TORAH and GLORY SCHOOL

Torah and Glory School      Parsha Commentary Course

Word and Spirit

An education ministry of Bless the Land

Written by Hutch Church

February, 2012

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

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

Parsha Lesson  Eighteen: Mishpatim  ("Judgments")

Torah: Exodus [Sh'mot] 21:1-24:18

Haftorah: Jeremiah [Yirmeyahu] 34:8-22; 31:31-34

Brit Chadashah: Hebrews [Irvim] 9:15-22

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

Section 1: Welcome to the Word

ט

Tet. Tet is letter number nine in the Hebrew alef-bet. The letter has been drawn in a twisting manner that suggests a snake. The letter means to twist or surround. As the ninth letter, tet is used as the number nine. Tet became the “th” sound in Greek. In English its equivalent sound is “t” as pronounced in the word time. Tet is used in the Hebrew word ta’ah, which means “go astray” or “seduce.” The idea conveyed is that one who goes astray or adrift has been beguiled  by the turning or twisting of the eye from truth and thus has bent or twisted their understanding. Tet is also seen in the word satan, or sa-tan, who in the garden of Eden presented himself as a snake [serpent] that twisted the truth and destroyed life. Yeshua is, of course, the One who crushed the serpents head by His sinless life, atonement and resurrection.

"Thou hast dealt well with thy servant, O YHVH, according unto thy word. Teach me good judgment and knowledge: for I have believed thy commandments" (Psalm 119:65-66).

The writer of Psalm 119 had suffered from persecution (v. 161), contempt (V. 22), and ridicule (v. 51) from the world. But he believed that YHVH had been gracious to him as He had promised His servants, despite the difficulties. He asked for wisdom and discernment. He trusted YHVH's Word/Torah to be his trustworthy guide in the way of righteousness. Affliction is a prominent fact of life on earth, and it assists in shaping our character. When we are content in our prosperity, we tend to become spiritually lax, and in this way many forget Elohim. But when adversity appears and troubles multiply we remember the Almighty and return to prayer; "Consider my affliction." Our rest is in YHVH's promise, "…the word in which He has caused us to hope" (v. 49). This week, do not be disturbed by afflictions or turn away from His holy promises. Instead keep in mind the inspired words of Paul: "But in all these things we overwhelmingly conquer through Him who loved us. For I am convinced  that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any created thing, will be able to separate us from the love of God, which is in Messiah Yeshua" (Rom. 8:39). Unfavorable circumstances, a difficult past, or even present torments, should not define our lives. Rather, our relationship with Messiah and His Word must define our lives and destinies. Keep in mind what Abba said to the three disciples on the Mount of Transfiguration when they were overshadowed by the Glory: “This is My beloved Son in whom I am well pleased; hear ye Him.” Trust your heavenly Father. He encompasses/surrounds you and me with His word, that through our faith and obedience He can bring forth and develop each Believer’s spiritual potential—that distinctive enablement which He has imparted to each of us at conception--to bless man and Elohim. Thus we agree with Yeshua, who said: “Blessed are they which are persecuted for righteousness sake…” (Mt. 5:10).  Tamid kadima-Always forward! Shalom.

Section 2: Weekly Commentary

Last week: "It came about the next day that Moses sat to judge the people, and the people stood about Moses from the morning until the evening" (Ex. 18:13).

In the Wilderness, on the way to Sinai, Moses attended to the disputes of the people. He was stressed and his human strength was heavily taxed by the gigantic task, and his soul was burdened. The people were also under strain from the long waiting lines and the increased delays in adjudication. Moses, in need of good advice, was prepared in heart and mind to consider recommendations, but from a respected source. Then Jethro showed up in camp with an affectionate interest in the concerns and needs of the people, and the burden of Moses weighed upon his heart. He conceived a better way of handling the court workload, and with piety and simplicity approached the prophet and offered his counsel. It was received, acted upon, and Moses and the people were relieved and refreshed. Jethro's presence in camp was very timely and his counsel was anointed, and we discern the unseen hand of YHVH in the whole matter. From there, Moses and Israel moved on to Mount Sinai where Moses (three times in the reading) went up the mountain to commune with YHVH, and down the mountain to prepare the people for divine visitation. We learn by his strenuous efforts: "Bear one another's burdens, and thereby fulfill the law of Messiah" (Gal. 6:2).

This week: Moses went back up the mountain at the close of Yitro--into "the thick cloud, where Elohim was"--where he remained to hear further instruction. While continuing on the Mount, he received YHVH's mishpatim for Israel. Mishpatim means "judgments.” The word is synonymous with laws, decrees and statutes. Mishpatim, however, best refers to laws [mitzvot, Hebrew plural for laws] that are sensible, easily understood; rules that any moral, civilized society would want to institute. The laws given to Moses at this time concerned indentured servants, penalties for crimes and redressing damages, handling loans, and the administration of justice. In this parsha there are also regulations regarding the treatment of foreigners, the seventh-year land Sabbath, the annual national feasts, and the promise to bring Israel into the Promised Land. Parsha Mishpatim contains 53 mitzvot, or laws; 23 imperatives, or "dos," and 30 prohibitions, or "don'ts.” These are judgments which were not necessarily new to the leaders of Israel, but when acted upon in faith united them with YHVH's divine vision for His people. Parsha Mishpatim also reveals details concerning the giving of the Torah to Moses and Israel that are left out of last week’s reading, Parsha Yitro, particularly on the 4th and 5th days of Sivan, the month of Pentecost.

Actually, there are three kinds of laws according to the Talmud. First, as we've mentioned, are the Mishpatim. Again, these "laws" are moral judgments that would have been devised by sensible men even if they had not been divinely ordered. The second classification of statute, or law, is eidot. These are "testimonies" that are rational, able to be explained and appreciated, but not foreseen or necessitated by normal considerations. In other words, mankind would not have thought them up if YHVH had not commanded them to be instituted. Thirdly, there are chukin regulations. These are best called "decrees". These are laws that transcend mankind's understanding but which we obey simply because they are the Word of Elohim. These three kinds of laws comprise the mitzvot, or "body of the Law."

Parashat Mishpatim concludes with Moses descending the mountain to confer with the people, who collectively say, "All the words which YHVH has spoken we will do."  We read further that burnt offerings and sacrifices were offered, and of Moses, Aaron, Hur, and the elders ascending the mountain where they "saw the Elohim of Israel", ratified the Mosaic Covenant, and partook of the covenant meal. Afterwards, we note, the blessed group comes down to the camp. From there, Moses is instructed to return to the mountain for forty days and forty nights to receive the stone tablets and the Torah from YHVH.

Torah

Torah Note # 18:

There are several ways to understand the Five Books of Moses, the Torah. One of them is to comprehend [grasp and utilize] the four levels of interpretation. The four levels (degrees) are called p'shat [plain meaning] , remez [suggestion, hint], drash [moral, ethical teaching], and sod [secret level, revelation]. The most common way of studying the Torah is called midrash. It is pronounced mid-rahsh and means "study,"  "explanation" or "interpretation." Midrash refers to: (1) A method of biblical exegesis, or analysis of the Torah, that seeks to discern the legal implications of the 613 laws, and glean details of knowledge to provide greater clarity of Torah narratives. (2) A body of writings, or commentaries, that contain midrashic examinations of the Torah that were compiled from A.D. 400-1200.

1. "Now these are the ordinances which you are to set before them" (Ex. 21:1).

Moses on Mount Zion is a remarkable story. In our parsha he had ascended the mountain again, at the bidding of the Most High, and entered the very courts of heaven. “Thou wilt show me the path of life: in thy presence is fullness of joy; at thy right hand are pleasures for evermore” (Psalm 16:11). The children of Israel remained behind in tents while Moses, in the glory cloud and under the divine Voice, received instructions dealing with the rights of individual people, property, various miscellaneous laws, and the blessings/benefits of obedience. These were mishpatim.

