worthless things] is devoid of understanding [heart]" (Prov. 12:11). The admirers of Korah and his cohorts starting backing away from them. How feeble was their unity.

7. "Then the Lord spoke to Moses saying, Speak to the congregation, saying, Get back from around the dwellings of Korah, Dathan, and Abiram" (Numbers 16:23-24).

The people were commanded to not touch anything that belonged to the obnoxious, vocal trouble-makers because they and all their belongings were already rendered unclean, cursed, doomed for destruction.

8. "So they got up from the tabernacle of Korah, Dathan, and Abiram: [Those hearing Moses fled from the proud ringleaders; it turned out there was no honor or loyalty among the wicked.] and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children. And Moses said, Hereby you shall know that the Lord hath sent me...if...the earth open her mouth and swallow them up, with all that appertain unto them...then you will understand that these men have provoked the Lord" (Numbers 16:27-30).

Moses declared to the gathering, "Yahweh sent me to perform all these acts" (verse 28). Korah and his rabble accused Moses of gross nepotism--making appointments from his family on his own: Aaron as the Kohen Gadol; Aaron's sons as leaders over the Levites; and Elizaphan as head over the Kohathites, an appointment that particularly galled Korah. Moses refuted their accusation, saying that he had been commanded by Elohim in every instance. Due to the nature of Korah's challenge to the divine character of Moses' mission, and the risk it posed to Israel, YHVH's prophet sought for a stark, severe demonstration of judgment upon the rebel, one that would prove also to be a memorable vindication of his own divine calling.

9. " As he finished speaking all these words the ground that was under them split open...and swallowed them up, and their household, and all the men that belonged to Korah with their possessions" (Numbers 16:31-32).

The earthquake was predicted and entirely supernatural. We note from the sobering event that there is nothing as destructive, to one and many, as willful sin. What can be said of Korah is illustrated by Achan, and later others: "Did not Achan...commit a trespass...and wrath fell upon the congregation of Israel? and that man perished not alone in his iniquity" (Joshua 22:20). The death count for his willful transgression was: Achan himself, his entire family, and the loss of thirty-six soldiers at Ai. Obviously, sin is like an oil spill, ever spreading and corrupting everything with which it comes into contact. The destructive effects of sin are always (a) personal, and then (b) social (family and community). Man cannot sin with impunity. Sin breeds more sin, and directly or indirectly involves other people. "No man liveth unto himself."  The point is well illustrated with Korah.

"Fire also came forth from the Lord [probably from the Sanctuary] and consumed the two hundred and fifty men who were offering incense" (verse 35).

These men had remained before the door of the Tabernacle dressed in their make-shift blue robes and swinging their censers, offering fire that only Aaron had the right to offer. The improper fire and incense they offered wrongly represented the "much incense" (Rev. 8:3-4) offered by Messiah, our Great High Priest and Mediator. Hence, it was judged as an interference with, and an unholy characterization of, His mediatorial office. Consequently, the rash and presumptuous company of Korah died by fire, as had Nadab and Abihu before them.

10. "Say to Eleazar, the son of Aaron the priest, that he take up the censers out of the midst of the blaze, for they are holy; and you scatter the burning coals abroad. The censers of these sinners against their own souls, let them make them broad plates for a covering for the altar" (Numbers 16:37-38).

Eleazar was the priest who was destined to succeed his father Aaron as Israel's high priest. He was sent instead of his father because the High Priest [Kohen Gadol] could not defile himself by touching the dead. So Eleazar went among the two-hundred and fifty dead men to gather and set apart the censers. They had been made holy even by their sacrilegious use, and could never be allowed to revert to secular, common use. For the same reason, the sacred coals that had been in them but were emptied out, had to be carried and deposited in a set-apart place. Eleazer performed the chores. The coals went outside the camp and the censers were hammered into brass plates and put upon the altar of sacrifice.

The contemptuous victims had sought supposed rights in a spirit of pride and contradiction, and had ignored repeated warnings. They learned the hard way that to contend for oneself, except when absolutely necessary, has its risks and can be most dangerous. "And whosoever shall exalt himself shall be abased; and he that shall be humble himself shall be exalted" (Mt. 23:12). Moses, on the other hand, never brought a railing accusation against the renegades, or vigorously defended himself. Instead, he interceded. "...He heareth the prayer of the righteous."

Note: According to Scripture, rebellion is as the sin of witchcraft. "Behold, to obey is better than sacrifice...for rebellion is as the sin of divination [witchcraft], and insubordination is as iniquity and idolatry" (1 Sam. 15:22). Man's insistence on following his own desires in opposition to Yahweh's clearly-revealed will is rebellion to His authority. It is equal to those sins which modest men regard as the most abominable and inexcusable: witchcraft (vile, occultic arts), immorality, and idolatry. We learn from King Saul's example of self-rule [as opposed to God-rule) that unrepentant iniquity disqualifies the practitioner from service in the Kingdom of God. Saul regarded ritualistic worship as weightier than moral obedience. But we have seen that honoring the Master's revealed will is the condition of acceptable worship. In comparing obedience to external forms and rituals of religion, we find: (1) Obedience is generally less regarded. A result of this is spiritual powerlessness. (2) Obedience is nevertheless essential. The spirit of obedience (to the Word and the Spirit) is the soul of worship. (3) Obedience is superior. It is the reality of faith, whereas tradition and ritual are the symbols. "But as for me, I will watch expectantly for the Lord..." (Mic. 7:7).

11. "But on the next day all the congregation of the sons of Israel grumbled against Moses and Aaron, saying, you are the ones who have caused the death of the Lord's people" (Numbers 16:41).

