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
December, 2011
Introduction: The Torah and Glory School lessons are based upon the whole Word of God—the Torah (Pentateuch, the first five books of the Bible, the Tanakh (includes the remaining books of the Old Testament, also referred to as the Prophets and Writings), and the Apostolic Scriptures (entire New Testament of Brit Chadashah). Throughout our lessons we exalt Yeshua and emphasize the nature, value, and necessity of living and serving within the full, active ministry of the Holy Spirit. We believe the return of Believers to (a) the study and standards of the Torah, (b) the fullness of the Holy Spirit (Ruach HaKodesh), and (c) their Hebraic heritage will usher the Body of Messiah into greater intimacy and identification with Yeshua, separate His people from the spirit of the age, and equip us more completely for discipleship and service in the end-times.
We invite you to invest one year of your life in study and spiritual growth. The Torah and Glory School offers two levels of association: 1. Reader level. The lessons are available for use to everyone. 2. Student [Talmidim] level. Here, people actually enroll in the school, commit to working our program, and invest one year of their lives into intense spiritual transformation. For information concerning the Torah and Glory School, and the process, requirements, and advantages of enrollment, click HERE. You will be taken to our school's Introduction Page where the program will be explained.
Parsha Lesson Seven: VaYetze ("And he went out")
Torah: Genesis [B'resheit] 28:10-32:2(3)
Haftorah: Hosea [Hoshea] 12:13-14:9
Brit Chadashah: John [Yochanan] 1:43-51
Sections: 1. Welcome 2. Weekly Commentary 3. Study and Hearing 4. Prayer 5. Conclusion
Section 1: Welcome to the Word
ג
Gimel. Each verse in this stanza begins with the Hebrew letter Gimel. The letter means to lift up, exalt, reward. Gimel can also typify pride and self-exaltation. This section of Psalm 119 teaches the reader that YHVH’s Word will lift us up, and both reward and correct us through its counsel. Knowledge of this truth encourages the seeker to turn to Elohim and His Torah.
“Thou hast rebuked the proud that are cursed, which do err from thy commandments. Remove from me reproach and contempt; for I have kept thy testimonies. Princes also did sit and speak against me: but thy servant did meditate in thy statutes. Thy testimonies also are my delight and my counselor” (Psalm 119:21-24).
Purposeful error places [subjects, exposes, brings] those who are guilty under a curse (Deut. 28). If the person who walks in the counsel of the Almighty (God’s Law) is blessed, then it only makes sense that to transgress His law brings a curse upon the transgressor (see verses 1 and 2). The writer, whose conduct in the Word of YHVH seemed foolish to his worldly contemporaries, suffered from their contempt and rebuke. [We must remember that Messiah Himself was despised and rejected (Isa. 53:3; Matt. 11:19).] The psalmist declares that their ridicule and scoffing did not deeply trouble him for he was encouraged, lifted up by his mediations on the Word, which was his delight and best instructor.
“This book of the Law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou may observe to do…make thy way prosperous…and then thou shalt have good success” (Jos. 1:8).
Constant meditation in the Word is encouraged. Good conduct will be its consequence, with prosperity and success as by-products. A wise man once said, “He who consults Omniscience is helped by Omnipotence.” May we fill our hearts with the Word of Elohim.
"Blessed are the pure in heart, for they shall see God [our present spiritual sight will be eclipsed by a complete, fully comprehended vision; a full revelation]" (Mt. 5:8). We will regard the heart as the seat of human affections and understanding, and as therefore the central fountain of our words and actions. "For out of the heart proceeds..." (Mt. 15:19). Believers who strive to be pure in heart--who desire a clean heart, one whose thoughts, motives, desires, and wishes are pleasing to Yeshua--do not care for such sights that lead men into temptation and sin. They prepare themselves instead for the great spiritual sight, the glorious vision of seeing YHVH. "And they shall see His face, and His name shall be on their foreheads" (Rev. 22:4).
With this beatitude we "have reached the holy of holies, the inner sanctuary of the [believer's] life. God regards the state of the heart as of supreme importance. He does not consider that we can have clean hands if we do not possess a pure heart. When foul imaginations are welcomed and gross desires cherished, the whole life is degraded in the sight of God. But purity of heart has a great reward reserved for it alone--the vision of God. Here there is an essential connection between the grace and the reward. Sin blinds the soul; purity is clear-eyed in the spiritual world. Moreover, it is only to the pure in heart that the vision of God can be a reward." [1] Let us continue our approach toward the goal of developing and possessing, to the greatest extent possible, a heart that is pure in motive and free from gross self-interest or anything that would grieve the Holy Spirit. And even as we start with renewed zeal to do this, we are beginning to "see God."
"Follow peace with all men, and holiness, without which no man shall see the Lord" (Heb. 12:14). For transformative intimacy with the Most High and revelation of His glory, the attribute of holiness is pre-requisite and must become a power in the seeker’s life. Meditate on the Word. Tamid kadima—Always forward!
Section 2: Weekly Commentary
Last week: "When Esau saw that Isaac had blessed Jacob [again], and sent him away to Padan-aram to take a wife from thence, and that he blessed him and gave him a charge...and that Jacob obeyed his father and his mother...then went Esau to Ishmael..." (Gen. 28:6-9).
In the previous parsha, Toldot ("generations"), Jacob was blessed by Isaac (again) as he separated from his family (and domestic stress) "and he went out" to find a wife. Esau finally realized, by observing the reaction of his father and mother, that he had blundered badly in marrying two Canaanite women, and thus sought a wife from the people of Ishmael in a tardy and ineffective attempt to regain his parents' favor. The difference in the spiritual character of the two men, which would prevent comradeship and keep them apart from this point onward, is illuminated by their vastly differing responses to their parents' wishes for their marriages. May we remember this and emulate Jacob, that our own generations will also live under the domestic blessing of Elohim. "Honor thy father and thy mother that thy days may be long upon the land which the Lord thy God giveth thee" (Ex. 20:12).
This week: Va Yetze ("And he went out") is the first of the last six parshas in Genesis, and all of them feature Jacob prominently, who was the last of the patriarchs. In the Torah, the Israelites are referred to as Benei Yisrael, which means "the descendants of Israel". Israel is Jacob's other, divinely given name. Though Jacobs children--twelve sons and one daughter--were not perfect people, they were nevertheless raised and educated in the knowledge of YHVH. There were no departures among their ranks to other gods. For this reason Jacob is known as the eponymous father of the Israelite people. [eponymous—an adjective: of, relating to, or being the person for whom something is or is believed to be named.]