Moses was commanded on the Mount to "place before" the Israelites His mishpatim.  This phrase clearly emphasized to Moses that he was to carefully explain [teach by explanation] the reasons for the laws, so the people would have a clear understanding and appreciation of the mishpatim and thus welcome them as an important, beneficial framework for their society. Mishpatim were not meant to be mere dogma; the judgments were not supposed to be tenets put forth without adequate or reasonable grounds. The Almighty's intention was for His laws to be understood, appreciated (through obedience), and (eventually) assimilated into the inward depths of every Israelite's soul. To that end, He spoke through the prophet Jeremiah saying, "...I will make a new covenant with the house of Israel and with the house of Judah...I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people" (Jer. 31:31-33).

Note: Fifty three mitzvah are given in our reading this week. Mitzvah is a singular Hebrew word meaning "law" or "commandment."  Mitzvot is the plural form and is used now to refer to the 613 Torah commandments, and seven Rabbinic commandments added later. Mitzvah (singular) has also come to mean any expression or act of human kindness of a nature that would gain YHVH's approval. Mitzvot are the responsibilities of Israelites to their Elohim and fellow man which must be honored if they want to enjoy the unimpeded blessings of the Almighty where they live. The key, of course, to intimacy with YHVH is (a) faith in Messiah Yeshua and (b) obedience that is motivated by love. He is our GREAT Reward! "Come, house of Jacob, and let us walk in the light of the Lord" (Isaiah 2:5).

Therefore, YHVH's laws (instructions for a contented, prosperous life) are for (a) the order and well-being of the nation, and for (b) the Almighty to dwell in the midst of their camp. But He does not require people to obey and serve Him for nothing, with no recompense of blessing. "He is a rewarder of them that diligently seek Him" (Hebrews 11:6). So, He always puts before His people the promise of blessing, or reward, as a simple encouragement. In this week's reading, Elohim gave Israel promises that are actually great incentives that He will undertake to fulfill if they will keep His commandments and walk in His ordinances. Some of His encouragements to obedience include: His presence among them, sending His Angel to guide and help them, delivering them from all their enemies, giving them the entire land of Canaan-- everything from the Red Sea to the Mediterranean Sea, from the Euphrates to the Desert--blessing their labors, healing all their sicknesses, multiplying their numbers, and prolonging their prosperous days on earth, and more! However, in return for these blessings, Israel would have to, without compromise, serve YHVH and destroy the idols of the land to which they were going.

To the extent which Israelites kept their responsibilities, Elohim would fulfill His. If they fell short of their duties, He would be entitled to limit or curtail the blessing. Some of YHVH's promises are absolute, as in the Abrahamic Covenant. Some are conditional, as with the Mosaic Covenant. Therefore, much of Israel's welfare depended upon the people themselves.

With this in mind, let us hold fast to His Word and remain in the blessed "secret place of the Most High," where "no evil befalls us, and no plague comes near our dwelling," by living consistently by His truth. It was in this manner that the Apostle Paul lived, and he wrote, "And herein do I exercise myself, to have always a conscience void of offense toward God and toward man" (Acts 24:16).

2. "If you buy a Hebrew slave, he shall serve for six years; but on the seventh he shall go out as a free man without payment" (Sh'mot 21:2).

Hebrews sometimes became slaves [property] through poverty (Lev. 25:35, 39) or crime (Ex. 22:3), but the Torah did not institute slavery. The Law was given at Sinai when the practice of slavery had already existed for centuries, and was common among the nations. [Note: In ancient nations, slaves were usually more numerous than free people. In Athens, for instance, the slaves constituted four-fifths of the population.] However, YHVH, the eternal and divine Legislator, allowed for grace and mercy to moderate the custom by introducing laws that mitigated and alleviated, to some extent, slavery's dreadful conditions.

[Mishpatim concerning property rights, and other topic, continue in chapter twenty-two. Examples are included.]

3. "If a man steals an ox or a sheep and slaughters it or sells it, he shall pay five oxen for the ox and four sheep for a sheep" (Sh'mot 22:1).

 

Cattle were considered premium property by the Israelites. Stealing a man's ox in Israel was like stealing someone's horse in the Old West. The matter was not taken lightly. Oxen were necessary for farming and transportation, valuable, and hence, tempting targets for scoundrels. So the crime of stealing an ox was visited with a heavy recompense. Justice was served by the thief making ample restitution, even over-compensating for losses.

4. "If  a man seduces a virgin who is not engaged, and lies with her, he must pay a dowry for her to be his wife" (Sh'mot) 22:16).

 

[Miscellaneous laws.] In the East, men usually paid money to a maid's parents to purchase her as a wife. A man who seduced a woman was required to comply with this custom. In Israel, the damsel's father was paid fifty shekels of silver (Deut. 22:29) for his approval of marriage. If the father agreed to the union, the man was forced to marry the woman he had seduced, and he could not put her away afterwards. If the father disapproved the marriage, the seducer was compelled to pay a very handsome sum of money which would become a rich dowry for the offended maid and help restore her dignity…and attractiveness to other suitors. 

5. "You shall not allow a sorceress to live" (v. 18).

The practice of witchcraft was considered rebellion against Elohim. Such quasi-religious customs were in league with demonic power and inspiration, seduced ignorant and gullible listeners into occult beliefs and the fringes of the nether world, and adamantly opposed and reviled YHVH and His truth. Therefore, wizards (Lev. 19:31) and witches were, under Israelite law, (a) idolaters and blasphemers, (b) an offense to the Almighty, (c) a threat to a holy society, and (d) blights that, for the sake of the community's spiritual and emotional health, had to be exterminated. Those found guilty of such things were subject to execution. This fate also awaited those who would lie with a beast (v. 18), or sacrifice to any "god" (v. 20). Such were capital crimes. Dealing with the guilty in this severe way was actually the most merciful for all concerned. It must be remembered that YHVH's Torah shows great tenderness as well as judgment. For instance: First: "You shall not afflict any widow or fatherless child" (v. 22). Second: "You shall not lend thy money unto any of My people that is poor upon usury [interest]" (v.25). Indeed, Israelites were expected to be ready/agreeable to lend without charging interest. See; Deut. 15:7-10. Third: "Thou shalt not take thy neighbor's raiment to (as a ) pledge [as to he will need it in the night]" (v.25).

YHVH's gracious protection extended to four classes, or groups: A. The stranger, or the sojourner. B. The widow. C. The fatherless, orphans. D. And, He was deeply concerned to the broad class of the poor. He went so far as to promise a blessing to those who "consider the poor."  Read and take to heart Psalm 41:1-3.

6. "You shall not bear a false report; do not join your hand with a wicked man to be a malicious witness" (sh'mot 23:1).

[Miscellaneous laws] This forbids slander in private or public forums, as well as joining with others, especially before a magistrate or court, to bring a false testimony of some sort. A false report is a grievous, albeit common sin. Speaking about anyone, directly or indirectly, in a defaming way is called lashon hara. Lashon hara means "evil tongue," and includes talking to or about anyone using half-truths, lies, exaggerations, misrepresentations, insults, and gossip. Lashon hara [lies and gossip] greatly grieves the Holy Spirit, and is destructive to the soul of the (a) speaker, (b) the listener, as well as (c) the target [person]. Lashon hara, the false witness, is said to be like an arrow. Once it is released it cannot be called back, but will go forth, even over a long distance, and strike down its victim. Evil speech, no matter how subtle and veiled, will destroy reputations, character, and  relationships. We believe it can be a cause of sickness also, and has been associated biblically with leprosy (Nu. 12; Deut. 24:8-9). Such wicked talk is based on the speaker's sense of superiority, resentment, or jealousy, all of which have their roots in personal pride. It is very harmful and a sin YHVH hates (Prov. 6:19). Miriam committed lashon hara when she spoke in an evil fashion of Moses, and leprosy came upon her. (Nu. 12).  The twelve spies, esteemed tribal leaders all, should have learned a valuable lesson from Miriam and not have put a dishonest spin on their report to Moses and the congregation of Israel when they returned from reconnoitering Canaan (Nu. 13).  The law forbidding a false witness, we can imagine, helped  discourage careless accusations and an overload of lawsuits in Israel. Note: The word rechilut refers to speech that generates hostilities/animosities between people, and is usually the repeating [repetition] of lashon hara.

7. "You shall sow your land for six years and gather in its yield, but on the seventh year you shall let it rest and lie fallow" (Sh'mot 23:10).

