BLESS THE LAND
PARSHA COMMENTARY
Parsha Commentary Study
Ve'zot Habracha ("And this is the blessing")
Bless the Land
Written by Hutch Church
Sept. 2010
Torah: Deut. 33:1-34:12
Haftorah: Joshua 1:1-18
Sugg. N.T.: 1 Thess. 5:1-11
Sections: 1. Weekly Commentary 2. Parsha Study 3. Prayer and Blessing 4. Living the Parsha
Welcome: "Blessed be the God and Father of our Master Yeshua HaMashiach who has blessed us with every spiritual blessing in the heavenly places in Messiah, just as He chose us before the foundation of the world, that we should be holy and blameless before Him" (Eph. 1:3). Yeshua has already accomplished all that is needed to secure our highest blessings, which are numerous and varied. They are spiritual, experienced by His inward graces. They are heavenly, and include forgiveness of sin, fellowship with Messiah, and the baptism in the Holy Spirit. They descend upon us from Yahweh through our relationship with Messiah. His goodness to us inspires heartfelt praise. The ground for our blessings is the precious blood of Yeshua and the divine love that produced the wonderful work of redemption. Celebrate the fall feasts, and rejoice that your name has been written in the Lamb's Book of Life (Rev. 21:27).
Section 1: Weekly Commentary
Last week: Parsha Ha'azinu ("Give ear") included the prophetic Song of Moses, his last day and the instructions for him to ascend Nebo. The Haftorah featured the Song of David, which is a psalm of deliverance. Both "songs" remind us that faith and victory come by hearing and obeying the Word of Elohim as it is delivered through His sent ones (Romans 10:5-17).
We are in the season of the fall feasts; Yom Teruah, Yom Kippur, and Sukkot. We know that you will be mightily blessed and filled with His gladness as you go forth to seek Him, honor the seasons of His blessings, and keep His appointments this year.
Yom Teruah: Torah: Gen. 21:1-34; Lev. 23: 23-25; Num. 29:1-6; Haftorah: 1 Sam. 1-2:10; N.T.: 1 Th. 4:13-18. Yom Teruah means literally "day of shouting" and designates a day of noise and blasts of the trumpets or shofars. It is called the Feats of Trumpets in Christianity and Rosh Hashanah in modern Judaism. It was considered the biblical New Year by the Jews after their return from the Babylonian captivity. But Yom Teruah is not the new year because the day falls on the first day of Etanim (when the New Moon is sighted), which is known as Tishri, the seventh month in the Torah calendar. The new year comes on Aviv (Nisan) with Passover/Pesach. Yom Teruah is one of two holy days that is not based upon an agricultural activity, like a harvest. It is a day that begins the "High Holy Days" which end at sundown on Yom HaBikkurim.
Yom Teruah begins the ten-day period, called the Days of Awe, that lead up to Yom Kippur, the "Day of Atonement"--the holiest day of the year. Judaism includes the month before Tishri, Elul, as a thirty-day period to prepare for the advent of the three fall feasts. In the first day of Teruah the trumpet is sounded as a wake-up blast--the sound of reveille, so to speak--which serves as a loud and clear reminder that the Day of Atonement is near. The ten day period of trumpets--ten days of awe or ten days of repentance--is called aseret y'mai teshuvah. It is a time for people to examine their consciences, repent, be reconciled with their fellow man, and turn back to God and listen for His voice. It is a time of self-inspection and making amends with those wronged and offended, and asking forgiveness from the Almighty in preparation for the coming of the Bridegroom, Yeshua. For us of Messianic Israel, the trumpet sound of Yom Teruah is a call for renewed efforts toward reconciliation between the House of Judah and the House of Ephraim.
Jewish tradition teaches that on this day many significant things have occurred: Yahweh created the heavens and the earth, Adam was created, the flood waters dried up, Enoch was translated, Sarah, Rachel, and Samuel were conceived, Israel was delivered from bondage, and and Abraham offered up Isaac. Yom Teruah is also said to be the time of Jacob's trouble [Tribulation], day of judgment, day of opening the books, the day of the great wedding, and the day of the coronation of the King.
Yom Teruah is also called "Yom Ha-Zikaron," the day of remembrance, or "Zicharon Teruah," the time for remembrance shoutings. Further, it is also noted as the holy day of Messiah's return and the catching away/translation of the saints or "natzal", in Hebrew.