As Jacob journeyed—he traveled on the same road that Eliezer, Abraham's servant, traveled decades earlier to meet Rebekah--he came to Bethel where his spent the night, and there "...he dreamed. And behold a ladder set up on the earth, and the top of it reached to heaven [The ladder is said to represent Torah, the bridge that rightly connects heaven and earth. This is the Messiah. It is also said to represent Mt. Sinai where the Torah was given to the whole family.]; and behold the angels of God [ministers to the heirs of salvation]...and behold, the Lord stood above it [revealing the grace and mercy present in the Old Covenant, and the open pathway of direct, personal approach into His presence to be unveiled in the New Testament]" (Gen. 28:12-13). Heaven was opened over Jacob. A divine visitation and holy words of assurance encouraged the lonely traveler. "Your descendants will become like the dust of the earth, and you will spread out [break forth, like a flood, especially after Israel is divided and dispersed to the nations]...and in you and in your descendants [seed] shall all the families of the earth be blessed. And behold, I am with thee..." (Gen. 28:14-15). This affirmation of the covenant YHVH had made with Abraham and Isaac was the beginning of personal and direct communications with which the Almighty One of Israel favored Jacob.
Torah
Torah Note # 7: "For I am the Lord your God. Consecrate yourselves therefore, and be holy, for I am holy" (Lev. 11:44). The Torah includes Elohim's instructions for Israel, and all mankind for that matter, on how to live peacefully and prosperously with one another individually as well as in community. The details are important. For instance, we are commanded to love Elohim (Deut. 6:5) and also to love our neighbor (Lev. 19:18), but are not left alone with these general commandments. Details which describe and define godly behavior and heart attitude begin to show up in the Ten Commandments (Ex. 20:1-17), and are introduced further in the rest of the instructions for life found in the Torah. Producing a holy life of knowing and honoring the Most High, and blessing our neighbor, are the goals of the commandments.
The five books of the Torah--B'resheit, Shemoth, Wayiqra, Bamidbar, and Devarim--are divided into fifty-four weekly readings called parashah. The word means "portion." [The plural form is parashat.] Parashah (or parsha) thus refers to a portion, or section, of a biblical book. The name or title of the parsha is taken from one of the first words in its opening verse. The title of the parsha usually holds significance as to the essence of the portion. Because there are 54 parashat, two portions are doubled so the reading cycle can be completed in 52 weeks. The division of the Torah books into parashat is not dependent or based on chapter or verse numbers as we understand them, but upon a systematic schedule provided by Maimonides in Mishnah Torah and based upon respected Masoretic [official Tanahk] principles. This way, every person reads the same section each week, and the Torah is read through completely each year. The study of the Torah is important for everyone. Its origin is divine, and therefore its application universal and infinite.
1. "And Jacob went from Beersheba, and went toward Haran. He lighted upon [came to] a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place. and put them down for his pillows, and lay down in that place to sleep. And he dreamed..." (B'resheit 28:10-12).
For many years Jacob had grown up and lived in his mother's and father's tent, insulated from the spiritual corruption and moral wickedness of the world around him. Then, in (a) obedience to Isaac's commandment to seek a wife, and in (b) compliance to Rebecca's counsel to flee from Esau, he began his exile to Haran where he would spend twenty years working for a family relative, the crafty and greedy Laban. During the first night of his trip, YHVH spoke to Jacob in a dream. The promise of the Almighty lifted and sustained him during his journey.
2. "...I am YHVH Elohim of Abraham thy father, and the God of Isaac: The land whereon thou liest, to thee will I give it, and to thy seed . And thy seed shall be as the dust of the earth...and in thee and in thy seed shall all the families of the earth be blessed. And behold, I am with thee...and will bring thee again into this land...And Jacob awaked out of his sleep..." (B'resheit 28:13-16).
Jacob came to a suitable place to rest, fore-chosen by YHVH, and located three miles north of Jerusalem in the hills of Ephraim. He took of the stones in the area and used them as a pillow support. Then Jacob, though tired, homesick, and wondering about the benediction of his father, lay down and slept. As he did, Jacob received a divinely sent glorious dream. There appeared to him a great staircase (ladder) connecting heaven and earth, confirming the fact that there occurs real communication between God (in His glory) and man (even in his fallen condition). Angels, messengers of YHVH, were ascending and descending the ladder, or staircase. We believe the staircase is a type of Messiah, the one Mediator between Elohim and man. The Lord stood above, at the head of the staircase, an exalted position which was not intended to represent YHVH's power and position as far above mans', but the special superintendence and care of the Elohim of Abraham and Isaac over His chosen people. He went on to (a) proclaim His personal Name, YHVH, (b) to affirm to the sleeper that He was heir to the covenant with Jacob's fathers, and (c) to renew to Jacob the promises He had earlier made with them (verses 13-15). The traveler awoke, and was astonished that, as he thought he had been alone, he was in fact surrounded by a heavenly company of an unseen world.
3. "So Jacob arose early in the morning, and took the stone that he had put under his head and set it on a pillar and poured oil on the top. He called the name of the place Bethel..." (B'resheit 28:18-19).
As a result of the wonderful, celestial dream, a powerful sense of the supernatural presence of YHVH filled Jacob's soul with reverence and awe. "This is none other but the house of God." He commemorated the special site by building a memorial of stone and anointing it with oil, and called the place Beth-el [Elohim's house]. There Jacob vowed, "If Elohim will be with me, and will keep me...then YHVH will be my Elohim" (verses 20-21). This was a statement of faith and anticipation of enjoying divine companionship, provision, protection, favor, and salvation. All believers may anticipate these blessings in life as they follow His ways. YHVH loves us just as much as he loves Jacob.
Note: Oil is a symbol of the Holy Spirit. Symbols (or metaphors) tell us something of what the Spirit and His operations are like, and they include oil, water, fire, wine, wind, a river, and a dove. We will discuss all of these in another parsha. In this section we will come to know the Holy Spirit/Ruach ha Kodesh better as we look at some of the Spirit’s attributes and ministry.
Keep in mind that we want to know the Holy Spirit through experience as well as instruction. He will exalt Yeshua in all things, and always draw us closer to Him, into a more sublime union with Him. The Holy Spirit is holy, set apart, and likewise leads us into holiness and sanctification. His testimony will always agree with Scripture, of which He is the Author. Though He is omnipotent, the Ruach/Spirit is gentle also, and will not shove, pressure or hurry anyone.
Two important aspects of knowing someone are (a) discerning his/her attributes and (b) understanding what he does. Therefore, in this parsha we are going to look at some of the things the Holy Spirit does; we are going to discuss His purpose and His work. You will notice that in all He does His primary purposes are to exalt Yeshua, illuminate the Torah (Pentateuch, and all divine revelation) and edify Believers. Remember, an impersonal “it,” a “weight (kabod),” or a “force” cannot do the supernatural things we will mention, only Elohim. Therefore, we encourage every student, as they read the Scriptures, to expect the Holy Spirit to speak to and minister through them as sanctified conduits of His anointing.
A. "But the Comforter, which is the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you' (John 14:26). He teaches/instructs you about all the things of Elohim, and yourself.
B. "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, he shall testify of me" (John 15:26). He speaks the truth, and gives testimony of Yehsua ha Mashiach.