Every seventh year the land was to lie fallow, go unplowed and unplanted. Whatever grew up from the untended fields was to be regarded as provision for the poor. Intervals of rest were not unknown in ancient countries, but an entire year of rest for land, which the Law of the Sabbatical year instituted, was uniquely Israelite. Crop rotation, use of fertilizer, and allowing part of the land to lie fallow from time to time, were not known or appreciated agricultural practices in that era. The Sabbatical law was a test of faith and a reminder that everything, including the land and what it produced, belonged to Elohim. Notwithstanding, it must have been difficult for Israel to enforce this law. But may we remember: "...and your Father who sees what is done in secret [from the heart and without coercion] will reward you" (Mt. 6:6).

8. "Three times a year you shall celebrate a feast to Me" (Sh'mot 23:14).

The great feasts were three--(A) Unleavened Bread/Chag HaMatzah, which commenced with Passover/Pesach and included the Day of First Fruits/Yom HaBikkurim, (B) Harvest (or Pentecost/Shavuot, fifty days later), and (C) Ingathering, or the Feast of Sukkot (which includes Yom Teruah and the Day of Atonement/Yom HaKippurim). All the men of Israel were required to attend the festivals. These times would serve as commemorations, times of joy and thanksgiving when the people would recall the goodness and mercies of YHVH, remember national events, foster patriotism, promote unity, and renew spiritual life and public worship. It could be said they were "revival meetings" that infused warmth and vigor into service of the YHVH and renewed attention toward the Tabernacle. Why three, and not just one feast? It is easier to forget than to remember, that's why. The feasts re-taught Israel--three times annually, year by year, again and again--essential eternal truths. "A three-fold cord is not quickly broken" (Eccl. 4:12). They repeatedly remind us also: Passover and Unleavened bread/Pesach and Chag HaMatzah reminds us of Calvary, Yeshua our Passover Lamb, and freedom from the tyranny of sin (1 Cor. 5:7-8). Yeshua is our First Fruits (1 Cor. 15:20). Pentecost/Shauot speaks of the giving of the Torah and the Holy Spirit (Ex. 20; Joel 2:28; Acts 2:1-4). Tabernacles/Sukkot speaks of the ingathering at the end of the age (1 Pet. 1:6; Rev. 7:9-17). They also reveal to pathway of personal sanctification, as do the three parts of the Tabernacle.

9. "Behold, I am going to send an angel before you to guard you along the way, and to bring you into the place [land] which I have prepared" (Sh'mot 23:20).

Commentators generally identify the "angel" as the Eternal Son, pre-incarnate Yeshua. ["He will not pardon your transgressions" and "My Name is in Him" are descriptions far too lofty to apply to Moses or an ordinary angel.] The guidance would not be just geographical in nature, but spiritual, to keep Israel on right pathways of truth. Up to this point they had been traveling away from Egypt. When the children of Israel would leave Sinai, they would be traveling toward Canaan. The pillar of cloud and fire [glory cloud], we believe, in which YHVH manifested His divine presence, is what is referenced here. The glory cloud's guidance and protection was steadfast and perfectly effective, unfaltering, all the way to Canaan. YHVH's dealings with all His people have always been with loving-kindness. Yeshua still speaks to and leads His people today: "Follow Me..." (Mt. 4:19).  He promises: "I will drive them [Israel's enemies; your personal enemies] out before you little by little until you become fruitful and take [full] possession of the land [promises]" (Sh'mot 23:30).

Some ask, "Why did not YHVH drive out Israel's enemies all at once, in the beginning, and be done with campaign altogether?" YHVH's resolution was not a hasty decision, as all too often are human opinions, actions and judgments. Our Elohim is wonderfully patient and wisely works out His purpose in His own timing, thus causing all things to work perfectly together for His glory and Israel's good.

YHVH did not drive out Israel's enemies immediately upon the tribes arrival in Canaan because the land would have become desolate, over-grown, and filled with predatory, devouring beasts which would have decimated the newcomers. We are told that when the Northern Kingdom, the House of Ephraim, was exiled and Samaria depopulated there was an increase of marauding lions that preyed on the few, poor, hapless, weaponless, scattered farmers left behind by the Assyrians. In France, for another example, following their war with Germany and the resultant loss of population, prowling wolves increased in the land and ravaged the districts. But Judges 2:21-23 gives us, perhaps, the primary reason Elohim left enemies among His people: to prove them, whether or not they would keep His commandments and walk in His ways while they were among the idolatrous remnant.

Do you have enemies--sinful habits, pride, covetousness, old sins, and such--that have remained active, unconquered, and resident in your life since you have entered the Kingdom of Elohim? Do not allow them to linger unchallenged any longer. There will be no rest as long as they are allowed to stick around. Drive them out! If you flirt with them they will overcome you, and steal your spiritual inheritance. But be encouraged, "Greater is He Who is in you that he who is in the world" (1 John 4:4).

10. "Then Moses came and recounted to the people all the words of YHVH and all the ordinance; and all the people answered with one voice and said, 'All the words which the Lord has spoken we will do' " (Sh'mot 24:3)      

Following the giving of the Ten Commandments, which had been spoken to everyone by the Almighty, Moses came down and shared the legislation (if not entirely, then the main points at least) he had received from YHVH [Exodus 20:19-23:33] with the Israelites. The people, without further discussion and animated by initial excitement and impulse, immediately agreed "with one voice" and pledged themselves to obedience. Moses then wrote down/recorded the words he had received on the mount. We assume he probably did so with the miraculous help of the Holy Spirit, Who later inspired and guided the prophets, and would one day bring the words of Yeshua to the disciples remembrance (2 Peter 1:21; John 16:26). Ratification of the covenant took place the next day. An altar was built and sacrifices were offered, the blood was "sprinkled upon the altar."  Moses then read to the assembly what he had recorded, and again the people agreed to the terms. Then Moses sprinkled the blood of the sacrifice (that had been put into basins) upon the [elders and tribal representatives of the over-two-million] people, consecrating them, and said, "Behold, the blood of the covenant, which YHVH has made with you concerning all these words."

11. Then Moses went up with Aaron, Nadab, and Abihu, and the seventy elders of Israel, and they saw the Elohim of Israel...and the ate and drank" (Sh'mot 24:9-11).

 

The covenant was established between the Israelites and YHVH. The people had heard and agreed with all the testimonies. YHVH and His people became bound/tethered/married by the blood of the sacrifice. The leaders then ascended the mountain, but not to the top. There they saw with their natural eyes the appearance/similitude of Elohim, who had called them to the mount, on His throne. We believe it was a true vision of YHVH (Nu.12:8; Isa. 6:1). We cannot describe the form, but it was probably human (Ezek. 1:26) since we are told about a paved work of sapphire stone "under His feet."  The vision was a declaration of YHVH's character…”to some extent of His [a] essential character. The blue of the sapphire symbolized His holiness, while in the deep, clear ether was mirrored His untroubled purity, His superiority to earthly passion and disturbance, His perfect blessedness, His transcendence over creation, etc.  More especially of His [b] gracious character. The idea suggested was that of a God at peace with Israel--reconciled. The vision would be read in its contrast with the previous revelation. The terrors of the law-giving were now laid aside; all is sweetness, beauty, mildness, serenity, love. This vision of God is as a God at peace with Israel, [peace that] is mediated by the offering of sacrifice."  [1]

The men ate in His presence! It was a covenant meal and a type of the marriage supper of the Lamb, when all believers will rejoice around the banquet table with Yeshua (Rev. 19:7-9). After the meal, the leaders descended to the encampment. One would think that such an unprecedented, wondrous encounter with the Almighty would have resulted in an overflow of awe and reverence capable of producing enduring faith and thanksgiving in the beholders' hearts. But Scripture teaches us that is not always the case. "...and as he sowed some fell on the wayside...some fell upon rock..."  (Luke 8:4-15). Salvation faith is a matter of the heart, not the head. Yeshua said: "Then you will begin to say, We ate and drank in Your presence, and you taught in our streets; and He will say, I tell you, I do not know where you are from; Depart from Me you evildoers" (Luke 13:26-27).  The elders ascended with Moses, yet after enjoying the unspeakable privilege of eating and drinking in the presence of Elohim, they died in the wilderness. Nadab and Abihu come to mind. These brothers, the two privileged sons of Aaron, offered false fire before YHVH and perished in holy fire. Lesson: “Wherefore let him that thinketh he standeth take heed lest he fall” (1 Cor. 10:12). The elders of the mount may have been like the Believers at Corinth. The Corinthians were people of knowledge and experience, proud of their insights and in danger of falling into temptation and self-confidence, as did their fore-fathers in the faith. Paul wrote to them as well as to the Roman Believers: “Be not high minded, but fear [reverence YHVH].” Self-confidence provides an occasion to fall. Note: The good news is, of course, that the Divine Deliverer will always appear on behalf of them who call out and lead them all from temptation to safety (v. 13).