Moses and Aaron were not responsible. The guilty conspirators had forfeited their own lives. Yet ("unbelievably") those left alive complained the next day, unchanged and unaware that they were alive only because of the intercessions of the two against whom they were railing! Like Pharaoh, they had become hardened, even after witnessing the grand judgment of Korah. The writer of Hebrews centuries later characterized such calloused sympathizers in this light: "...they again crucify to themselves the Son of God and put Him to an open shame. For ground that drinks the rain which often falls on it and brings forth vegetation useful to those for whose sake it is also tilled receives a blessing from God; but if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned [whose end is burning[" (Heb. 6:6-8). The author is speaking of high-handed maliciousness against the Holy Spirit on the part of apostates who had denied their [grace] privileges, and ended up speaking against Him and His work. Such an apostate spirit was settling upon the people of Israel. With surprising senselessness, the assembly of rude, troublesome complainers, even before all the dust of the previous day's divine judgment had settled, arose and pushed forward again with their insurrection and hostilities. [Note: We will draw a simple conclusion before going forward. Despite appearances, a true believer is one who has experienced the new birth, and is living a changed life, a new life, in the likeness and similitude of Messiah Yeshua, by the power of the Spirit. Those who reject Him, and His works that bear Him witness, will share the unenviable fate of the unfruitful land referenced in Hebrews. "...for the works which the Father has given Me to accomplish--the very works I do--testify of Me, that the Father has sent Me" (John 5:36).]

12. "It came about, however, when the congregation had assembled against Moses and Aaron, that they turned toward the tent of meeting, and behold the cloud covered it and the glory of the Lord appeared" (Numbers 16:42).

The cloud, which we think had probably been soaring above the Tabernacle, came down and rested closely upon it in a special manner, as if wanting to be associated more closely with the events. And YHVH manifested His glory. Moses and Aaron attempted to disperse the demonstrators, telling them to "get you up!" However the people did not leave, but railed further and shouted Moses down, showing they had no intention of relenting or obeying him despite Yahweh joining closer to the demonstration.

13. "Then they fell on their faces" (Numbers 16:45).

The time for "discussion" was over. The rebellion had reached a new crescendo; the camp was spinning toward chaos and anarchy, and restoring order among the increasingly violent demonstrators was beyond human capability. Thus, Moses and Aaron fell on their faces, capable only of groaning in dismay and horror. They would have gone into intercession as before, but it was too late for that now. This was mob rule. There was no space left for words. The cloud, which was looking more and more like the one on Sinai, was rumbling with flashes, and resting just above the people. It had to have been that Moses instantly perceived through divine inspiration that wrath had already gone forth with velocity into the camp, and that some form of mediation, something beyond intercession, had to take place immediately, without any delay, for Israel's survival.

14. "Moses said to Aaron, Take your censer [Note: This would be the proper, designated censer of the High Priest, made of pure gold, kept in the Holy Place, and used on the Day of Atonement.] and put in it fire from the altar, and lay  incense on it; then bring it quickly  to the congregation and make atonement...for wrath has gone forth from the Lord, the plague has begun" (Numbers 16:46).

In Numbers 16:46-50 we read of Aaron's priestly atonement going forth quickly to shield from wrath the sinners appointed to death. This action was without precedent. Atonement by the offering of incense apart from the shedding of blood had not occurred before, and has not since been repeated.  Nevertheless, in the passage we cannot help but to see the atonement work of Messiah. (1) Wrath had gone forth against Israel because of their rebellion against the authority and will of YHVH. "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned" (Rom. 5:12).  (2) When the plague broke out, Moses did not even try to intercede for Israel because the judgment had already gone forth and was quickly encompassing the people. Aaron was needed. "But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die" (Gen 2:17). Our human intercessions will not turn back the sentence of death for mankind. Yeshua is needed. But He did not save us as Lawgiver or Ruler, but as the Mediator of the New Covenant. (3)  The plague spread speedily through the camp and was stayed only as Aaron came between it and the people. Starting from Eden, sin went forth among men with equal ease. "Who changed the truth of God into  a lie, and worshiped the creature more than the Creator...for this cause God gave them up to their vile affections..." (Rom. 1:26). Even so, evil would have completely consumed mankind, imprisoning him for eternity in sin, sickness, and unspeakable sufferings, had not Yeshua come between the plague and man. (4) The love of Moses for the sons of Israel inspired the remedy of the Golden Censer and incense carried by Aaron. It was the self-abasing love of Elohim for mankind that devised the means of our salvation, even though we had rejected Him and his dominion. "But God demonstrated His own love toward us, in that while we were yet sinners, Messiah died for us. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him" (Rom. 5:8-9).  (5) The remedy for the plague in Israel's camp was in the incense offering made by the High Priest Aaron for the perishing Israelites. Our deliverance from death and corruption is in the high priestly intercession of Yeshua. "Therefore He is able also to save forever [completely] those who draw near to God through Him, since He always lives to make intercession for them" (Heb. 7:25).  (6) Aaron's incense was lit with fire from the Brazen Altar; that place of burnt offerings. Moreover, the intercessions of Messiah are founded upon His one perfect, sufficient atonement, and lit by the fire of the divine love that inspired His sacrifice of Himself on the altar of His cross. "And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne" (Rev. 8:4).  (7) Aaron ran boldly into the camp, despite the danger of the plague and the roiling population, to make atonement. In like manner, Yeshua came into the foreboding midst of men to boldly preach the Gospel of  the Kingdom, fulfill the Law, and make atonement for them. "I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy loving-kindness and thy truth from the great congregation" (Psalm 40:10). (8) Israel's High Priest, Aaron, stood between the dead (of the plague) and still living, through his intervention with the incense. Likewise, our High Priest, Yeshua, stands alone between us and death. All mankind is divided by His cross into two camps; the living who have trusted Him, and the dead who have rejected Him. "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him" (John 3:36). (9) The plague was stopped when Aaron positioned himself between it and the people. Even so, Messiah Yeshua turned death from us, and took away its power and sting, by placing Himself between the judgment of God and our souls. "There is therefore no condemnation to them which are in Messiah Yeshua...for the law of the Spirit of life in Messiah Yeshua hath made me free from the law of sin and death" (Romans 8:1-2). We are sheltered behind His atonement and intercession. (10) Aaron returned to the Tabernacle with his censor after atonement had been made for Israel. Yeshua, after He had made atonement for us upon the cross, defeating the powers and principalities of evil, and leaving us free from the plague  and power of sin, returned to the heavenly Tabernacle from where He had come. "Seeing then that we have a great high priest, that is passed into the heavens, Yeshua the Son of God, let us hold fast our profession" (Heb. 4:14). Who can compare to Yeshua? Let us daily rejoice and sing His praises!