C. "Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come" (John 16:3). He guides us in truth, in the Scriptures, and imparts knowledge and revelation.
D. "And when he will come, he will reprove the world of sin, and of righteousness, and of judgment" (John 16:8). He convicts the conscience, reveals sin, convinces of error.
E. "Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit Himself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God" (Rom. 8:26-27). He prays for you, on your behalf, and through you on behalf of others.
F. "As they ministered unto the Lord and fasted, the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them" (Acts 13:2). He gives orders and commands.
G. "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Spirit hath made you overseers, to feed the church of God, which He has purchased with his own blood" (Acts 20:28). He makes appointments, and establishes the saints in their callings and gifting.
H. "...in whom also after that ye believed [trusted Messiah], ye were sealed by that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory" (Eph. 1:13-14). He seals the promise of YHVH into the Believer's heart.
I. "But you are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man hath not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness...but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God" (Rom. 8: 9-14). He molds/shapes the life of every Believer to the life of Messiah.
J. "But ye are not in the flesh, but in the Spirit, if so be the Spirit of God dwell in you" (Rom. 8:9; Also see: John 14:17). He indwells—actually lives within--each Believer and is a Counselor and Comforter forever.
The Holy Spirit has been sent so we, Yeshua's disciples, can enter into, live in, and demonstrate increasingly the Kingdom of Elohim. We grieve Him with our anger, malice, slander, and unbelief. We please Him when we acknowledge His presence with sensitivity, yielded wills, forgiveness for others, faith, and gentleness. He is our Comforter. He exalts the Master. Let's get to know Him better. In the next parsha we will discuss His ministry/work/purpose further as these are revealed through His symbols.
4. "Then Jacob went on his journey and came into the land of the people of the east" (B'resheit 29:1).
Jacob came into Mesopotamia, about 450 miles from Beersheba. There he had a providential meeting with some shepherds at a well that ultimately led him to meeting the lovely shepherdess, Rachel. It was a romantic adventure, a providential sighting, a discovery of a pearl of great price in the field. "Jacob told Rachel...that he was Rebecca's son, and she ran and told her father." Then Laban, Rachel’s father, ran to embrace Jacob with kindness and affection, and invited him to his house. Jacob stayed with his uncle and tended his flocks and herds. During this period a new aspect of Jacob’s character would be developed. He would not resort to craft and cunning for his bride, but would labor honestly and diligently with self-sacrificing love.
5. "...he took Leah his daughter, and brought her to him; and he went in unto her...And Jacob did so, and fulfilled her week: and he [Laban] gave him Rachel his daughter to wife also" (B'resheit from 29:21-28).
It was love at first sight. "And Jacob loved Rachel." Jacob had no property or wealth at hand with which to purchase the maid, after the custom of the east. But Laban thought it wise to form an alliance within the broad network of relatives and offered a contract to Jacob. For seven years of service he could have Rachel. Jacob accepted the terms. The labor of caring for Laban's flocks and herds was hard but he rendered his services faithfully. When the compact was completed, Jacob wanted his wages, Rachel. Laban arranged a marriage festival, but deceived Jacob and gave him Leah, the older sister, instead. It was a form of righteous retribution. Having deceived one brother, he became the victim of deception by another "brother." A week later, after agreeing to work seven more years, Jacob married Rachel.
Rachel was given Bilhah (”bashful,” “modest”), Laban’s daughter, as a maid. Jacob “loved Rachel more than Leah,” implying that he did have affections for the older daughter. The seven years of labor cunningly enacted upon Jacob by Laban for Leah was the second fraud practiced by his father-in-law.
6. "And Leah conceived, and bare a son, and she called his name Reuben" (B'resheit 29:33).
Jacob loved Rachel, but Leah was thrust upon him against his will. While Leah was never despised, she knew she was second in Jacob's affections and this realization was painful to her. But Rachel was barren, and this was a hard affliction for her to bear, especially since fruitfulness belonged to Leah, who gave birth to six sons. She expressed her gratitude for YHVH's favor toward her in their names: Reuben (see, a son), Simeon (hearing), Levi (joined), Judah (praise), Issachar (there is reward), and Zebulun (dwelling). Afterwards, Leah gave birth to a daughter, Dinah (judgment). Bilhah bore Jacob two sons: Dan (judge) and Naphtali (my wrestling). Zilpah gave birth also, to Gad (good fortune) and Asher (happy).
It is apparent that (a) Rachel's evident lack of prayer and faith, her impatience and anger with Jacob, her jealousy over Leah's child-bearing and (b) Leah's resentment of her and lack of sympathy, contributed to the bitterness, competition, and envy that eventually arose to affect the relationship of the sisters. The schism developed over the years and the resulting gulf between them continued in the lives of their descendants. There was the rivalry between Joseph (Rachel's son and Jacob's favorite) and his brothers (Leah's sons), who sold him into slavery. Moses, who was Leah's descendent, delivered Israel out of Egypt, but Joshua (Rachel's descendent) led the nation into Canaan. King Saul, the first king of Israel, was a descendent of Rachel, and was killed in battle. He was replaced by David, a seed of Leah. The divide continued and eventually the Kingdom of Israel was divided into (a) the Davidic kingdom, the House of Judah, and (b) the Northern Kingdom, the House of Ephraim/Judah. In these latter days, this historical development is being turned around (Mt. 15:28), as the prophesied restoration of Israel and the reconciliation of Judah and Ephraim are underway and progressing (Isa. 11:11-14; 27:13; Obadiah 1:17-21; Zech. 10:3-10; 13:2-5 Jer. 3:14-18; 23:3,7-8; 30:10; 31:4-10; 33:7,23-26; Ezek. 36:24-29; 37:16-28; 39:25-28; 40:1-47:12; 47:13-48:29; Hos. 1:10; 2:17-20; Amos 9:9).
Thus Rachel and Leah spawned unholy rivalry among the seed of Israel. The root of envy sprung forth. It is seen in the Body of Messiah today, when Believers are not willing to rejoice in, and even criticize and find fault with, a fruitful work of which they are not part.
7. "And God remembered Rachel, and...opened her womb...she conceived and bare a son; and said, God hath taken away my reproach...she called his name Joseph..." (B'resheit 30:22-24).
Elohim remembered Rachel, as He had Leah earlier (Gen. 29:31), and so her childless estate did not continue as long as had those of Sarah or Rebekah. During her wait, though, Rachel had come to understand that any children of hers would be a gift from the Almighty, and would not be the outcome of human efforts, such as bargaining with mandrakes. She named her son Joseph, meaning "he shall add", making reference to a hope of another child. She said "May the Lord give me [add to me] another son" (verse 24). The girl who had clung to her family idols when leaving Laban's home had become emancipated from her illusions, and had risen to a higher spiritual awareness, that YHVH--she had called on His name--the personal, covenant Elohim of Abraham and Isaac, was also her Source, upon Whom she was dependant for offspring. Rachel came to see that the growth, welfare and stability of her family rested alone on YHVH's favor and faithfulness. He had heard her prayer and brought forth the birth of Joseph. Benjamin would be His next answer.