“For we walk by faith, not by sight” (2 Cor. 5:7). The term “walk by faith” is the Scriptural description of a man living by faith in the earth realm; it is a figure of life as a particular type of “journey” or “pilgrimage.” It is by faith in YHVH’s Word that we truly live, as we learned in parsha Chayai Sarah. Faith is the “substance of things hoped for, the evidence of things not seen [or felt]” (Heb. 11:1). Faith “gives us a present actual possession of those eternal things, and makes them exert their power on our ‘walk.’ Faith in the unseen and eternal can (a) cheer [the soul]; (b) raise the tone [nature, character]; (c) bring steadfastness into our walk and conversation. The [hoped for, unseen] realities [of redemption blessings] are revealed to faith; human sight can only see the [superficial] passing shadows of [such] things.” [2] Had the elders on the mount perceived not just the image but the character of the One on the throne, they (more than likely) would have believed His Word, walked in strength, cooperated with Moses, not murmured, and never fallen in the wilderness. “Look [see with the eyes of the heart] unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else” (Isa. 45:22).

12. "Now the Lord said to Moses, Come up to Me on the mountain and remain there, and I will give you the stone tablets with the law and the commandments which I have written for their instruction" (Ex. 24:12).

The Almighty ordered Moses up the mountain again and to "remain there" (to wait), indicating the stay would be lengthy. Moses was prompt to obey. He made arrangements with the elders for the governing of the people, and then ascended Sinai with Joshua accompanying him. But Moses went alone into the glory cloud. There the commandments "that I [YHVH] have written"   were inscribed by Elohim on the tablets and given to the prophet. The remainder of the Torah (ordinances, judgments; 21:3) was not written by God, but was transmitted [impressed, inculcated] to Moses who was to write it down later and teach it to Israel. [Rambam]

Was it necessary for Moses to actually ascend into the glory cloud of YHVH's manifest presence that was resting on the mount to receive the commandments and ordinances? Yes. A look at Ezekiel's vision at the river Chebar may give us the reason. "Now above the expanse that was over their heads there was something like a throne, like eben-sappir [a sapphire stone] in appearance; and on that which resembled a throne, high up, was a figure with the appearance of a man...the appearance of His loins and upward something like glowing metal that looked like fire all around..so was the appearance of the surrounding radiance of the likeness of the glory of the Lord. And when I saw it, I fell on my face and heard a voice speaking. Then He said to me, 'son of man'..." (Ezek. 1:26-28; 2:1).

There are a couple of things observed in the verses worthy of mention for those who want to hear His voice and be led by the Spirit. First, there is the condition of purity of heart. Consider: "When I saw it [the vision] I fell upon my face."  Ezekiel was overwhelmed by the divine revelation, and greatly humbled--even alarmed and fearful--with the sense of his own impurity, unworthiness, and inferiority. Isaiah, in a similar experience "before the Lord sitting upon a throne," felt absolutely "undone" (Isa. 6:5). Daniel said of His encounter with the Almighty in a vision, "...no strength was left in me, for my natural color turned to a deathly pallor, and I retained no strength" (10:8). John, the beloved disciple, when encountering the revelation of Yeshua's majesty, "...fell at His feet as dead" (Rev. 1:17).

Even the most godly people have been overwhelmed by a dynamic vision of the majesty and glory of the Almighty One of Israel. Such encounters with Him are profitable. The experiences awaken the conscience, impart reverential fear and awe of God, profoundly deepen humiliation, and thus better prepare us for the Word of the Lord, and service. "Blessed are they who mourn for they shall be comforted" (Mt. 5:4).  Job said, "I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself and repent in dust and ashes" (Job 42:5-6). The cleaner and more humbled the heart, the more acute will be the hearing, and the more excellent will be the response.

Thus we arrive at the second point, the condition of purity of hearing. Ezekiel was prostrate, with his face in his hands,  "...and heard a voice speaking." In the glory, the prophet was devoid of pride, emptied of any sense of self-importance. A sense of self-importance and independence will always distort His voice and dull one's spiritual hearing ability. Humility is the prerequisite condition for hearing, seeing, accurately discerning and declaring the revelatory visions of YHVH. The Father is looking for teachable, humble, spiritual, child-like Believers who will hear and convey His Word faithfully to His people, and dynamic encounters with His glory are effectual in producing/honing such necessary qualities within them. These are part of the curriculum of the "School of the Prophets" which Moses and Ezekiel enrolled in when they stepped out to serve the Elohim of Israel. "The meek will He guide in judgment, and the meek will He teach His way...the secret of the Lord is with them that fear him..." (Psalm 25:9, 14).

While in the glory cloud, we can safely assume that Moses was thoroughly prepared for his role as Israel's teacher. He was (a) awed and humbled by the divine scenes unfolded to him, (b) given strength by the Spirit to stand, look, and listen, and (c) put into a spiritual and mental condition to hear and comprehend, at the p'shat, remez, drash, and sod levels, the Word of YHVH which was presented to him.

Today, we saints are led directly by the indwelling Spirit! He will speak to us with visions and dreams, and illuminate the Scriptures that we might comprehend His truth and correctly proclaim it. But the pathway for deeper fellowship with Elohim, and for clarity in seeing and hearing His Word, is the same for us as it was for the prophets of old. "He has told you O man, what is good; and what does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God" (Micah 6:8)?

13. "Then Moses went up to the mountain [the seventh time], and the cloud covered the mountain. The glory of the Lord dwelt on Mount Sinai, and the cloud covered it for six days; and on the seventh day He called to Moses...and to the eyes of the sons of Israel the appearance of the glory of YHVH was like a consuming fire on the mountain top" (Ex. 24:15-17).

Moses' servant attitude and quick response to the voice/command of Elohim are inspirational for Believer's today. He had: (a) a ready heart. "Moses rose up" ["...and his minister Joshua" (v. 13)]--he did not drag his feet and say, "suffer me first" to do something else; (b) a concern for his people, and provided for their care. "Tarry ye here...seek ye to Aaron and Hur if ye have matters to do." (c) Moses desired to bring people higher in faith, closer to YHVH. "Moses rose up, and his minister Joshua." (d) Like Abraham before him, Moses was patient. He fasted and waited reverently six days outside the cloud for the divine summons to enter the mountaintop sanctuary and be alone with YHVH, and commune with Him.

14. "Moses entered the midst of the cloud as he went up to the mountain; and Moses was on the mountain forty days and forty nights" (Ex. 24:18).

Continual communion and fellowship with God will be pre-requisite for functioning and over-coming in the last days.

"But mark this: There will be terrible times in the last days. People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self control, brutal, not lovers of the good, treacherous, rash, conceited, lovers of pleasure rather than lovers of God--having the form of Godliness but denying its power. Have nothing to do with them" (2 Tim. 3:1-5).

The period to which these verses refer and the moral condition they describe encompass the time of the early apostolic ecclesia up to the current day. The language does not point exclusively to the hour in which we currently live. Nevertheless, we do live in a time of moral and doctrinal degeneracy marked by widespread wickedness and religious formalism. Ritualism and the outward show of devotion/piety, as a wet blanket, cover hardened hearts, grieve and quench the Spirit, and make for powerless religious ceremonies. Godliness, evidenced by love for YHVH and for man, frees the Spirit and produces a religion of power. Paul therefore warns and exhorts Timothy to be diligent in teaching the Scriptures, the sacred writings, as a preventative. He instructs, "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work" (2 Tim 3:16-17).