Aaron's priesthood was vindicated, for it brought deliverance and life to the very people (men) who had slandered him and rejected his office. Believers today can take a lesson from Aaron.  We, who belong to the priesthood of Messiah (1 Pet. 2:9), will also find our confirmation only in being effective witnesses, preaching, making disciples of all nations, teaching, and thereby snatching firebrands from the flame [coming between people and the fatal consequences of sin]. See: Amos 4:11; Luke 9:55-56; John 12:47; 2 Cor. 10:8; 13:10; Gal. 1:23; 1 Tim. 2:4.

15. "Then the Lord spoke to Moses saying, Speak to the sons of Israel, and get from them a rod for each father's household: twelve rods...write each name on his rod, and write Aaron's name of the rod of Levi...deposit them in the tent of meeting [in front of the ark containing the two  stone tablets of the Law]...the rod [scepter, baton, emblem of authority; not a walking stick] of the man whom I chose [for the specialized duty and service of the priesthood] will sprout" (Numbers 17:1-5).

The rods were laid in front of the ark in the Tabernacle overnight. Aaron's rod [most likely a scepter, or baton, but probably not a walking stick], we can safely deduce from Scripture, had been cut from an almond tree. "You shall not sow your vineyard with two kinds of seed..." (Deut. 22:9). Also, we read in Genesis about, "...trees bearing fruit with seed in them, after their kind" (Gen. 2:12). The almond tree is the first tree to awaken from the winter sleep, and is conspicuous with its early display of snow-white blossoms. In Hebrew its name is spelled: dalet-kahf-sheen; which means "awake." The next morning, of the twelve rods, Aaron's was the only one that bore blossoms, and it also sprouted mature almonds. The others remained as before; dry sticks. The Aaronic rod germinated and matured its blossoms and almonds overnight by the miraculous power of God supernaturally initiating and accelerating [quickening] the process of nature. These were not signs only, but the promise of divine energy, power, and gifts of the Spirit which would come forth from his "...chosen generation.." (1 Pet. 2:9). When Moses produced the fruitful rod, everyone saw it as a visible confirmation of Aaron's fruitful ministry, and that his election was divinely ordained. [Our calling likewise will be evidenced by the display of the fruit and gifts of the Spirit in our lives.] The rod of Aaron was inspected by the duly impressed tribal princes and deposited into the sacred chest, the Ark, for preservation. It evidently did not need to be produced again. Israel had learned the lessons of rebellion and obedience, at least for the moment. Hence, the budding of Aaron's rod was (a) a miracle of YHVH's intervention, (b) a symbol of the vitality "an everlasting priesthood throughout their generations" (Ex. 40:15), and (c) a type of the unchangeable priesthood of Messiah attested to by His resurrection from the dead (Acts13:33; Heb. 5:9-10).

16. "So the Lord said to Aaron, You and your sons and your father's house with you shall bear the guilt in connection with the sanctuary, and...your priesthood. But bring with you also your brothers, the tribe of Levi, the tribe of your father, that they may be joined with you and serve you, while you and your sons with are before the tent of the testimony. And they shall attend to your obligation, and the obligation of all the tent, but they shall not come near to the furnishings of the sanctuary  and the altar, or both they and you will die" (Numbers 18:2-3).

Yahweh reiterated His instructions (1:50-53; 2:6; 8:9) that Aaron, with the assistance of the Levites, was to safeguard the Tabernacle. The repetition  of the Levite's responsibility dispelled any notion from the minds of the people that the rebellion of Korah, the leading Levite, had disqualified faithful Levites from service. What's more, the Aaronic priesthood, with its privileges and grave responsibilities, was reaffirmed publically. Their privileges: A. The priest's office was a "service gift" conferred by YHVH Himself (Heb. 5:4). B. It was restricted to the house of Aaron (verse 2). C. It had special duties into which not even the Levite's, cousins of Aaron, could intrude (Nu. 4:4-15; 18:4). D. The priests had authority over the Levites and the people (Deut. 21:5) as teachers (Lev. 10:11), judges (Deut. 17:8-13), mediators of blessing (Nu. 6:22-23), sanitary officers (Lev. 13 and 14), and examples of righteousness. They were the mediators [those interposing between parties for reconciliation], the consecrated means for avoiding wrath and perpetuating blessing in the nation. Their responsibilities: (1) The priests and their father's house were required to "bear the iniquity" of the sanctuary (Ex. 28:38). Little mistakes could be atoned for, but they were fully responsible for any profanation of the Tabernacle, and answerable to the Most High.  (2)  The priest had to bear the iniquity of their priesthood. A yearly atonement (Lev. 16:6; the Law of Atonement) provided coverage, but there was no offering for willful transgressions and gross negligence [Nadab and Abihu].  (3) They had the responsibility of protecting the Levites, that they did not interfere with the priestly office, or, even accidently see the most holy things, "that they, nor ye, also die (Nu. 18:3).