8. "And Laban said unto him...stay...and the man [Jacob] increased exceedingly..." (B'resheit 30:27, 43).
After fourteen years of service, Jacob wanted to leave Haran with his family and return home. He made a respectful request of Laban. But Laban was a hindrance, and wanted to continue profiting from Jacob's qualities as a herdsman and flock-master, upon whom rested the favor of El Elyon, Elohim of Abraham. He offered Jacob a contract of six more years of service in exchange for all the spotted, speckled, ringstraked, and brown animals Laban's flocks could produce during that time. In an act of faith, Jacob agreed and took the job. Jacob's inspired strategy of animal husbandry worked and he ended up prospering well above his greedy employer, whose avarice had over time extinguished his affections for Jacob. He eventually surpassed Laban's, despite his father’s in law interferences, in the possession of strong and healthy flocks and herds.
Laban, after experiencing some increase in the early years of Jacob's labor, fell victim to avarice, and the lust for ever-greater material prosperity. Jacob, on the other hand, demonstrated the wisdom of trusting YHVH in all things, even in secular, mundane business matters. The advantage is always found with the Almighty.
“Seek first the kingdom His kingdom and His righteousness, and all these things will be added unto you” (Mt. 6:33).
The first object for a disciple’s pursuit is the kingdom of God, i.e., His rule (or will) established in his conduct and relations. We are created for Elohim. His righteousness is His character. We are called to serve YHVH, and become like Him. As we do, earthly and heavenly things, with peace, are added to us.
9. “And he heard the words of Laban’s sons, saying, Jacob hath taken away all that was our father’s…” (B’resheit 31:1-12).
Laban had been complaining in his tent to his family about Jacob’s success, and attributing it to under-handed management of his flocks, and his listening sons were persuaded. They greatly exaggerated their father’s false accusations. Jacob quickly discerned the changing disposition of his father-in-law as no longer friendly, and YHVH used the deteriorating situation to direct Jacob’s thinking to the prospect of returning to the land of his inheritance. The love for his family and homeland was still deeply rooted in his heart. YHVH’s appointed path of safety for Jacob [He has appointed paths for each of us] was that one which led back to Canaan. “In all thy ways acknowledge Him, and He [emphatic-Himself, by His power] shall direct thy paths [they shall come under God’s direction, prosper, be virtuous, be divinely guarded, and come to a successful conclusion]” (Prov. 3:6).
10. "I am the God of bethel, where thou anointed the pillar and where thou vowed a vow unto Me: now arise, get thee out from this land, and return to the land of thy kindred..." (B’resheit 31:3).
Jacob would have left too early had he not agreed to work six more years for Laban. At the end of twenty years in Haran, it is YHVH's time for him to depart. Jacob arose quickly, put things in order, gathered his family, and "stole away unawares to Laban, the Syrian." He left by stealth, fleeing from his uncle. Laban, who was unhappy with Jacob's increased wealth and his own diminished position, angrily pursued him. [Many people are amiable with others only as long as they see themselves as superior, and remain content with God, but only as long as they are comfortable.] While underway for six days, Laban is warned by the Almighty in a dream at night. On the seventh day Laban, Jacob, and the whole family meet in a field. Laban launched into a harangue and Jacob rebuked and corrected him in response. An agreeable settlement was reached as Laban's anger subsided, and the two made covenant of peace, on Mount Gal-Ed [Gilead]. We see in the narrative YHVH's continual care for His people demonstrated by His visitations to both Jacob and Laban.
11. "And Jacob went on his way, and the angels of God met him" (Bre'sheit 32:1).
Jacob continued on his way home with his large family and herds, and was met by the angels of Elohim. "He named that place Mahanaim." Mahanaim means "two hosts", or double defense, one in front and another behind. Jacob was encouraged with the placement of angelic wall around his household, but was nevertheless very apprehensive about his meeting with Esau. Still, faith in YHVH's promise and power, along with prayer, prepared him inwardly and urged him forward to Canaan. Jacob's hardships were in reality opportunities that had helped make him ready for his greater destiny. "And he went out" (Va Yetze) so he could come back richer, stronger, more compassionate, changed. Jacob returned from his assignment a different man.
Haftorah
1. "Ephraim feedeth on wind...the Lord also has a controversy with Judah, and will punish Jacob according to his ways...Ephraim provoked Him to anger most bitterly; therefore shall he leave his blood [bloodguilt] upon him, and his reproach shall his Lord return unto him" (from Hosea 12:1-2; 13-14:9). [Verses 2 and 3 directly reference Jacob and VaYetze.]
Ephraim [tribes of the Northern Kingdom] was reproved by the prophet for the vain, unprofitable course they chose that was contrary to their own best interests. Judah was included in the rebuke. In the passage, the goodness and faithfulness of YHVH, Who had blessed and prospered the patriarch Jacob, is held forth as a incentive, as a guarantee of similar blessings for recalcitrant Ephraim and Judah if they repent and return to Him.
"In the manner of acquisition of wealth, Ephraim conjoined deceit and oppression. He was dishonest in trade. He oppressed the poor. He was a better imitator of Jacob in his act of laying hold of his brother's heel than in earnestness in wrestling with an angel. He inherited the evil, not the good, traits in the character of his progenitor. He was a "Jacob," and not an "Israel." [1]
Ephraim [the Ten Tribes of the northern kingdom/the House of Israel] had followed his own worldly counsel, and acted as if the longsuffering of YHVH was interminable and His mercy was unconditional. He had said, like the Laodicean Church, "I am rich, and increased with goods..." and did not perceive that he was really "wretched, and miserable..." (Rev. 3:17). Ephraim chose heathen altars and ignored the prophets' inspired counsel to "buy gold tried in fire", and anoint their eyes to see. But the people remained entrenched in their delusion. Their immorality, dishonesty, and carnal and idolatrous infatuation with the calves they worshiped and kissed led to their ruin. Israel began looking like Canaan of old. When Assyria threatened them, the desperate Ten Tribes looked to Egypt, the land of their ancient bondage, for asylum. But they were rejected and their hope was dashed. Because of their stubbornness and folly, the rich places of the Northern Kingdom--Shiloh, Shechem, Ebal and Gerizim, Sharon, Carmel, and the Valley of Jezreel--would be over-run and possessed by Assyria. The Northern Kingdom would be scattered to the nations. Sin had held fast its grip on Ephraim, and he refused to "return" so YHVH could "heal his backsliding." Yet, YHVH's mercy seasons His judgment. His love for Israel while it was a new-born nation was always conspicuous, but in the period of Ephraim's moral and spiritual corruption and decay it seemed even more wonderful. His denunciations dissolve as His deep love and tenderness are revealed, and followed by prophetic promises of blessings. "I will heal their backsliding...love them...be as dew unto Israel..." (Hosea 14:4-5). The Elohim of Israel loves Jacob's descendants with undiminished love.