Yom Kippur: A.M.: Torah: Lev.16:1-34; 18:1-30; Num. 29:7-11. Haftorah: Isa.57:14-59:14. N.T.: Rom. 3:21-26. P.M. Torah: Lev. 18:1-30; Haftorah: Book of Jonah; Micah 7:18-20; N.T.: Heb. 10:1-2. Shabbat Shuva: Hosea 14:2-10; Mic. 7:18-20; Joel 2:15-27. The reading describes the morning service performed on Yom Kippur by the High Priest (Kohen Gadol) in the Temple in Jerusalem. Yom Kippur, the Day of Atonement, is the holiest day of the Jewish calendar and falls on the tenth day of Tishrei. While the Temple stood [it was destroyed in 70 C.E.] the High Priest was required to perform a set of detailed services and sacrifices to obtain atonement for himself and all Israel. [The word kippur means "atone."] The services he performed were the most important parts of the holy day. During this time the High Priest entered the Holy of Holies, the only time of the entire year that anyone entered that set-apart, most holy place, and thus special purification and preparations were mandated. These included five immersions in the ritual bath (mikvah) and five changes of clothing. We have included a summary of the order of services the Kohen Gadol had to follow on the Day of Atonement. So important was the observance of details that, seven days before Yom Kippur, the Kohen Gadol was taken from his home and his wife, and sequestered in the Palhedrin chamber [place of officials and dignitaries] in the Temple. There he studied the service with the help of Levites familiar with Temple procedures, and was sprinkled with clean spring water containing the ashes of a Red Heifer. The Tractate Yoma [encyclopedia of Jewish culture and history] reports that the High Priest practiced the incense offering rite in the Avitnas chamber, so he would function with competence when the Temple area would be filled with incense smoke. [Note: The House of Avitnas [Avitnas family] was responsible for making the incense, or ketoret, offered on the Altar of Incense in the Temple in Jerusalem. The Talmud, we are told, states that the family knew the secret ingredient, called Maaleh Ashen. It had the unusual ability to make the smoke from the incense placed on hot coals to rise up in a straight column, like a pillar. Evidently, the secret ingredient, which was never disclosed by the family, was lost after the destruction of the Second Temple in 70 CE.]
In the opening verses of Leviticus 16 we are reminded that entering the Most Holy Place and performing the duties of the High Priest (Gohen Gadol) were serious responsibilities. There were a number of things which had to be carried out properly.
Summary of the Kohen Gadol's duties: On the morning of Yom Kippur the Kohen Gadol immersed himself in a ritual mikvah, dressed in special garments, and performed the daily sacrifice usually performed by an ordinary priest. He then would remove his golden garments, wash in a second bath in the Temple courtyard, and change into linen garments. He then offered a bull for a personal sin offering. The High Priest made a confession over the bull for himself and his household, and pronounced the Tetragrammaton while the people in attendance prostrated themselves. He slaughtered the bull as a chatat, or sin offering, and received its blood into a bowl. At that point, at the Nikanor (eastern) Gate, the Kohen Gadol drew lots from a box over two male goats of the same age, size, and of similar appearance destined as sacrifices. One would be selected "for YHVH" and one for "Azazel." [The goat selected for Azazel would have a red ribbon tied around its horns to distinguish it from the one to be sacrificed. With regard to Azazel, the popular interpretation says the word is a reference to a demonic being. The Greek translation of Azazel , however, is "dismissal," which is closer to the truth. Some people teach that the word means "the goat that departs." In any case, the two goats point to Messiah in His atoning sacrifice. The first, which was sacrificed and shed its blood, represents His atonement. The second one which was released, the Goat of Azazel, represented the sins of all Israel being carried away, removed from sight. So it is with us who have placed our faith in Yeshua for salvation. "As far as the east is from the west, so far has He removed our transgressions from us" (Ps. 103:12). ]
Afterwards, the High Priest went up to the mizbeach, or altar, with a special shovel full of embers/coals. He was given incense by an assistant, filled his hands with it, and placed it in a vessel. We are told in the Talmud that this was the most demanding part of the High Priest's service. He had to balance the shovel of coals, and keep it from spilling its contents by using his armpit and teeth, while he filled his hands with incense for the vessel. With the shovel and the vessel of two handfuls of incense, he entered the Kadosh Hakadashim of the Temple, the Holy of Holies. He placed the shovel of coals between the poles of the Ark of the Covenant, added the incense, and waited until its smoke filled the sacred room before he left. Next, the Kohen Gadol re-entered the Most Holy Place with the blood of the bull in a bowl and, with his finger, sprinkled the blood seven times (Lev. 4:6-7; 16:9) before