"But you are a chosen race, a royal priesthood, a holy nation, a people for God own possession [our privileges], so that you may proclaim [in the power of the Spirit] the excellencies [our responsibilities] of Him who has called you out of darkness into His marvelous light" (1 Peter 2:9). Our work  in the latter days is to publish abroad His praises and virtues and bear witness to Him with our words and walk.

17. "Then the Lord spoke to Aaron, Now behold, I myself have given your charge of My offerings...Every devoted thing in Israel shall be yours...it is an everlasting covenant of salt before the Lord to you and your descendants with you " (see Numbers 18:8-20).

In past occasions something had been said about the parts of certain offerings which were to be reserved for the priests (Ex. 29:28-33; Lev. 2:3,10; 6:16-18,26,29). [They had no inheritance in the land, no territory of their own, although they did own homes.] For the priests who were totally given over to the service of YHVH and the Tabernacle it was proper to assure them that their necessities would be provided for, and the manner in which their provision would be made. Several points are worth our contemplation: First, support for the ministers and the faithful discharge of the duties and responsibilities were connected. When God calls us, He sufficiently supplies our needs. However, if we leave our calling and reject our duties, we forfeit our providential provisions and must turn to normal, secular work to re-procure them. Secondly, the Torah mode/model of Levitical provision was designed to bind the priests and the people more closely together in a symbiotic [mutually beneficial] relationship. Thirdly, while provision required faithfulness in the satisfactory performance of the priestly occupation, it also required faith in YHVH's faithfulness. Looking to man is an unsteady hope, at best. Looking through man (YHVH's channels) to YHVH Himself, is seeing the things for which are hoped. "It is better to trust in the Lord than to put confidence in man" (Ps. 118:8). Fourthly, the offerings guarded against bribery and extortion. The priests' wages and accumulations were open to the public's scrutiny. Fifthly, the statute constituted a covenant of salt, which indicated permanency, and spoke of the necessity of maintaining the purity of the priesthood. The placement of bread with salt at a meal between people in ancient times represented a pledge of friendship, protection and support until death. Note: YHVH's covenant of salt (b'rith melah) is symbolic of preservation, endurance, and purity. It is a picture of our Creator. The "ancient paths" are generously sprinkled with salt to preserve, keep pure, and provide sure footing for worshipers; to help prevent backsliding. [Imagine an icy New England road in winter.] Hence, the Old Testament sacrifices, grain offerings, and even incense, were salted to remind the faithful of their covenant responsibilities of purity and loyalty to Yahweh. We are also agents of preservation of His Truth in the world. Yeshua said, "You are the salt of the earth..." (Mt. 5:13). See: Ex. 30:34-35; Lev. 2:13; Nu. 18:19;  Ezek. 43:23-24.

18. "To the sons of Levi, behold, I have given all the tithe in Israel as an inheritance, in return for their service which they perform, the service of the tent of meeting" (Numbers 18:21).

A question often asked is: "How could Korah, a wise and prosperous man, be so foolish as to rebel against Moses and Aaron, challenge YHVH's commandments, and enlist others in his sedition? He held an honorable post and would have been well rewarded by benefiting from the "first tithe" had he remained at his post. Being a proud person, he was probably deceived by his own prophetic insight. We have heard it said that Korah had discerned that the great prophet Samuel would be his descendant, and therefore wrongly concluded that he was divinely favored, that his mission was justified, and that he would escape any unexpected reprisal. He was mistaken. Though his sons escaped judgment, Korah went down into the earth. However, this view may or may not be true. Note: We do know the prophet-judge Samuel was a Levite. His heritage comes through his father, Elkanah (1 Sam. 1:1), who was a descendent of one of the sons of Korah. Remember, Korah's sons were not punished in the rebellion. The sons of Korah are mentioned in the Psalms also. Elkanah is listed as an Ephraimite in the referenced verse because he was known to reside in an Ephraimite village.

"There is a way that seemeth right unto a man, but the end thereof are the ways of death" (Prov. 14:12). The way that "seems right" can be attractive, promise good things, be flattering, and draw adherents. Nevertheless, things aren't always what they "seemeth" to be. Yahweh is the Judge Who is higher than man, and His only proven pathways are the ones that bring "rest for your souls" (Jer. 6:16). If a man's way is wrong, it is not Elohim's way, and its destination is destruction. Therefore, the preacher of proverbs (Solomon) warns us of the subtlety of self-deception. The prophet Jeremiah concurs: "The heart is deceitful..." (Jer. 17:9).  Conclusion: We all need divine guidance from Him Who sees the end from the beginning.

During Korah's revolt, the congregation (which became imbued with a mob mentality) abetted [cheered on] the assembly of the chief rebel, and was saved only by the intercession and intervention of Moses and Aaron. The sons of Israel did not rise to support the government of Moses, and when Korah and his supporters died in judgment they accused Moses and Aaron for their deaths. The perversity of the congregation proved to be almost fatal. Conversely, the record of Moses and Aaron is refreshing to read. When the people from Reuben and the 250 conspirators perished, Moses was silent. But when the entire nation was threatened, he fell on his face and interceded. During this particular and most dangerous uprising, he and Aaron fell prostrate to intercede twice: First, when the people gathered with Korah at the entrance to the Tabernacle, and secondly, when the sons of Israel later accused him of being responsible for the deaths of the rebels (verse 41). Moses, and Aaron also, illustrate that the greatest, most foreboding trials cannot overthrow the believer who makes YHVH his strength. Moses started, persevered, and ended his conflict with Korah and the angry multitude that followed him, with prayer. Thus we understand why Moses was reported to be "very humble, more than any man who was on the face of the earth" (Numbers 12:3), especially considering his experiences and privileges which would have "puffed up" lesser men. In this he is also a type of Messiah: "Father, forgive them..." (Luke 23:34).