All Scripture, from Genesis through Revelation, is Elohim-breathed, inspired!  In the original autographs there was no error. YHVH's guiding influence dictated the writing and compilation of Holy Writ, and He so constructed His revelation so everything that needs to be said by God to man is therein contained. Paul ascribed to Scripture a four-fold use. First, Scripture is profitable. The truth within the Word releases us from the bondage of error and falsehood, and the despairing, costly conditions which they produce, and causes us to profit in liberty. "...and you will know the truth and the truth will make you free" (John 8:32). Second, Scripture is for teaching. It reveals to us (teaches) what we, without the Scriptures, would otherwise never have known. Thirdly, Scripture is for reproof. The Word of Elohim has power to reveal to us the state of our inner man, and brings conviction when we stray from righteousness and truth. Fourthly, Scripture is for instruction. By directions, admonishments, encouragements, corrections, and exhortation it (1) keeps us on, or (2) brings us back to the pathways of righteousness and strength.

The foundation of Scripture, the Torah, was what Moses was receiving in the Cloud. If followed, the people of Israel would be kept from apostasy and enjoy His continual favor and blessing in Canaan. In the latter days we have the Holy Spirit and the complete revelation from which to benefit, and become "...adequate, equipped for every good work."

Haftorah

1. "...King Zedekiah had made a covenant with all the people...to proclaim a release to them: that each man should set free his male servant and each man his female servant...and all the people obeyed...but afterward they turned around and took back the male servants and the female servants whom they had set free, and brought them into subjection..." (Jer. 34:8-11).

The people ignored the mishpatim (judgments, mitzvot] of YHVH, and Jeremiah was sent with a word of rebuke: "You have not hearkened to Me [YHVH] to proclaim freedom..." Judgment was prophesied, but the haftorah closes with a word of hope. "I will not cast away the descendants of Jacob."

2. "Behold, the days come, saith YHVH, that I will make a new covenant with the house of Israel and with the house of Judah...I will put My law in their inward parts, and write it in their hearts; and will be their Elohim, and they shall be My people" (Jer. 31:31-33).

The Torah written on the heart of man preempts the Torah written on tablets of stone. This is where the Almighty has wanted His Word placed from the beginning. With the New Covenant the Spirit imparts knowledge and revelation to all who believe. "...and they shall not teach again, and each man his brother, saying, Know the Lord, for they shall all know Me" (Jer. 31:34). [Note: We come to know YHVH by faith in the Son, Yeshua, and the regeneration of the Spirit. Human instructors are not needed to teach believers how to know YHVH initially. Teachers are needed to help believers grow in greater knowledge of and experience with the One they have already come to know. Nevertheless, people can come to know YHVH's goodness and His plan of redemption apart from human teachers simply by reading the Word of Elohim and calling on Yeshua.] We have learned that people could have the Law in writing, and it remain as words never read. Or the Torah could be read but not truly understood and appreciated. The Torah in the heart, however, becomes alive in the minds of people by the Spirit, and remains resonant within their hearts. Then, sensible principles of life are perceived in the ordinances and the ruling motive for obedience becomes love, not coercion.

The revelation of the Torah written on the heart has slowly emerged with increasing clarity to Believers as they have walked in the light made available to them by the Spirit. This has occurred over time through past restoration movements, and especially now with the grass-roots, Hebraic heritage renewal phenomenon. Torah awareness in the heart of man is like the  development of a photograph in times past. When a negative was placed in a tray of developing solution, the photo began to emerge more and more, increasing in clarity and detail until the entire picture became focused, clear and understandable. Something like this is happening in the Body of Messiah today. The Torah has been written in the heart and mind of the Believer (Jer. 31:31-33). By immersion in the Spirit's processing/developing power it is coming into greater recognition and esteem, and is becoming clearer to the hearts and the minds of end-time Saints. At some point, the human race will be returned to monotheism, worship YHVH, and be reconciled to the Torah and the entire Sacred Canon of which it is the foundation (Rev. 21-22).

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

1. "And when He has fasted forty days and forty nights He was hungry" (Mt. 4:2).

Yeshua was preoccupied with prayer during His abstinence from food and remained in glorious communion with the Father as He contemplated the sacred work that lay before Him. But at the end of the forty days and nights of fasting, He was weak and hungry, and thereby open to the temptations of the enemy. However, Yeshua,  using the Word of Elohim, resisted the devil and emerged from the wilderness victorious and full of the power of the Holy Spirit.

2. "And Jesus returned to Galilee in the power of the Spirit, and news about Him spread through all the surrounding district" (Luke 4:14).

In the time between Yeshua's temptation in the wilderness and His appearance at the synagogue in Nazareth (in Galilee), He had gathered disciples, changed water into wine at Cana, cleansed the Temple, spoken to Nicodemus (John 3), won converts at Jacob's Well, and healed a nobleman's son. He demonstrated ministerial qualities to perfection, and became the chief topic of interest in the region. His entire life-giving, fruitful ministry was by the inspiration, revelation, compassion, and power of the Holy Spirit.

"The Spirit of the Lord is upon Me, because He has anointed me to preach the Gospel to the poor. He has sent Me to proclaim release to the captives, and recovery of sight to the blind, to set free those who are oppressed, and proclaim the favorable year of the Lord" (Luke 4:18). Yeshua went into His home synagogue in Nazareth and was invited to preach. Only a remnant of Judah had returned from Babylon centuries earlier, and the land and villages were under the bondage of servitude, poverty, ignorance, discontent, and Roman garrisons. The Jewish inhabitants of Israel looked for the Messiah to bring to them deliverance and a golden age of prosperity and political power. This was the interpretation the listeners gave to the passage from Isaiah read by Yeshua that day. However, Yeshua greatly startled the congregation when He, the carpenter's son, informed them that He Himself was their long-looked for Deliverer. He rebuked the listeners for their unbelief and they set upon Him, but without success.

"And Jesus went all about Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness among the people" (Mt. 4:23).

Moses, a type of Messiah, had a prolonged, extended communion with YHVH. Yeshua also spent forty days and nights without food, alone in communion with the Father through the Spirit. This quality of communion with the Almighty, which preceded the ministry of Yeshua, is the truest means of strengthening and refreshing the soul for life and service. Without close fellowship with our Redeemer we tend to languish, grow weary in faith and well-doing, and turn to ritual and comfortable religious formats.

As born-again Believers, our communion with the presence of YHVH is in the communion of the Spirit. [See: 2 Cor. 13:14.] For us, it is not restricted to forty days, but can be continual, regularly enjoyed and beneficial. "Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise Him, who is the health of my countenance, and my God" (Psalm 43:5). The psalmist was depressed because of the woes of his current conditions, and unworthy thoughts of Elohim, and the unbelief they conjured up. Yet, he also had great hope for the future, and was thus confident that there would be ample reasons to praise Him, Who was, after all, "his Elohim." When a Believer looks up to YHVH a whole new set of spiritual and mental energies go to work, different than when he is looking down. David wrote while under stress, "Unto thee O Lord do I lift up my soul". The soul that looks up, and draws close to the Redeemer by faith, prayer, and praise, comes into communion with the Almighty, his dearest Friend and Companion, and is renewed in faith and hope. "I will lift up mine eyes unto the hills...my help comes from the Lord" (Psalm 121:1-2). With this kind of faith and fellowship no outsider can meddle. When we  commune with the Spirit, with the Almighty, He sends His grace and gifts into the soul, and the glorious and beneficial effect is wonderful, even effecting the salvation of the face, which is an uplifted countenance. [ :-) ] May our faces, which are often the reflection [index, barometer] of the condition of our souls, speak well of Yeshua's great redemptive work. Enter into the communion and peace of the Spirit daily. Rest in His presence as your read His Word. And with that Word, resist the devil. He will flee from you.