the Ark. Then he left the Holy of Holies, placed the bowl of blood on a stand/small table by the veil [parochat] that separated the Holy Place from the Most Holy Place. Thereupon, the High Priest returned to the courtyard's eastern end near the Nikanor Gate [opening entrance], laid his hands on the goat chosen "for the Lord" and made a confession for the entire Kohanim. Then he slaughtered the animal as a sin offering for all the priests, and received its blood into another bowl. He immediately took the blood of the goat into the Kadosh Hakadashim, the holy of Holies again, and sprinkled it with his finger seven times as he did before with the bull's blood. He left the sacred chamber and placed the bowl on the stand in front of the Parochat [holy curtain] and stood in the Holy Place [Hekhal]. There he took the blood of the bull and goat and sprinkled them both seven times, as before, but this time in the direction of the Parochat [the veil/curtain separating the Holy Place from the Most Holy Place]. After that, the Kohen Gadol would mix the goat's blood with that of the bull and smear the mixture on the four corners of the Golden Incense Altar, the Haichal. Then he sprinkled the mixed blood on the altar seven times.
[Note: "When Yeshua died upon the cross, His own Blood was shed and sprinkled by Himself as God's High Priest on behalf of the people. He was crucified at the time of the feast of Passover, the feast the Jews kept to remember the time God said, 'When I see the blood I will pass over you' (Ex. 12:23). At the very time when the Jews were celebrating the first exodus, Yeshua was making atonement for the second exodus. To all who believe in this sacrifice and the efficacy of His precious Blood, there is an exodus from sin and the penalty of sin, which includes sickness. Yeshua sprinkled His own Blood and fulfilled the following types: on the altar, the cross (Ex. 24:6-8); round about the cross (Ex. 29:12-16); on the High Priest garment (Ex. 29:20-21). Yeshua's Blood was sprinkled seven times, the number of perfection (Lev. 4:6-7); on the bottom of the cross, i.e. on the earth beneath (Lev. 7:2); sprinkled before the Tabernacle seven times (Nu. 19:4). This last was fulfilled in that the cross and the hill of Calvary were within sight of the Temple of Jerusalem, for Calvary was outside the city wall. All these Old Testament types were fulfilled in the crucifixion of Yeshua, who made Himself our Passover, our Vicar, our Savior, and our Blood Sacrifice." {The Power of the Blood of Jesus, H.A.Whyte} His Blood alone, in which was pure and holy Divine Life, atones for and removes our sins.]
At that point, the High Priest withdrew from the Haichal and proceeded to the east side [Azarah] of the courtyard. Near the entrance gate [Nikanor Gate] he placed his hands on the "Azazel" goat and confessed over it the sins of the entire nation of Israel, all the people thereof. While this was going on, the assembled congregation prostrated themselves again at the pronouncement of the Tetragrammaton [YHVH] It was common for individuals within the assembly to make private confessions at that time. Then the "Azazel" goat (representing the sins of the people) was led into the wilderness not to return to any human habitation again. [In practice, we are told the goat was pushed off a cliff to prevent it from wandering back into camp at some point.] When the "Azazel" goat had been led away to the wilderness cliff, the High Priest removed the entrails of the bull and put the bodies of the bull and sacrificed goat together, and designated persons took their remains to the Beit Ha Dashen, the "Place of Ashes." Once it had been confirmed that the "Azazel" goat had been led to the wilderness, the remains of the bull and goat were burned. Then, when the news arrived that the goat for "Azazel" had actually been pushed of a cliff, the Kohen Gadol would pass through the Nikanor Gate [Temple courtyard entrance] and go into the Woman's Courtyard, called in Hebrew, Ezrat Nashim. There he would read from the Torah sections that described the sacrifices and purpose of Yom Kippur. After that, the Kohen Gadol removed his linen clothing, washed in a mikvah again, put on a second set of special garments, and washed his hands and feet again. At that time, he took two rams and offered them as an olah offering [offering of ascent; burnt offering]. He slaughtered them on the north side of the Outer Altar, or Mizbeach, put their blood in a bowl, and then poured/dashed it at the Outer Altar's northeast and southwest corners. The rams were dismembered and the parts were burned completely on the Outer Altar. Then he offered the grain offering [Mincha] and the wine libations [nesachim]. [Note: The Mizbeach, or the "Outer Altar of burning" of the Outer Court of the Temple, held great spiritual and historical significance. Jewish tradition teaches that is was the place where: (1) Adam was created,
(2) Adam built his altar, (3) Noah built his altar, and (4) Abraham built an altar to sacrifice Isaac. The altar was to stand only on solid earth, not over tunnels or arches, was whitewashed twice a year (Passover and Succot eves), and built of un-used and un-tooled stones.]