YHVH was the inheritance of the Priests and Levites. They had homes and cities and pasture lands assigned to them, but held no land of their own. The tithes of crops and flocks had all belonged to Elohim (Lev. 27:30-32) but at this time were allocated to the Levites for their service.

19. "For the tithe of the sons of Israel, which they offer as an offering to the Lord, I have given to the Levites for an inheritance..." (Numbers 18:24).

The Levites, along with the priests, were rewarded for their dedication to YHVH and service to His Tabernacle. They received one-tenth of Israel's produce. The tithe to the Levite was referred to as terumah. It is the same name used to refer to the tithe (gift) to the Kohanim. "The Torah teaches that the tithe bears a similarity to terumah in that the Levite may not use it until he separates from it the Kohen's portion, as set forth in verse 26. Until then, the Levite tithe is treated as if terumah  is intermixed with it." [Chumash, Stone Edition, p. 836]

Note:  Terumah, Hebrew: Heave Offering. In most instances Terumah refers to designating something for a higher purpose; it is a lifting a part of a quantity from a larger quantity--as in offered gifts. Terumah gedolah is the first offering of produce which was separated and kept pure for consumption by the kohen [the priests' portion; ten percent of the Levites portion]. There are two major categories of terumah: 1. Sacrifice/redemption of the firstborn male children.  2. General tithes.

Thus, Israel paid a tithe to the Levites, and the Levites gave a tithe of their increase to the priests. At this time, the other Israelites outnumbered the Levites about fifty-to-one, and therefore the Levites should have been very prosperous, and free from financial concern. And their numbers could be expected to increase faster than the other tribes since they were not exposed to the same dangers--such work accidents and wars, as were their neighbors. But the Levites did not end up a wealthy or financially influential class of Israelite. We have read that the people in general could not be trusted to faithfully pay their tithes to the Levites as instructed by Moses (Mal. 3:8-12). The priests fared far better, extracting tithes from the Levites and collecting other revenues to which they were entitled. They were "partakers with the altar" (1 Cor. 9;13-14). Faithful, devout  ministers are entitled to their support. "Will a man rob God?"

Haftorah

1. "Then said Samuel to the people, Come, and let us go to Gilgal, and renew the kingdom there. And all the people went to Gilgal; and there they made Saul king before the Lord at Gilgal; and the Saul and all the men of Israel rejoiced greatly" (1 Sam. 11:14-15; read through 12:22).

Samuel was a descendant of the prominent person featured in our Torah reading, Korah the Levite. In the day when Israel was changing from a theocracy to a monarchy, he called Israel together to install Saul as king a second time. On that occasion, when Samuel spoke he made an assertion of blamelessness similar to what Moses had said before Korah and his crowd (see Bamidbar 16:15) when his leadership was being challenged.  Both men had a right to be heard. The haftorah reveals that the prophet-judge called the people to faithfulness, and presented them with an encouragement: "For YHVH will not forsake His people for His great name's sake: because it hath pleased YHVH to make you His people" (1 Sam. 12:22). Israel's well-being was largely related to their faithfulness and conformity  to YHVH's commandments, but at a higher level, was dependent upon Elohim's plan. He had chosen Israel for His special purpose (De. 7:7-8), to bear witness to Him and His redemption for man. Therefore, despite individual sin and ruin, and the judgments the nation might bring upon itself, He would nevertheless see them through to the fulfillment of their calling. Obedience to the will of YHVH is the great fundamental principle [maxim, rule] of life. Toward the end of his life, aged Solomon declared: "Let us hear the conclusion of the whole matter: fear God and keep His commandments: for this is the whole duty of man. For God will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil" (Ecc. 12:13-14).

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

The parsha is a narrative that reveals the startling contrast between pride and its fruit, and humility and its fruit.

1. "But let this mind be in you, which was also in Messiah Yeshua: Who being in the form of God, thought it not robbery to be equal with God; But made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men" (Phil. 2:5-7).

Yeshua's life and character present a stark contrast with those of Korah. Our Messiah is the ultimate example of humility. Hence, Paul exhorts his readers "to let" (to allow, to develop) the same kind of humble-mindedness found in Yeshua abide in them. Yeshua was "in the form of God." This tells us that, before the Incarnation, He was Deity manifesting divine glory. Speaking of the Son, the Spirit-inspired writer of Hebrews states: "And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power" (Heb. 1:3). Further, we read that the "form of God" took on the "form of a servant." The language of the verse--"Who...thought it not robbery to be equal to Elohim"--tells us that Yeshua was conscious of His divinity. Yet He humbled Himself, first, in becoming a man, and secondly, in His obedience to the death upon the cross. Our Redeemer did not flinch and turn from His mission. "...fixing our eyes on Yeshua, the  author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God" (Heb. 12:2). Thus Paul set the example of Messiah's transcendent love and humility before the saints at Philippi. It teaches: A. "Let nothing be done through faction or vainglory." B. "...for men to search [for] their own glory is not glory" (Prov. 13:10;  17:14; 20:3; 25:27). C. "In humbleness of mind let each esteem other[s] better than ourselves." [See: Prov. 16:12; Rom. 12:4,10,15; 1 Tim. 2:1; 1 Pet. 5:5; 1 Jn. 3:17-18.] He would have us learn to take an unselfish interest in the welfare of others.

"And being found in fashion [appearance] as a man, He humbled Himself, and became obedient unto death, even the death of the cross" (v.8).