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

The dynamic gifts, signs, and demonstrations of the Spirit are distributed according to the will of Elohim’s Spirit. See 1 Corinthians 12:11. These gifts, or spirituals (as they are also called) are recorded in 1 Cor. 12:1-12. They are manifestations of the Spirit, and as such are an expression of the person, power, love, compassion, and character of Yeshua Ha Mashiach, who ministers by the Spirit. [The gifts of the Spirit registered in 1 Cor. 12 are not the same as the ministry motivations mentioned in Roman 12:6-8 or the ministry gifts of Ephesians 4:11.] The supernatural operations of the Spirit manifest according to the needs of the Ecclesia and those to whom the Believers minister. Some gifts operate through Believers regularly, and some people function in more than one gift. Thus, we are exhorted to “desire spiritual gifts” (1 Cor. 14:1). “It is unbiblical and unwise to assume that because someone exercises a seemingly more remarkable or outwardly impressive gift [working of miracles, healing, prophecy], that person is more spiritual than those with less spectacular gifts. In fact, possessing a gift does not mean that God approves of all a person does or teaches. Spiritual gifts must not be confused with the fruit of the Spirit, which relate more directly to a [Believer’s] character and spiritual growth (Gal. 5:22-23).” [3]

1. "Then was Yeshua  led up of the Spirit..." Mt. 4:1).

The Holy Spirit came upon Yeshua at His baptism. At that time He was filled completely, totally, wholly, perfectly, absolutely, with the Spirit. "God gave not the Spirit by measure unto Him" (John 3:34). It was the Spirit Who personally led Yeshua into the wilderness to face the critical temptations as the Last Adam (1 Cor. 15:22, 45-46). And Yeshua followed the Ruach's leading meekly, without complaint, submitted to Him, and remained calm before the storm. The personality of the Holy Spirit/Ruach HaKodesh was, as far as Apostle Matthew was concerned, an established truth; an assured reality (Mt. 28:19). The first Adam was tested in a simple way, when he was not tired, alone, or hungry. He chose to follow Eve, and failed. Yeshua, the second Adam, faced a three-fold temptation set in the most difficult and aggravating of conditions. Weary and hungry, He nevertheless followed His Father's Word, and succeeded.

The Holy Spirit is Elohim Who has been sent to help Believer in many ways. He is not just an influence or divine enablement. He is:

A. The Spirit of truth (John 15:26). The truth concerning Messiah Yeshua is revealed to the hearts and minds of humans by the Holy Spirit. He illuminates the Word of Elohim and the gospel of the kingdom and makes them real and living.

B. The Spirit of holiness (Rom. 1:4). The process of sanctification and developing the saints in holiness is the work of the Holy Spirit.

C. The Spirit of life (Rom. 8:2). Allows for the Spirit-filled, Messiah oriented life. Yeshua fulfilled the Law for us, and the Spirit liberates us from the power of sin and death, and frees us to follow Yeshua.

D. The Spirit of grace (Heb. 10:29). Yeshua came into the world and represented the fullest expression of YHVH’s grace and truth (Jn. 14:17). The Spirit empowers believers also to minister His grace and truth, which is the power of YHVH to liberate, restore, and transform lives (2 Pet. 1:3).

E. The Spirit of glory (1 Pet. 4:14). Elohim’s glory [honor, praise, exaltation, magnificence, goodness], manifested in some capacity, is the result of YHVH's works and ways. The interests and concerns of the Holy Spirit are to glorify Yeshua even as He glorified the Father. The Spirit empowers us to glorify Him by growing in His likeness and goodness.

Glory Note # 18: "O YHVH our Elohim, how excellent is thy name in all the earth! Who has set thy glory above the heavens" (Ps. 8:1). YHVH's glory transcends the physical universe. "The heavens have a purpose. The outward glory images the inward and spiritual glory. The stars [and systems] are silent witnesses for God. Their size, their order, the steadfastness, their splendor, and their mystery, which grow and deepen as investigation is [pursued] and knowledge increases, all proclaim the greatness of God." [3] The glory of YHVH, which is seen in, but also transcends, His creation, humbles and inspires us. He knows the exact number of the stars and has named each one (Psalm 147:4). But He loves us with an everlasting love, and has placed the earnest [deposit] of His glory in us (John 17:22; Acts 2:1-4) in anticipation of the glorification of our bodies at the resurrection of the just (1 Cor. 15: 50-54; 2 Cor. 1:22, 5:5 ; Eph. 1:14; Rev. 20:5-6).

Parsha Summary

1. "The people answered...All the words that YHVH has said we will do" (Sh'mot 24:3).

The Israelites heard the terms of the covenant (19:5-6) and all the mishpatim (20:3-23:33) that had been given Moses up to that point, and entered into covenant with the promise of total obedience. The blessings/advantages of the covenant were very great, and the conditions were holy, just and good. There are good reasons for us to obey the Elohim of Israel. A. That which is created belongs to and is morally bound to obey its Creator. "...it is He that hath made us, and not we ourselves; we are His people..." (Ps. 100:3).  B. Our welfare and peace are assured by obedience to His will. Faith and works live together (Jas. 2:14-22). All His laws and standards, the rules of Torah and all Scripture, are designed for man's advantage. One way or another, man reaps the bitter fruit of every act of disobedience to the known will of God.  C. Therefore, it is our highest ambition, our most profitable longing, our joy and strength, to learn and to do the will of YHVH.

Among our many, many desires and interests, pleasing Yeshua simply must endure as foremost. Blurting out promises of faith and obedience when feelings are stirred is quite common. The people readily agreed to follow YHVH’s instructions for successful living at Mount Sinai. We will see in the parshas ahead if they kept their brave resolution.

Hear His Voice

“Only be thou strong and very courageous, that thou mayest observe to do according to all the law…that thou mayest prosper whithersoever thou goest” (Joshua 1:7).

YHVH wants His people to live entirely free from fear and torment, and all such oppressions of the soul that would stifle us from accomplishing His will for our lives. He wants us to focus upon Him and not on our worries, and to listen to His voice in the Word and not the voice of fear and dread. “For God has not given us the spirit of fear; but of power, and of love, and of a sound mind” (2 Tim. 1:7). The voice of fear is a distraction that emanates from the powers of darkness. YHVH did not want his new leader Joshua to listen to fear and doubt, but to His Word, and to keep moving forward, full of courage. Let us also pay attention to His word and not the voice of the enemy. “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth thee. Trust ye in YHVH forever: for in YHVH is everlasting strength” (Isa. 26:3).

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

Section 3: Vision and 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 includes the Torah and the Glory of YHVH. The two are 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 heritage; 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).

Redeemed Israel is called to pray for and receive (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 destiny in mind, we have provided an explanation of our school 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 Method:  "...search for Me..." (Jeremiah 29:13). This section is provided to help the student read beyond the basic commentary that we have presented, and study carefully all the Scriptures in the week's parsha for themselves. As each reader presses more deeply into the Word and learns to depend more consistently on the Spirit in his/her search for greater knowledge and intimacy with Yeshua, increased personal enrichment and spiritual transformation will be experienced and enjoyed. Section 3 contains a review of the weekly parsha's Scriptures, their topical content, and our questions. Working with each week's Scriptures and Questions is 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 Four's prayer and bless activities, comprise (5) the heart of the Torah and Glory School's study program by which the student can be most edified and advanced spiritually. By them the student learns on his/her own while depending on, and thereby coming to know more personally, the Holy Spirit. We strongly encourage each student to rely upon the Spirit/Ruach--for understanding, revelation, insight, illumination of the Word, edification, and divine fellowship--during prayer, worship, and study. He is the close-at-hand primary Teacher of the course, not this author. Learning the Almighty's voice and experiencing His manifest glory, not just acquiring more information, are central goals of the Torah and Glory School. 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. They will enjoy much closer fellowship with the Father, and Yeshua, His Son, and hearing the voice of the Holy Spirit, especially by the end of Deuteronomy.

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

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

Exodus 21:1-24:18: Moses receives directions, laws, Sabbath and feast instructions/descends the mountain/the people accept the covenant offer/Moses writes out the covenant agreement/builds an altar/the assembly gathers and formally agrees to the covenant terms/Moses sprinkles the blood of the sacrifice and reads the covenant words/the people receive them/Moses goes back up the mountain with Aaron and the elders/the covenant meal/they see the Elohim of Israel, eat and drink in His presence/Moses called back to the mountain to receive stone tablets/Israel waits below/Moses enters YHVH's glory cloud for 40 days and nights.