After the rams had been offered, the High Priest offered the Musaf [additional] offering. The High Priest put the innards of the bull and goat on the Outer Altar and burned them completely. Following the Musaf, he took off his special garments, washed again in the mikvah, and changed into a fresh set of linen clothing. Then he washed his hands and feet again. At this time, the Kohen Gadol returned to the Holy of Holies to remove the bowl of incense and the shovel. When he had completed this duty, he removed his linen attire, immersed in a mikvah, and changed into a third set of special golden garments. Then he washed his hands and feet, as he had before. Later, the Kohen Gadol performed the afternoon part of the regular daily offering [tamid] while still dressed in his special garments, and washed his hands and feet.
While performing his Yom Kippur duties, the Kohen Gadol: (1) wore five sets of garments, (2) immersed in the ritual bath (mikvah) five times, (3) washed his hands and feet ten times, (4) sacrificed two daily lambs (tamid), one bull, two male goats, two rams, (5) offered meal offerings (mincha), wine libations, and three incense offerings (tow regular ones with the special offering for Yom Kippur), (6) entered the Holy of Holies three times, pronounced the Tetragrammaton three times, once for each confession, for himself, his family, and all Israel. In so doing, he (7) fulfilled all his holy obligations perfectly, having followed without stumbling the precise detailed instructions of the Law!
Israel's High Priest and the functions he performed on Yom Kippur in the Temple point clearly to Yeshua of Nazareth and His atonement. He never stumbled, mishandled, or offended the Law, but did all things with perfection of motive and purpose. Yeshua is therefore the perfect, once-for-all Sacrifice and New Covenant Kohen Gadol for Israel, ever making intercession for those from the House of Judah and from the House of Ephraim/Israel. "For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for when He offered up Himself' (Heb. 7:26-27). His entry into the Temple in heaven speaks of "the good things to come" (Heb. 9:11) for those who trust Him and are covered by His blood. Wonderful things have been made possible for us through His sacrificial death and resurrection, which include salvation for men, the rebirth and re-gathering of Ephraim, his reconciliation with Judah, and the restoration of the kingdom, power, and glory of YHVH to all of Israel.
Yom Kippur is observed in modern Israel today as a legal holiday. Shops and businesses are closed, and public transportation is shut down, along with radio and television broadcasts. Personal driving and going out to eat, while not illegal, is frowned upon.
Sukkot: Torah: Lev. 22:26-23:44; Num.29:12-16; Haftorah: Zech. 14:1-21; Book of Ecclesiastes; N.T.: Rev. 22:1-24. These readings describe in detail the laws of the "appointed times" or Moedim which (we know) are feasts and festive times of celebration of Israel's bond with YHVH. The Feast of Sukkot begins five days after Yom Kippur, on Tishri fifteenth. [For the record, Tishri is generally the period between mid-September to mid-October on the Gregorian calendar.] The festival represents the great change from the most solemn day of the year to one that is full of joy and celebration. Thus, Sukkot is also referred to as the Season of our Rejoicing. Sukkot is the last of the three pilgrimage festivals, called Shalosh R'galim. Just like the two feasts that precede it, Passover and Shavu'ot, Sukkot holds both an historical and agricultural significance. First, it commemorates Israel's forty years in the Wilderness when they lived in temporary shelters, huts made of branches and palms. Sukkot is plural and means "booths." Sukkah is singular. Sukkot references the portable homes of the Israelites, not the Tabernacle. During the seven-day holiday the sukkah, or booth, becomes the family living, dining, and (if the weather is compliant) sleeping area. Each day of celebration household members recite a blessing. Secondly, Sukkot is a harvest festival that marks the season of the first rains. It is also referred to as Chag Ha Asif, "the Festival of Ingathering." Mitzvot for Sukkot: No work was permitted on the first and second day of the festival. There were also offerings that were to brought to the Temple in Jerusalem, and, of course, the obligation for the people to make the journey to Jerusalem and the Holy Temple to "see and be seen before the face of Elohim" on all the three annual festivals--Passover, Shavuot, and Sukkot. The holiday speaks prophetically, pointing to the advent of Yeshua and His presence with His people during the Millennium (Rev. 19 and 20). Sukkot points even further, to the New Heaven and Earth, and the New Jerusalem, when "...God is among men, and He will dwell among them, and they shall be His people, and God Himself will be among them..." (from Rev. 21:1-9). Sukkot points the much anticipated Messianic Age, when Messiah will abide among His people as He reigns from Jerusalem. Today there is a partial fulfillment of Sukkot, as the glory and life of Yeshua are with and among believers through the Holy Spirit.