Yeshua: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
“Do not think that I have come to abolish the Law and the Prophets…”
The Law referred to in the verse is comprised of the first five books of the Old Covenant. The “Prophets” include (a) the former prophets—Joshua, Judges, Samuel, and Kings, (b) the latter (or major) prophets—Isaiah, Jeremiah, Ezekiel, and Daniel, and (c) the twelve minor prophets that complete the Old Testament. The Writings, which are also prophetic (Mt. 13:35; Ps. 78:2), comprise the remainder of the Old Covenant. Thus the Law and the Prophets encompass the Old Covenant. It is YHVH’s will that the truth, standards, and principles of His Law [His teaching; instructions for life] would be fulfilled in the lives of Yeshua’s followers (Rom. 3:31; 8:4). “Because of their faith in and love for Messiah His followers want to live by His laws and standards (Rom. 16:25-26; Heb. 10:16). For them, it is not simply a matter of duty, but desire and gratitude. This desire comes as a result of God’s grace (i.e., undeserved favor, love, and enablement (Rom. 5:21) and His Holy Spirit living in them…the Spirit’s work is crucial because outward obedience to God’s Instructions comes from the inner transformation of a person’s heart and spirit.” [2] The Old Covenant foreshadows [describes, points to] what Yeshua HaMashiach would accomplish and fulfill. His disciples willingly choose to comply and submit to Yeshua’s leadership and hence become “the servants of righteousness” (see Romans 6:18-22), co-laboring with the Spirit for the (a) allying of the House of Judah and the House of Joseph, and (b) the restoration of the kingdom, power, and glory of YHVH to all Israel.
1. "And He said to him, Truly, truly, I say to you, you will see the heavens opened and the angels of God ascending and descending on the Son of Man" (John 1:43-51).
The ladder symbolizes Mount Sinai and the giving of the Torah, which is the "written bridge" [ladder] connecting heaven and earth. Going further, Yeshua is the Living Torah, Who is therefore the "Living Bridge" [Ladder] between and joining man and Elohim.
In the passage Yeshua was speaking to Nathanael, who had followed the summons of Philip to come to see Yeshua, the son of Joseph of Nazareth. The Master references Jacob’s dream at Beth El. He informs Nathaniel that He is the true Ladder [Sullam] to Heaven, the appointed means of fellowship with Elohim, the Sha’ar Hashamayim--the Way to heaven (John 14:6). As Jacob had perceived that he was in the presence of God at Beth El, so Nathaniel realized he was in the glorious presence of YHVH by way of fellowship with the Messiah.
Nathaniel had been referred by the Master as guileless, "an Israelite indeed." The title was given to Jacob and has been assumed by generations of descendants, not all of whom are like Nathaniel. He remains a commendable example of a true Israelite, and his character actually attracted the attention of Yeshua. Nathaniel was genuine in his devotion and transparently sincere. He exhibited an honest inquiry after truth, and welcomed new light. Nathanael possessed intelligence and faith. He discerned the Messiah and promptly and respectfully confessed, "Thou art the Son of God; thou art the King of Israel." Relating to Jacob's dream, Yeshua responded to Nathanael's confession, "You shall see greater things than these...you will see the heavens opened and the angels of God ascending and descending on the Son of Man." In the spiritual sense, His disciples would realize that they had been brought into a holy relationship with Yeshua the divine Son and, therefore, with heaven also, the place of blessing and righteousness, the Throne of grace, and the abode of holy angels. The promise also refers to the Second Coming. The dream which came to Jacob on a restless night can now be, because of the atonement and resurrection of Yeshua, the daily experience of His disciples. Heaven, access to the Father’s throne and heart, and the regular ministry of angels, have been opened up (Heb. 4:16).
Thus, Messiah’s words comprised (a) a prophecy concerning His Second Coming in the clouds of Glory, and (b) a promise for a closer fellowship, of nearer acquaintance, of more intimate relationship, and of brighter and more profound visions of His Person, power, and office. It is a promise and an encouragement to us also, that there are coming greater revelations of His Divinity, Glory, and Messiahship. Yeshua promised, "a clear view [perception, vision, discernment] of the communication between heaven and earth of which Yeshua is the Medium. 'You shall see heaven open...' The heaven was not merely open, but it was opened, and opened by Messiah. This was one of the first acts of His redeeming intervention. It was closed by man's sin, [but] opened by the Son of Man's grace. Heaven is ever open to the 'Son of man,' and ever open to faith in Him. Jacob saw the communication between heaven and earth in the ladder. Yeshua is the reality of his vision. Angels ascend and descend on and through Him. Every prayer goes up and every blessing comes down from heaven through him. Through Him, our High Priest and Intercessor, there is free trade carried on between heaven and earth." [3]
Our Abba loves His people and wants to bless us with revelations of His eternal Son, Yeshua. We must have faith and hunger. Then we will be rewarded by seeing great things, and even greater things (Heb. 11:6).
The Holy Spirit "But you shall receive power..." (Acts 1:8).
“God’s Word, as revealed in the Bible, clearly teaches that Messiah wants the lives and ministries of His followers to be characterized by supernatural works. Just like Yeshua, those that spread the message of forgiveness and eternal life through faith in Messiah should perform miracles in His Name as evidence the God’s kingdom is active and accessible on earth (see Mt. 10:1; Mk: 3:14-15; Lk. 9:2; 10:17; Jn. 14:12, note). [Believers] do not do these works on their own. As Yeshua’s representatives on earth, they carry His authority (see Mt. 28:18-20; 2 Cor. 5:20), and they operate in the power of His Holy Spirit, so that whatever they do can brng honor to Yeshua, He told His followers that after He left and the Holy Spirit came to empower them, they would do even greater miracles than He did (Jn. 14:12). This refers to the fact that Messiah’s followers would spread His message to a greater degree and reach more people over time, but it also refers to the magnitude of supernatural ministry that would take place. The key to doing ‘greater things,’ however, is having faith in Messiah; the miracles that Messiah’s followers perform are not to anyone else’s credit because it is still Yeshua doing the ministry and miracles through them.” [4]
1. "And YHVH said unto Jacob, Return to the land of your fathers..." (B'resheit 31:3).