Jeremiah 34:8-22; 31:31-34:  Davidic kingdom to be restored. Note: Israel became a nation united under a theocracy, and later a monarchy. It became divided into two smaller kingdoms, or houses, Judah and Israel/Ephraim. Both houses forsook YHVH and His covenant for false gods, and both houses were judged and exiled. Only Judah later returned to the land. See: 1 Kings 11 and 12,; 2 Kings 17:1-23; 2 kings 25; Isa. 50:1; Hos. 1:9 2:2; Mal. 2:11; Jer. 3:8. As Mediator of the New Covenant, Yeshua's atonement (death, burial, resurrection, and ascension) makes open the way to bring them all back into fellowship with YHVH. Jer. 31:31-33.

Hebrews 9:15-22: Old and New Covenants.

Study Questions:  "...be ready always to give an answer..." (1 Peter 3:15). Trace the theme, the main idea, through each  question.

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

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

2. What is the outstanding, central idea or subject that runs through and unites all the individual readings, as you see it?

3. Find in the Gospels where and how Yeshua declares, demonstrates, exemplifies, or exhibits the parsha's central truth, and explain. Give chapter and verse.

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

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

6. In what way did the Holy Spirit/Ruach HaKodesh personally speak to you during prayer and study this week? Did He impress you about how to apply the parsha lesson directly to your life? Explain.

7. "...because of practice [by  reason of use] have their senses trained [exercised] to discern..."  You and I are called to return to hearing the voice of Elohim and to functioning in the ministry of the Holy Spirit. Progressing in these vital areas will require spiritual hunger, faith, and practice. He is waiting for us to approach Him. Ask the Holy Spirit to speak into your spirit/heart as you pray each day. Look for opportunities to lay hands on the sick, or to be used in prophesy. Faithfully record the prophetic words and experiences you receive, and be sure to share them with your brethren.

Start your own study group.

It is helpful to share your answers, insights, and revelations with your study group (table class). We recommend meeting regularly in a small group. This allows for healthy interaction and exchange, and militates against stagnation. Practice operating with your spiritual gifts under the anointing of the Holy Spirit while among your friendly, supportive peers. Allow for open participation in leading praise and worship. Give altar calls at your table for healing, refreshing, and prophetic words. These are effective ways for all present to mature in their calling and gifting. The non-threatening small group provides a favorable and encouraging environment in which to learn the ministry of the Spirit.

Section 4: Prayer, Declaration, and Blessing

Note: The prayer and declaration Scriptures are changed with each book of the Torah. For instance, in Exodus we will have new Scriptures on which to focus. And more in Leviticus, and so on. However, the Song of the Lord/Prophetic Worship teaching section is progressive and new each week. So, be sure to use this section. Shalom.

Important: Participate each week in the Bless the Land prayer, benediction, and singing exercises/activities, both individually and with your group. This is important for yourself and others. Your joining in with vocal participation--blessing and strengthening Israel with your spoken words, prophetic utterances, sung psalms, and intercessions--will also help develop and enlarge your prophetic anointing and sensitivity to the Holy Spirit. Daniel, who daily faced Jerusalem and Israel from his house in exile to pray, is an example of what we can do weekly from our homes today. "...Daniel...entered his house(now his roof chamber had windows open toward Jerusalem); and he continued kneeling...praying and giving thanks before his Elohim" (Daniel 10).

Bless the Land: "On this wise shall ye bless the children of Israel, saying unto them [declaring the Word to and over them], the Lord bless thee...keep thee..." (Num. 6:23). YHVH wanted to bless, keep, and place His glory upon His people. So He had his priests stand in His place [stand in for Him] and proclaim the blessings, which He in turn would perform for the believing recipients. Believers have a similar role today, as did Aaron and the priests in ancient Israel. "But you are...a royal priesthood..." (1 Pet. 2:9). When we take our place as a responsible priesthood and begin to declare the written and prophetic word and will of YHVH, even spontaneous songs, over His people, He will rise up and perform that which has been declared. He works in partnership with his set-apart royal priesthood. Therefore, "...bless, for to this you were called, that you may receive a blessing" (1 Pet. 3:9).

Note: "The mouth of a righteous man is a well of life" (Prov. 10:11). Born-again believers' mouths are connected to the spiritual power that created the universe. His Spirit and Word are in our hearts and minds (Jer. 31:31-33; Ezek. 11: 19-20; Joel 2:28-29; John 3:5-8; Acts 2:38; etc.). 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 by blessing one another and declaring with confidence His Word over Jerusalem, Israel, and your nation this week.

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

1. Pray for Israel.

Numbers 6:23-26. "This is how you shall bless Israel..."  Each week. Memorize, and lift up your voice and bless the land.

 

"The counsel of the Lord stands forever, the plan of His heart from generation to generation. Blessed is the nation whose God Is the Lord, the people whom He has chosen for His inheritance" (Ps. 33:11-12). YHVH has chosen Israel to be His peculiar people, to know and love Him. His counsel stands, His purposes are unchangeable. Prayer avails much. It does not change the Almighty's purposes, but it is the appointed means for the fulfillment of His promises. Prophesy life!

2. Pray for Jerusalem.

Psalm 122:1-9.  Memorize. We recommend speaking this passage over the Holy City each Sabbath, and bless it.

3. Pray for America/Pray for your nation.

Joel 2:28-29. Spiritual awakening. A great outpouring of the Spirit.

4. Sing the Song of the Lord/Prophetic songs. [Teaching/Exhortation]

The song of the Lord (YHVH) is a praise to Him and a channel by which He can respond in love with prophetic words. Further, the song of the Lord is anointed by the Spirit and carries His glory into the soul of the participants. It is a summons, an inspiration, to make praise for YHVH the prevailing characteristic of our lives. Psalm 150 is the crown of the Book of Psalms and it contains verses similar to some that have been uttered or sung before, such as in Psalm 148. But Psalm 150 is like the song of the Lord in that it is a full-blown call to praise the Almighty.

"Praise the Lord! Praise God in His sanctuary; Praise Him in His mighty expanse. Praise Him for His mighty deeds; praise Him according to His excellent [abounding] greatness. Praise Him with [the] trumpet sound; praise Him with the harp and lyre. Praise Him with timbrel and dancing; praise Him with stringed instruments and pipe. Praise Him with loud cymbals; Praise Him with resounding cymbals. Let everything that has breath praise the Lord [Yah]. Praise the Lord [Hallelujah]" (Psalm 150).

A life of praise is a holy sacrifice acceptable and pleasing to the Almighty; it is a continual incense offering and a sweet fragrance that enters His Holy of Holies and rests before Him, as did, for instance, the prayers and offerings of Cornelius. "Your prayers and alms have ascended as a memorial before God" (Acts 10:4).

"Let everything that has breath praise the Lord..."  This is a profound directive. Everything in creation has "a breath!" That which exists in the animal kingdom, the plant kingdom, and even the mineral kingdom, performs respiration-oxidation functions, or exchanges gases in one form or another. "The mountains and the hills will break forth into shouts of joy before you, and all the trees of the field will clap their hands" (Psalm 55:12). Nothing in the universe is exempt from the summons! Everything has breath. "...the disciples began to praise the Lord joyfully with a loud voice for all the miracles they had seen [had been blessed by]...the Pharisees in the crowd said to Him, Teacher, rebuke Your disciples. But Jesus answered, I tell you, if these become silent, the stones will cry out!" (Luke 19:40). All creation will cry out His praises someday.

"For the creature [creation] was subjected to vanity, not willingly, but by reason of him who subjected it in hope, because [in hope that] the creature [or creation] also shall be delivered from the bondage of corruption into the liberty of the glory of the sons of God" (Romans 8:20-21). The aorist verb tense [aorist tense: Greek; refers to the past as a completed event] suggests that this present "bondage to corruption" (deterioration, decay; evidenced by the laws of thermo-dynamics) was not intrinsic; it did not belong to the original creation. [See: Genesis 1:1,2,31.] The "bondage of corruption" is related to the angelic rebellion, and later, Adam's disobedience in the Garden of Eden, and the evil of sin. Paul seems to conceive not only of the emancipation of man from the bondage of corruption, but also of all creation. See: Ephesians  1:10; 1 Cor. 15:23-27; 2 Peter 3:13.