He humbled Himself in the act of appearing in ["found" in] the form, or fashion, of man. This speaks of the incarnation (John 1:1-18). Yeshua's supreme demonstration of humility was His voluntary submission to the death of the cross, where He "beareth  away the sin of the world." The death on the cross was a tortuous and shameful death normally reserved by the Romans for criminals of the worst sort, and slaves. It was a death to be despised, and the unfortunate victim was accursed in the sight of the witnesses. "His body shall not remain all night upon the tree, but thou shall in any wise bury him that day; (for he that is hanged is accursed of God; that thy land be not defiled..." (Deut. 12:23). Messiah Yeshua humbled Himself and He was greatly exalted. "Wherefore Elohim also hath highly exalted him, and given Him a Name that is above every name" (v. 9). We see in Yeshua's voluntary abasement (1) our great Example of submission to YHVH's will, and (2) a fundamental law of the Kingdom: abasement is followed by exaltation.

Lessons: A. To the extent you are able, live constantly and consciously in the presence and truth of Messiah: "Be thou in the fear [reverence] of the Lord [YHVH] all day long" (Prov. 23:17). B. By all means, avoid the spirit of Korah, which is arrogance and envy [comparing oneself with others]: "Pride goes before destruction, and a haughty spirit before a fall [stumbling]" (Prov. 16:18). C. Obey the apostle's exhortations: "...but be filled with the Spirit" (Eph. 5:18) and "...Walk in the Spirit, and ye shall not fulfill the lusts of the flesh" (Gal 5:16) and "...be led of the Spirit" (Gal. 5:18).

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

1. "And YHVH said to Moses, Bring Aaron's rod again before the testimony, to be kept as a token against the rebels [children of rebellion]..." (Numbers/Bamidbar 17:10). 

Aaron's rod--which we believe was not a walking staff but a tribal baton or scepter, a symbol/emblem of power and authority--was (we suppose) inspected by the leaders of Israel, and then  deposited within the Ark of the Testimony. Before Solomon's reign, however, it had apparently been misplaced, and had disappeared (1 Kings 8:9).

We don't have (and do not need) blossoming physical branches to prove our callings and offices today. Our proof is spiritual. "You shall know them by their fruits" (Mt. 7:16). The fruit of the Spirit is, of course, produced by the Spirit through sanctification. "But the fruit of the Spirit is love, joy, peace , long-suffering, gentleness, goodness, faith, meekness, temperance: against which there is no law" (Gal. 5:22-23). Understand, the nine fruits of the Spirit are preemptive and powerful outgrowths of trust (surrender) in Messiah. They overcome the works [deeds] of the flesh (Gal.5:19-21). For instance, joy displaces depression. Patience and faith obtain promises. Gentleness breaks bars of iron (Prov. 15:1). Peace guides us in His plans and purposes, and delivers us from the miry places of oppressive thoughts, troubled emotions, and demonic agitation. "...they were given rest by the Spirit of the Lord. This is how you guided your people to make for yourself a glorious name" (Isa. 63:13-14).

There are also, as most would know, nine supernatural gifts [spirituals] of Holy Spirit power by which fruit is enhanced and ministry is affirmed. "And my speech and my preaching was not in enticing words of man's wisdom, but in demonstration of the Spirit and of power" (1 Cor. 2:4). The revelation gifts [knowing gifts] are: The word of wisdom, the word of knowledge, and discerning of spirits. The power gifts [doing gifts] are: The gift of faith, the gifts of healing, and the gift of the working of  miracles. The vocal gifts [speaking gifts] are: The gift of prophecy, gift of spiritual tongues, and the gift of interpretation. All these should be functioning freely in the Body of Messiah.

The term "gifts" of the Spirit comes from the Greek word "charismata." They are listed in 1 Cor. 12:7-11. Our true witness is in the display of the fruit and gifts of the Spirit, for they demonstrate that Yeshua is alive and prepared to bless His people. The Baptism with the Holy Spirit plays a vital part because it accentuates the fruit and the gifts of the Spirit in the lives of believers. Regular speaking/praying in tongues is also important because the practice spiritually edifies and builds up the believer. Keep in mind, in His last recorded discourse on earth Yeshua talked to his disciples about receiving power when the Spirit came upon them. It is apparent, at least in the west, that our preaching and teaching, necessary as they are, should be accompanied with a greater expression of Holy Spirit power. With this in mind, we continue from last week's parsha, (Shlach L'cha), and list three more blessings of speaking in tongues.

D. Our prayer language speaks forth the hidden truths and secret things known only in the mind of Elohim. "For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries" (1 Cor. 14:2)

The Amplified Version states, "For one who speaks in an [unknown] tongue speaks not to men but to God, for no one understands or catches his meaning, because in the Holy Spirit he utters secret truths and hidden things [not obvious to the understanding]" (1 Cor. 14:2 AMP).

E. By speaking in tongues we  declare/communicate openly the glorious acts of the Almighty. "We hear them speaking in our tongues the wonderful works of God" (Acts 2:11).

F. When we speak in tongues the Spirit builds us up and fills us with faith. "But you beloved, building yourselves up on your most holy faith, praying in the Holy Spirit" (Jude 1:20).

2. "For the law of the Spirit of life in Messiah Yeshua hath made me free from the law of sin and death" (Rom. 8:2).

Messiah-like (a) character [consider the fruit of the Spirit] and  Kingdom (b) usefulness [includes the supernatural gifts of the Spirit] are the two great ends of life. To fail here, it has been said, is to fail altogether. Study, prayer, and fellowship et al are means to an end, which is to know and become like Yeshua. The Holy Spirit has been sent to assist us in our journey to Messiah-likeness. He quicken us into new life. Question # 1: Are you filled? Question # 2: Are your flowing?