The Holy Spirit is the Promise of the Father for the comfort and empowerment of the saints. Among many other things, the Spirit's power is revealed as He: A. Leads (Mt. 4:1; Mk. 1:12; Lk. 4:1; 2:27; Rom. 8:14; Acts 8:29). B. Releases His anointing (Lk. 4:14). C. Speaks into us, to us, and through us (Mt. 10:20; Acts 1:16; 2:4; 13:2; 28:25; Heb. 3:7). He is our Comforter and Helper. He is also our Leader and Teacher. He will speak to us. His voice brings supernatural life and vitality to the hearers, helps us to prepare for the future, and enables us to bear His fruit and gifts. He can communicate with us, instruct and inform us through natural means also, such as through human counsel, circumstances, past experiences, and things of the physical realm. But the emphasis in our study is hearing, discerning, and properly responding to the Spirit's divine supernatural voice and inspiration as they come directly from Him when He ministers to us. Two things are necessary for spiritual maturity in this realm: First: Regular, planned sessions for listening to the Holy Spirit speaking, by word or impression, into our regenerated human spirit [Spirit to spirit] which He indwells. Second: Consistent training/tuning/exercising our souls--which we will regard as the seat of our intellect, emotions, will, and (possibly) intuition--to discern and properly interpret and appropriately respond to the sound, word, impression, vision, dream, leading of the Spirit. Included among the forms that His voice/word/communication may come to us as, are: (a) His actual voice, 1 Sam. 3:2-11; I Kings 19:1; (b) divinely illuminated Scriptures, 2 Tim. 3:16; (c) His inner witness, Rom. 2:15; 8:16; 1 John 5:8; (d) inspiration and revelation gifts, 1 Cor. 12:1-11; (e) Spirit-birthed ideas, thoughts, and desires, Dan. 2:29; 4:5; Micah 5:4; Prov. 12:5; Ps. 37:4; (f) visions, Joel. 2:28; (g) dreams, Gen. 42:9; Dan. 1:17; Joel 2:28.
He will speak to/within us as we read, pray, worship, and wait upon Him. An important fact about the Spirit's voice [whatever the mode it takes] and His inward leading is that they are divine in origin, supernatural, usually spontaneous, inspiring, energizing, internally processed, and totally individualized.
"And behold, the Lord stood above it and said, I am the Lord God of the father Abraham, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed..." (B’resheit 28:13).
YHVH came not just to announce his Name, but to personally renew to Jacob the holy, precious promises that He had earlier/previously given to his fathers, and to thus open up the way for further communication with him. His voice came in the form of a dream. Two significant things: (1) Jacob is told/heard that the small piece of land on which he lay--and that small piece represented the entire land of Canaan--will be given to him, and to his descendants. (2) The site of his dream (Bethel, meaning House of Elohim) was the future Holy of Holies, and thus it symbolized that the whole land was filled/fused with the holiness of the Set-Apart One of Israel. The Land is anointed. In the light of this truth read and ponder the following Scriptures Is. 11:13; Jer. 3:14-15; Ezek. 36:24-29; Amos 9:11; Zech. 13:2-5.
Many people hear His voice at some time or other and are not always be conscious of it, but regular communication with Elohim is highly desirable and possible. We have heard enough from our own hearts and minds, and chased enough by what our eyes have coveted. We need to be separated ["and he went out"] from our old lifestyles, ecclesiastical religions, worldliness, and other impediments [hindrances], and embark afresh upon His pathways of righteousness as did our father Jacob. We can receive dreams, visions, and hear from Him also. The Holy One of Israel will speak to us that which needs to be heard, and His voice, as we have already shared this week, is discernible and can take different forms. A look at Elijah will be helpful in our discussion.
"...stand on the mount...and the Lord passed by, and a great and strong wind rent the mountains...but the Lord was not in the wind: and after the wind and earthquake...and after the earthquake a fire...and after the fire a still small voice" (1 Kings 19:11-12).
In chapter nineteen Ahab recounts to the headstrong, imperious Jezebel all of the events of Elijah's astounding, supernatural, divinely orchestrated victory over her false prophets, and she is filled with humiliation, and seething rage. One would think that after hearing such an amazing testimony of the reality and power of YHVH, that conviction and repentance would have shortly followed. Not so with Jezebel. Her blind eyes and stony heart were inured [hardened], immune to any evidence and grace of the Most High. She took out the ancient equivalent of a "contract" on Elijah, who, upon hearing about it, fled for the hills. Elijah went on a forty day journey to Horeb, where Moses had encountered the "burning bush", and probably within sight of where the law was given. It was holy ground. There, he retired to a cave, perhaps the location from where Moses witnessed the Shechinah. Out of his zeal for the honor of Elohim, Elijah interceded against the apostasy of Israel. [We are called to love our enemies, not the resolute enemies of YHVH.] The Almighty had Elijah, a man of action, stand on the mount and then passed by the prophet to answer him with signs concerning Israel, and spoke through frightening visions. First there was "a great and strong wind that rent the mountain...and break the rocks..." This was a vision of wrath coming on the rulers and people through invasion of an army. The second vision was, "...after the wind an earthquake." This was a vision of civil and ecclesiastical revolution. The third vision was, "...after the earthquake a fire." This was a vision/symbol of immediate divine judgment from Elohim. De. 4:24; Ps. 18:12-14; Jer. 48:45. Then, after the fire, "...a still small voice," as from a caring parent desiring to comfort and assure a son.
Despite the powerful, attention-arresting visions, Elijah heard YHVH's assuring, supportive voice. He covered his face in his mantle (prayer shawl), "and he went out" [Va Yetze] and stood at the entry to the cave and listened as YHVH spoke to him. The still small, gentle voice was as a patient parent lovingly directing a child. Elijah was comforted as YHVH responded to his heartfelt intercession with calm instructions regarding how Israel would be brought to repentance and to restoration. Elijah was (1) to go to Damascus on his way back to Israel and "anoint Hazael to be king over Syria." He would be the strong invading wind to come upon the rocks and mountains of Israel. Elijah was (2) then to anoint Jehu "...to be king over Israel." He would become the earthquake of revolution. Jehu would bring judgment and destruction on the whole house of Ahab and on the Baal worshipers. Next, Elijah was (3) to go to "Elisha son of Shaphat", the personification of righteous, fiery judgment, and anoint him to be the prophet who would succeed Elijah. Elisha would speak with words of holy anointing and break the yoke of the enemy. The powerful signs impressed Elijah, but the heart and intimacy of YHVH was not in them. Judgment is necessary for order, but YHVH "delights in mercy." (4) Only in the "still small voice" directing him, not in the frightful visions and prophetic signs, does Elijah inwardly, in the silence of his soul, experience the personal love, and gracious, merciful goodness of the Creator.
Dreams, visions, and signs are ways our Elohim has communicated with people through the ages. But it is not winds that divide the Red Sea, or manna that appears from heaven, or earthquakes that engulf people and bring down walls, that produce closeness and intimacy between YHVH and His people. The above forms are impressive and needed at certain times, but it is hearing/sensing and knowing His still small voice within our spirit, and in our soul, that confirms He is Abba.
As you study, wrap yourself in your mantle and wait upon His still small voice to speak into your spirit, and to arise in your mind/consciousness, and stir your heart.