The longed-for deliverance has not yet come. "For we know that the whole creation groans and travails in pain together until now. And not only so, but we ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption [final realization of our sonship], to wit [which is], the redemption of our body" (verses 22-23). Thus, all visible creation is moving toward the great event of Elohim's emancipation from its "corruption of bondage," the vanity (Ps. 39: 5-6), the frailty, the incompleteness, the deterioration to which it is subjected because of sin. On that glorious day, everything great and small, from the largest stars to the countless molecules throughout the unchartered, enlarging, seemingly endless expanses, will bring forth shouts of joy and songs of praise, and the empty void will be filled with heavenly light and worshipful music. Then, "...everything that has breath..."  will continually give our Redeemer-Emancipator praise!

The entire Book of Psalms, the wonderful, matchless collection of divinely inspired hymns, odes, and new songs, caps off its glorious presentation of the greatness of YHVH with this exhortation: "Praise ye the Lord!"  Each Believer should take this as a personal calling.  Even though other praise is being offered, it is not enough. It must be our praise, our best praise, which emanates from a thankful soul, that is expressed and added to the chorus. Sing to Him this week. Use this psalm, verse by verse.

Section 5: Conclusion

1. "But if you truly obey his voice and do all that I say, then I will be an enemy to your enemies and an adversary to your adversaries [Rather, an afflicter to your afflicters]" (Ex. 23:22).

YHVH's promises are absolute in some instances, contingent in others. He said, "Behold, I send a messenger before thee" (Verse 20). This was absolute. On the other hand He said, if "thou shalt utterly overthrow" [rip from their foundations, break in pieces, stamp on, and roll contemptuously in the dirt] the idols and all the images of the heathen gods of the land to which they marched, He, Israel’s Healer, would "bless their bread and water" (Verses 24-25), and much more.

Israel's obedience to the mishpatim (judgments) was their pathway to strength, blessing, and conquest. For instance, honoring the mishpatim of the Most High results in: (A) the great blessing of a good conscience, one void of offense toward YHVH and man; (B) more grace for growth in Messiah for the Believers who have esteemed and followed the grace already vouchsafed them [granted, furnished in a gracious manner]; (C) wisdom and understanding, because the people who have "done the will of God, know of the doctrine" (John7:17); (D) assistance in over-coming spiritual enemies for those who "stand firm against the schemes of the devil' (Eph. 6:11);  (E) length and strength of years [Exodus 20:12; Eph. 6:2-3.]; (F) eternal life. "Blessed are those who wash their robes, so that they may have the right to the tree of life, and may enter by the gates into the city" (Rev. 22:14).

Sadly, many of the people who received the mishpatim of Exodus 21-23 from Moses at Sinai forfeited the blessings of obedience and entry into the land through their lust and fornication, idolatry, and tempting YHVH. They were "overthrown in the wilderness."

2. "Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages are come. Therefore, let him who thinks he stands take heed that he does not fail" (1 Cor. 10:11-12).

A lesson from the Wilderness: Not everyone remained faithful. The man, who "having done all" and thus stands, is not in danger. The one who only "thinks he stands" is unstable for a cause--inconstancy [not being consistent] with the mishpatim--and is therefore unresolved and unstable in the heart, exposed to much temptation [with which we are not to flirt, but from which we are to flee], and in real peril of being toppled [failing]. See: 1 Cor. 6:18; 10:14; 1 Tim. 6:11; 2 Tim. 2:22. "The glory of the Lord rested on Mount Sinai, and the cloud covered it for six days; and on the seventh day He called to Moses from the midst of the cloud" (Ex. 24:16).

Moses was called to the mountain and came up the slope again with his faithful servant and protege', Joshua. There he waited six days as the glory of the Almighty, like a resplendent fire,  settled upon the mount. When the call came Moses did not hesitate but immediately ascended to the top and entered into the midst of the cloud to receive the stone tablets and the rest of the mishpatim.

We do not need to go up a mountain into a dark cloud and enter into divine light to be alone with the Almighty. Yeshua explains in Matthew 6:6, "But thou [emphatic: decisive, forceful] when thou prayest, enter into thy closet [inner chamber], and when thou hast shut the door, pray to thy Father which is in heaven; and thy Father which seeth in secret shall reward thee openly."  The Master describes a normal prayer life for His followers.  Actually, to be unnoticed, unseen by people, is an assistance to intimate communion with Elohim. It is to be like our Father in heaven who also is unseen of men and does His mighty works while unseen.

The widow, who was instructed by the word of the prophet to enter into her home alone (with her son), obeyed, shut her door, started pouring from one vessel to others, and received a miraculous supply of oil, enough to fill many collected vessels she had been told to gather. "And when thou are come in...shut the door upon thee and upon thy sons, and shalt pour out into all thy vessels...she went from him, and shut the door...and poured out...and it came to pass, when the vessels were full...the oil stayed" (2 Kings 4:4-6). There's something special about entering your prayer place alone, and closing the door [or pulling the prayer shawl over your head]. That is where the fire and glory come to you! Therefore, press upward! Expect fresh oil to be poured into you.

We can glean some thoughts from Moses' encounter with YHVH on the mount when he was receiving the mishpatim. First, personal prayer is a personal approach to the Almighty, and should be free from distractions. Next, when we are alone with Him, we worship. Worship is not a performance, it is communion with the Holy One of Israel in His Word and by His Spirit. Lastly, we desire to be (a) observed and (b) rewarded only by Him with (c) answers and (d) personal fellowship in His manifest presence. When YHVH visits, and meets with us in our closet, it becomes like the top of Sinai in the day of Moses where the fire and glory were seen. It becomes like the chamber of the widow, where the oil flowed. It becomes the place to which Yeshua withdrew. It becomes like the upper room where the Spirit was poured out on Pentecost. It becomes like the cell where Paul and Silas were secluded, and their chains were broken. It is the place where fresh manna, the rhema Word of Elohim, falls.

Seek Him: "Let me see Your glory." His glory is in you by the Holy Spirit. Pray and believe for His presence to rise up and envelope your soul with His goodness, and the revelation of His heart. You are a child of the Most High and He desires you to experience intimate spiritual communion with Him.

Next week: Parsha Terumah ("Offerings") Torah portion: Exodus 25:1-27:19

Remember: Growth for spiritual strength takes "lifting." Be sure to complete your answers and exercises. They represent the "weights" that the Holy Spirit will use to equip you with a strong, well-proportioned, balanced, spiritual physique of Spirit and Truth.

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

References: Weekly references generally include, but are not limited to, the following: Kehot Chumash; Spirit-Filled Life Bible; Pulpit Commentary, H. Spence and J. Exell, Eerdmans; Torah Club; Restoration Scriptures, Your Arms to Israel Publishing; Chumash, Stone Edition; Hearing from God, J. Meyer; Chabad.org. Parashah; Old Testament Survey, K. Conner; www.familybible.org/BeitMidrash/FAQ/Torah.htm; Torah, A Modern Commentary, W. G. Plaut; Fodor's Exploring Israel, A Sanger; Judaism 101 Torah; The Hebrew-Greek Key Study Bible, AMG Publishers; Restoration: Returning the Torah of God to the Disciples of Jesus, D.T. Lancaster; Christianity Reconsidered, W.L. Bowles; Living Israeli Hebrew, Dr. D. Ben-Gigi, Living Israeli Hebrew Publications; Hebrew Word Pictures, Dr. F. Seekins, Living Word Pictures, Inc.; Torah Insights, R. Fischer; FireBible, Student Edition, NIV, Life Publishers International; Internet Sites; Jewish Encyclopedia. com.

Footnotes: 1. W.B. Robertson, The Book of Exodus, Pulpit Commentary, p. 235. 2. Ibid, p. 141. 3. W.F, God the Glorious Creator, The Psalms, Pulpit Commentary, p. 53. 4. Firebible, p. 1645.