"The Holy Spirit, Who Paul refers to as the Spirit of life (Rom. 8:1), is the Spirit in Whom there is life. God is spoken of in the Scriptures as "the living God." The Holy Spirit is a living Agent; not merely conscious, but energetic. He has knowledge: 'The things of God knoweth no man, but the Spirit of God.' He works the work of God in the material world: 'By His Spirit God hath garnished the heavens;' [and] 'Thou sendest forth thy Spirit; they are created.' He is the Author of our conscious being: 'The Spirit of God hath made me, and the breath of the Almighty hath given me life.' He is the universal Presence of omniscient Diety: 'Whither shall I go from thy Spirit?' He is the power that raised the Redeemer, who was 'put to death in the flesh, but quickened by the Spirit.' He is the divine Force of life to Christ's [Messiah's] followers: 'He that raised [Messiah] from the dead shall also quicken your mortal bodies, by His Spirit that dwelleth in you.' In so much of nature as is accessible to our observation, life springs from life. So it is in the spiritual realm. The Holy Spirit is spoken of as the Source and Imparter of the new and holy life; because He Himself possesses, in infinite fullness, that which we receive according to measure. We recognize the presence of the Spirit of God in all God's works and methods, in what are called nature and nature's laws.  But not simply the lower life--the highest and the best is also His; His also is the life which is emphatically divine. The Spirit of God is, accordingly, the Spirit of truth, the Spirit of holiness, the Spirit of wisdom, the Spirit of grace, the Spirit of life. Far from being merely contemplative, the Spirit of God is emphatically energetic. His omnipresence and universal activity bear witness to the justice and the beauty of the designation applied to Him--'the Spirit of life.' " [The Epistle of St. Paul to the Romans, Pulpit Commentary, Eerdmans, pgs. 217-218.]

The Spirit of Life brings life, which means He also brings the promised healing: Ex. 15:26; 23:25; De. 7:12-15; Isa. 53:4-5; Ps. 41:1-3; Mt. 8:17; 1 Pet. 2:24. Strength is His will for you. Therefore, this week:

A. Use the Word of YHVH Elohim in prayer. 

Divine healing is the Master's will for us, and it is available by faith. Faith is the first principle, and the key to the blessings of the Kingdom of God. It is the kingdom's currency, so to speak. Keep in mind, faith is evidenced by love, obedience, and giving. Selah. Read and believe.

"My son, give attention to my words; Incline your ears to my sayings. Do not let them depart from your sight; keep them in the midst of your heart. For they are life to those that find them, and health to all their body"  (Prov. 4:20-22).

B. YHVH's  Word is powerful.

"For as the rain cometh down, and the snow from heaven, and returneth not thither [to there] , but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall My word be that goeth forth out of thy mouth: it shall not return to Me void [empty], but will accomplish that which I please [desire], and it shall prosper in the thing whereto I sent it. For you shall go out with joy and be led forth with peace..."  (Isa. 55:10,11,12)

"And take...the sword of the Spirit, which is the Word of Elohim" (Eph. 6:17).

"For the word of God [Elohim] is living and active and sharper than any two-edged sword and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart" (Heb. 4:12).

C. Believers have authority. By faith-obedience, prayer, and declaration-enforce the truth of His Kingdom and  the authority of His edicts in the earth.

"Verily I say unto you, Whatsoever you shall bind on earth shall be bound in heaven: and whatsoever you shall loose on earth shall be loosed in heaven.

"Again I say to you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of My Father which is in heaven"  (Mt. 18:18-19).

D. Healing is in the Covenants. Read, believe, pray, and openly declare (see Matthew 4:1-11).

1. "...give earnest heed to the voice of YHVH...I will put none of the diseases on you...for I, YHVH [Rapha], am your Healer" (Exodus 15:26).

2. "But you will serve YHVH your Elohim, and He will bless your bread and your water; and I [YHVH] will remove sickness from your midst" (Exodus 23:25).

3. "Then it shall come about, because you listen to these judgments [with faith]...the Lord [YHVH] will remove from you all sickness." (Deut. 7:12,15).

4. "How blessed is he who considers the helpless [poor]; YHVH will deliver him in a day of trouble [evil]. YHVH will protect him and keep him alive, and he shall be called blessed upon the earth; And do [will] not give him over to the desire of his enemies. YHVH will sustain him upon his sickbed; In his illness, You restore him to health" (Psalm 41:1-3).

5. "Surely our griefs [sicknesses] He Himself bore, And our sorrows [pains] He carried...the chastening for our well-being [peace] fell upon Him, and with [by] His scourging [stripes] we are healed" (Isaiah 53:4-5).

6. "This [He 'healed all that were sick,' verse 16] was to fulfill what was spoken through the prophet Isaiah: 'He Himself took our infirmities and carried away our diseases' " (Mt. 8:17).

7. "...and He Himself bore our sins in His body on the cross, so that we might die to sin and live unto righteousness; for by His wounds [stripes] we were healed" (1 Pet. 2:24).

8. "He that spared not His own Son, but delivered Him for us all, how shall He not with Him also freely give us all things?" (Romans 8:32).

E. There are Assurances.

"If thou can believe, all things are possible to him who believeth" (Mark 9:23 KJV).

"Because he has loved Me, therefore I will deliver him; I will set him securely on high, because he has known My name. He will call upon Me, and I will answer him. I will be with him in trouble [distress];  I will rescue him and honor him. With a long life I will satisfy him and let him see my salvation" (Psalm 91:14-16).

Parsha Summary

1. "Now Korah...and Dathan and Abiram...and On...took men: And they rose up before Moses, with certain of the number of the children of Israel" (Bamidbar 16:1-22).

Korah resented elitism, at least that elitism which left him out. He championed equality, but want to be the most equal of the equals. Korah thought that he should be (at least) the leader of his Levite clan and on the same level as his cousins, Moses and Aaron. All three were from the Kohath family of Levi and of the same generation. Korah resented the high positions of the other two men and what he saw as self-promotion. So he gathered 250 followers rebelled against Moses and the priesthood (kehunah) led by Aaron. They lifted themselves up above the congregation of YHVH. The rebellion was four-fold. The Levites rebelled against the High Priest, Aaron. Dathan and Abiram of Reuben rebelled against Moses. The chiefs of the tribes rebelled against Aaron. And the entire community rebelled against Moses. Korah was connected to the entire calamitous affair. The mutineers offered sacred incense before YHVH, a service restricted to the priests only, and judgment followed. The earth opened and swallowed the rebels and fire from heaven consumed those who offered incense. Thus were Moses and Aaron vindicated by the Almighty.