Glory Note #7: "As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of YHVH. And when I saw it, I fell upon my face, and I heard a voice of one that spake" (Ez. 1:28).
Yah's manifest glory humbles men as they receive a revelation of His immeasurable greatness. People are compelled to worship and honor Him when they are under His glorious cloud, and they emerge transformed, improved, intolerant of anything which interferes with or diminishes their fellowship with Him. The experience is powerful and life-changing, and, we believe, absolutely necessary for renewing the Body of Messiah, the reconciliation of the House of Judah and the House of Ephraim, and the restoration of the kingdom, power, and glory of YHVH to all Israel. A visitation of the Almighty caused Ezekiel fell on his face. When Isaiah saw the glory of God he felt "undone" (6:5), but emerged from it transformed and with an enlarged vision. Daniel was emptied of all strength (10:8). John "fell at His feet as dead" (Rev. 1:17). Yet all came forth better equipped by the experience to fulfill their destinies. Job said, "I have heard of thee by the hearing of the ear [education...]: but now mine eye seeth thee [...should lead to experience]. Wherefore I abhor myself [no longer so proud] and repent in dust and ashes." The point is that pride and self-sufficiency are impediments to correctly hearing and applying the voice of the Almighty. And, divine encounters with His glory will accomplish many good things, such as greatly facilitating the sanctification and empowerment of the Body of Messiah. His glory imparts much strength to fully obey and fulfill the summons to service which invariably accompanies such experiences. We need to regularly encounter as much of His manifest presence as possible this side of heaven.
Parsha Summary
1. "Behold, I am with you and will help you wherever you go, and will bring you back to this land..." (B'resheit 28:15).
When Jacob started on his journey from his comfortable home, he embarked on an arduous pathway that would lead to the fulfillment of his destiny. In the beginning, he had not yet developed the habit/lifestyle of faith as had his grandfather, Abraham, before him. However, just as he had rested on the rock at Bethel, so he would learn to depend upon and trust the "Rock of Ages," the Holy One of Israel, in the times ahead. YHVH had been with Jacob all his life, had orchestrated his circumstances, and the night of Jacob's dream promised to bring him back to his homeland. Pre-incarnate Yeshua standing at the top of the ladder/staircase of Jacob's dream was a confirmation, an assertion, of His superintendence over Jacob's life and over all who put their faith in Him. Elohim is love, and love provides for oversight and care.
Hear His Voice
“O Elohim, You are my El; early will I seek you” (Psalm 63:1 RS).
It is smart to seek YHVH early. We have His promise: “He who seeks, finds.” Nevertheless, Believers often struggle for long periods in difficult circumstances before we think seriously about talking to the Almighty and waiting for His voice to direct us. He tells us to cast our burdens upon Him (1 Peter 5:7), yet we carry them ourselves and make life more difficult that it needs to be (or already is). Prayer is powerful and should be our first response, not our last. He would have us talk to Him and listen for His reply.
“Be still and know that I am Elohim” (Psalm 46:10 RS).
Most people seem to prefer talking to listening. The habit is hard to change. Thus, much prayer consists of Believers talking to Elolim, but not pausing to discern His voice. “For many people, listening is an ability that must be developed and practiced. Sometimes this means sitting quietly in God’s presence without saying anything. We should practice listening! One way to do this is to as God if there is anyone He wants you to bless—and then be still and listen. You will be surprised at how quickly He responds by placing someone on your heart.” [5] He may impart new ideas and inspiration. Be quick to obey when your discern His Word.
Section 3: Personal Parsha Study and Hearing
"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).
Messianic Israel is called to make, by faith and obedience to His Truth, His anointing, His tangible presence, and His discernible, manifest glory, dominant internal and external realities in our lives. With this intent in mind, we have provided a study methodology 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.
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.
We exhort each reader to trust the Ruach HaKodesh to guide and teach from His Word. In the week’s readings listed below, find common themes. Look for types of Messiah Yeshua. Listen for His Voice.
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).
Genesis 28:10-32:2(3): Jacob leaves home/ Comes to Bethel/ Dream/ Anoints rock/ Rachel and Leah/ Their children/ Jacob and Laban/ Jacob flees/ Laban pursues/ Treaty/ Laban departs.
Hosea 12:13-14:9: Prophet sent to the Northern Kingdom/ Jacob held out as an example of faithfulness.
John 1:43-51: Yeshua's first disciples/ Nathanael.
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.
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
"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).
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 shine His glory on 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). 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.
1. Pray for Israel.
Isaiah 43:1-7. Please continue to meditate upon and use this Scripture passage (and those that follow) throughout our time in Genesis/B'resheet. Commit to pray at least once a week for the land, Judah, and all the 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 passage over the Holy City.
3. Pray for America/Pray for your nation.
1 Chron. 7:14. Intercede for the nation. Pray for repentance, a spiritual awakening, and a harvest in all the cities of your nation.
4. Sing the Song of the Lord/prophetic songs.
"Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread : and they all did eat bread, and tarried all night in the mount" (Gen. 31:54).
Laban pursued Jacob once he had heard of his son's-in-law departure. Among other things he wanted his household idols/gods back which Rachel had stolen and hidden. The theft of the idols revealed moral and spiritual weakness in the house of Jacob, illustrating that prolonged fellowship with unenlightened and unsanctified people will entangle Believers' souls with the moral fabric of the surrounding world and darken/obscure their heavenly light. The two men met, angry words become softened, better consciences prevailed, and they established a covenant of peace between them. Then they erected a pillar of stones to be a vivid reminder, a memorial of their public pledges of fidelity. Jacob then offered a sacrifice on the mount and invited his brethren to the banquet. Reconciliation with his family was the happy outcome of a trip birthed in Laban's desire for vengeance. The next day Laban left for Padan-aram and Jacob once again set his face for Canaan.
The episode of Laban and Jacob erecting a pillar as a reminder of an agreement represents a common ancient custom. A pillar was a stony signature on a covenant contract; it was a monument that had been erected testifying of a solemn communication between two parties.
The Song of the Lord is a type of pillar also, because it represents an agreement, a betrothal, and is a communication between two parties. The song of the Lord is a testimony of a covenant. In spiritual songs there are two songs, or two voices. They are (1) the song/voice of the Bridegroom and (2) the song/voice of the Bride (Ecclesia/Redeemed Israel). The new, inspired song/spiritual song/song of the Lord is a dialogue of love that is sung by the Husband (Yeshua) and by the Bride/Wife (Church/Ecclesia/Congregation of Israel).
First Corinthians, chapters thirteen and fourteen, helps to illustrate the beautiful phenomenon of the song of the Lord. In chapter 13 love is the topic, which is the operating motive of the gifts and holy communications. In chapter 14, tongues, interpretation of tongues, and prophecy are featured prominently. We are told that when a person speaks in tongues he/she is communicating/speaking unto God. This is the Bride's voice. The Believer who prophesies, or brings an interpretation to a message in tongues, is speaking edification to the people and is anointed as the oracle of Elohim. This is the voice of the Bridegroom. The two voices work together in the ebb and flow of a spiritual song.
Paul writes, "Wherefore let him that speaketh in an unknown tongue pray that he may interpret" (verse 13). Your spiritual song may begin with tongues (Bride's voice), then be followed by an interpretation (Husbands voice), and from that point go into a dialogue of praise (Bride) and prophetic response (Husband). This is both an individual and corporate ministry that can be active in mature assemblies. Paul concludes, "What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also" (Verse 15).
Our Elohim desires both the voices of the Bride and Bridegroom to be heard among His people, for their enrichment, edification, and up-building [okodomeo-erect or put stones in place, like a pillar, or temple]. The prophet Jeremiah warned Judah of judgment, and informed her that the removal of joy, gladness, mirth, and the song/voice of the bride and bridegroom would accompany the day of chastisement. [See: Jer. 25:10.] Later he affirms a great restoration will follow, and that the voices of the bride and bridegroom (both Old Covenant and by extension New Covenant) will be heard again. "The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them shall say, Praise the Lord of hosts: for the Lord is good; for his mercy endures forever: and of them that shall bring the sacrifice of praise into the house of the Lord. For I will cause to return the captivity of the land, as at the first, saith the Lord" (Jer. 33:11).
This week, sing with your prayer language unto Yeshua, your Bridegroom. Then wait for the interpretation to arise in your spirit, and as you begin recognize His voice and song in your mind (it may be just a few words), sing them out. He will be blessed, and you surely will be edified.
In the next parsha we will discuss further the songs of the Bride and Bridegroom.
Section 5: Conclusion
1. "Jacob departed…and went toward Haran. He encountered the place and spent the night there…” (B’resheit 28:10-11 Chumash, Stone Edition).
“This place was Mount Moriah, the site where Abraham bound Isaac on the Altar and where the Temple would later stand. Sages interpret the term which usually means encountered, to have the less common meaning prayed, so that Jacob’s primary encounter was not with a geographical location, but with God.” [6] '
To seek to meet with YHVH, individually and corporately, is wisdom. To encounter Him in a dream or a vision results in both a personal and prophetic blessing. The prophet directed Israel to call a meeting. He cried out to the backslidden nation, “Blow the trumpet in Zion” (read Joel 2:1-12). Joel envisioned judgment, gloominess, and calamity coming upon Zion and called for the people to sound the shofar and gather in repentance. “Turn ye unto Me with all your heart.” In the nations today people meet for many reasons—political, commercial, athletic, entertainment, protest, and more. But the meeting we need most is for all classes to gather before YHVH in repentance and prayer. Amos said, “Prepare to meet thy God” (Amos 4:12). This is an admonition that should be considered more often. We will all stand before our Redeemer and it is profitable to keep this day in view. This is our time to meet daily with our Elohim. In our journey in the wilderness we come to certain harsh, stony areas all the time, but we, like Jacob, can find YHVH revealing Himself in those barren places.
Jacob is a type of each one of us who are returning to our Hebraic heritage. The ladder in his dream points to the cross of atonement which was situated on earth and still reaches into heaven, for it was the divine Mediator who was sacrificed upon it. He now stands above the cross and speaks to the heirs of salvations and says. “I will never leave you.” In our journeys, may our daily times of praise, prayer, and study become divine encounters with Elohim at the gates of glory.
2. "And he went out."
Jacob's life teaches every believer that each of us has a comfortable or familiar past, an old life, a family, or even a religion we must separate from in order to go forward and accept the challenge of pursuing YHVH's prophetic word and make our own contribution to the restoration of all things spoken of by the prophets (Acts 3:21). When Jacob went out to face his tests of faith and pursue his destiny, Elohim's voice spoke to him, personally assuring Jacob that the Most High would be in continual attendance with him in his pilgrimage, just as He was with his fathers. As Jacob was sent by Isaac, we each are sent by Yeshua. He has spoken the same encouragement to us: Go ye therefore...and lo, I am with you always, even to the end of the world" (Mt. 28:18-20).
On our own pilgrimages through life, we Believers may also trust in supernatural protection and provision as we press forward in our appointed service. Take heart and persevere in good works. As with Jacob, our enemies/obstacles are really opportunities for our growth, transformation, advancement, and victory, by virtue of His power [the Spirit is our personal Guide and Comforter] and redemption promises, which are our portion today. Without trials and challenges (short or long) we tend to atrophy morally and spiritually. What would have become of Jacob without Esau and Laban? What would have happened to David if there had been no Goliath, or Saul? Where would much of the Apostolic Scriptures be if it were not for Paul's prison? How could John have written the Revelation [the consummation of all things] without his exile on Patmos? Hence, right behind your own trial/struggle is an open door to your destiny too. Therefore, press forward in faith. "No weapon that is formed against thee shall prosper..." (Isa. 54:17). And remember, the "double host" is assigned to us as well. "The angel of the Lord encamps around those who fear Him, and rescues them" (Psalm 34:7). And, "For He will give His angels charge concerning you, to guard you in all your ways. They will bear you up in their hands..." (Psalm 91:11-12).
3. "We are, as Elohim's workmanship, created unto good works" (Eph. 2:10).
Scripture always exhorts the saints forward, encouraging us to continue in good works, which for Messianic Israelites includes the restoration of the kingdom of Israel and the reconciliation of Judah and Ephraim. We are aware that friction with the world, the ingratitude of people, the coldness of secular society and its general opposition to righteousness, along with physical and emotional fatigue, wear upon our moral and spiritual commitments as returning Israelites. But we persevere in our journey, for great are our expectations for the times ahead, which include a spiritual awakening in our nation, revival of Spirit and truth for the Body of Messiah, an unprecedented outpouring of the Holy Spirit, a great harvest of Jewish people into the Kingdom of God, and a restored and returned army of born-again, Spirit-filled Ephraimites returning to their spiritual heritage! Great will be the rewards of our individual and corporate efforts. "And let us not be weary in well doing: for in due season we shall reap, if we faint not" (Gal. 6:9).
Next week: Parsha VaYishlach "(And he sent")
Remember! Growth takes "lifting." Complete your answers and exercises. They represent the "weights" that the Holy Spirit will use to build a strong, well-proportioned spiritual physique.
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; Torah Insights, R. Fischer; FireBible, Student Edition, NIV, Life Publishers International; Internet Sites; Hebrew Word Pictures, F. Seekins, Living Word Pictures, Inc. Jewish Encyclopedia. com.
Footnotes: 1. Chumash, Stone Edition, B’resheit. 2. FireBible, Life Publishers International, p. 1275. 3. Pulpit Commentary, Gospel of John, Eerdmans. 4. Signs of Believers, FireBible, p. 1377. 5. Hearing from God Each Morning, Faith Words, J. Meyers, p.27. 6. Chumash, Stone Edition. 144-145