There were four levels of holiness, or separation of Israelites in Israel before the advent of the monarchy. Each had their role, but Korah (we believe) wanted to occupy the highest level.  They were: A. Common people. They spent their most of their lives in life vocations and pursuits. B. Levites. They were leaders and their service placed them closer to YHVH. C. Priests. Within the tribe of Levi were the priests; kohanim. They served in the Tabernacle and with offerings. D. High Priest, or Kohen Gadol. He was the highest in the hierarchy. The priests were not involved in Korah's rebellion. "Who then is the faithful and sensible steward whom his master will put in charge of his servants [service]...blessed is that slave whom his master finds so doing [faithful, standing at his post] when he comes" (Lk. 12:42-43). 

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 16:1-18:32: Korah's rebellion/Rebels destroyed/Murmuring and plague/ Moses intercedes/Aaron's rod buds/Duties of Levites/Gifts and tithes to priests.

1 Sam. 11:14-12:22: Israel rebels against Samuel leadership

Rom. 13:1-7: Humility and subjection to authority..

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.

"O sing unto the Lord a new sing, For He has does wonderful things, His right hand and His holy arm have gained the victory for Him" (Ps. 98:1). Faithful stewards, servants, and siongers are always bringing out of their treasures things new and old. This is a psalm depicting joy over the coming of the Most High to judge the earth; "...for He cometh to judge the earth" (verse 9). This week, try singing verse three--"He hath remembered His mercy and His truth toward the house of Israel. All the ends of the earth have seen the salvation of our God"--over the Holy Land and  the Holy City. Bless the Land!

Section 4: Living the Parsha

Conclusion

1. "You will bear no sin by reason of it when you have offered the best of it" (Numbers 18:32).

The priests obtained their portion (tithe) from the very numerous Levites. This constituted a part of the priests prosperity, and they became sufficiently wealthy in time. When the Levites had dedicated the best part as instructed, the remainder of the nation's tithe was theirs as if they had produced and reaped it themselves. They could enjoy their increase when and how they wanted without incurring any sin. Elohim's desire is that you prosper and live in peace.

A. Personal application: "Let every soul be subject to the higher powers [governing authorities]. For there is no power [authority] but of God: the powers that be are ordained by God" (Romans 13:1; see 1-7).

There are many valuable lessons to be harvested from our reading about Korah, Moses, and the Levites this week, that we can apply to our lives. Four are here included for our instruction, edification, and peace. Perhaps you have more.

1. Be content. "Not that I speak from want, for I have learned to be content in whatever circumstances I am. I know how to get along with humble means, and...in prosperity; I know the secret of being filled and going hungry...I can do all things through Him who strengthens me" (Phil. 4:11-13). Paul did not strive for power, a lofty public position, or recognition. His ambition was "...that I might know Him and the power of His resurrection and the fellowship of His sufferings... " (Phil. 3:10). Hence, covetousness and envy had no foot-holds in him, and circumstances could not control his temperament. He lived in the presence of the Elohim of peace.

2. Be respectful. "Render to all what is due them: tax to who tax; custom to whom custom; fear to whom fear; honor to whom honor" (Rom. 13:7). Whatever is due, by order of law or constituted by decent society, whether it be honor, deference, or even taxes, must be humbly  rendered by the disciple of Yeshua. "Let every soul be subject to the higher powers" (verse 1).

3. Be patient. "Therefore humble yourselves under the mighty hand of God, that [in this manner], He may exalt you at the proper time, casting all your cares [anxieties, ambitions, desires, frustrations, et al] on Him, because He cares for [loves deeply] you" (1 Peter 5:6-7). Humility is required of the servant of Yahweh. Pride rises up whenever someone puts himself first, and refuses to respect Elohim and submit to his fellow man. "God resisteth the proud, and giveth grace [riches and treasures of His glory] to the humble."  Our subjection is to be to one another in the love and unity of the Spirit. Humility is shown in a willingness to trust Yeshua. It becomes manifest as we compare His perfections with our needs and shortcomings.

4. Be supportive. "Bring the whole tithe into the storehouse..." (Malachi 3:10). There are a number of encouragements both the Old and New Testaments for generous giving, including; "Now He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness; you will be enriched in everything for all liberality, which through us is producing thanksgiving to God" (2 Cor. 9:10-11). There is nothing of chance, or risk, in the grace of giving offerings. Yahweh has instituted certain laws which govern the enterprise. A. We reap what we sow/plant. B. With regard to the size of the harvest, we reap in proportion to our sowing, our giving. C. We should give cheerfully, in faith, which is  possible when led by the Spirit. D. "God is able to make all grace abound toward you." Resources used rightly will produce greater resources. He gives to us what we have so that we may use it in righteousness, and He can give us more. "There is a future in everything, a future in every seed, a future in every dollar, a future in every blessing God bestows. But it is for Him alone to order this future, so as to 'make all grace abound' in us and to enable us to 'abound to every good work'." [L., Second Corinthians, Eerdmanns, pg.224]

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.

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

Next week: Parsha Chukat ("Ordinance of"). Numbers/Bamidbar 19:1-22:1. Some topics the next parsha covers  include: the Red Heifer, the water at Meribah, Moses striking the rock, the death of Aaron, more murmuring, the bronze serpent, and the defeat of the Amorites

Footnotes: 1. D. T. Lancaster, Restoration: Returning the Torah of God to the Disciples of Jesus, p.61.