Another day has become associated with Sukkot called Shemini Atzeret, or the "Eighth Day." "On the eighth day you should hold a solemn gathering; you shall not work at your occupation" (Num. 29:35). Shemini Atzeret immediately follows Sukkot but is not actually a part of that holiday. It marks the beginning of the rainy season. For believers, it represents the Father's invitation to His people to remain with Him for eternity, following the Millennium.
Simchat Torah, or "Rejoicing with the Torah," is the Jewish annual Torah celebration marking the end of the Torah reading cycle and the beginning of a new one. It became a rabbinical tradition developed in the middle ages and was celebrated on Shemini Atzeret. On Simchat Torah, in many conservative and orthodox Jewish congregations, Torah scrolls are removed from the ark and read in the evening. In the morning, the last parsha of Deuteronomy and the first parsha of Genesis are read. In the services, when the ark is opened and the scrolls are removed, the worshippers leave their seats and dance and sing while holding the Torah scrolls. The joyous celebrations can last for hours. In this way, Simchat Torah became a component of Shemini Atzaret.
We pray you will have a blessed and joyful time in Yeshua's presence and with one another during Sukkot.
This week: Parsha Ve'zot Habracha ("And this is the blessing"). This week's parsha closes the 2009-2010 cycle. Ve'zot HaBracha relates in detail the blessings/prophetic words that Moses spoke over each of the twelve tribes of Israel before he died. It is similar to what Jacob had done with his sons over four-hundred years earlier in Egypt. Moses spoke over each tribe concerning their future and role in the nation of Israel. The parsha continues to narrate the ascension of Moses up Nebo from where he would see the land promised to Israel. "And Moses the servant of Yahweh died there in the Land of Moab, according to the word of YHVH." The Torah reading concludes with: "There arose not a prophet since in Israel like Moses, whom God knew face to face..."
In the passage, the blessing, which is a series of benedictions spoken over the tribes, is preceded by an introduction alluding to Mount Sinai. It speaks of YHVH at that time presenting to the people of Israel His majesty and glory, to establish in their hearts and minds that He, the King of Israel, was the only Source from which their blessings would flow. Moses declared Yahweh's love for Israel and affirmed His choice to elevate them as His people.
1. "Now this is the blessing with which Moses the man of God blessed the sons of Israel before his death" (Deut. 33:1).
The chapter records the last day of Moses among the children of Israel. His remaining hours were few and he needed to bless as many people as possible in the time that remained. [As believers in Messiah, we have the anointing and love to bless many also.] Moses bid farewell to the people he had faithfully led for so long, and afterward ascended Mount Nebo to view the Promised Land, and then die. He spoke a blessing over the tribes before he departed, probably on the same day and to the same assembly that he had presented his Song of Moses. The Song dwelt primarily on the calamities that would come upon Israel for apostasy. The blessings Moses spoke over the tribes signified the benefits and goodness that Israel would enjoy because of divine favor. Thus, blessings and calamities were counterparts that balanced out one another, so to speak. One message, the warning, was a somber message that presented the unhappy side of their future. The other, a benediction, was peaceful and uplifting, and presented the happier side. Let us note: A. Blessings come forth through the channel of Elohim's Law. It is useless, for instance, to wish for someone's good health and prosperity if his favorite haunt is (and remains) the smoke-filled beer hall [that is, if he/she remains unrepentant, and make no effort to walk with the Master]. But, if someone builds an airplane wing in compliance to His already established law of lift, the plane will fly. The person who teaches the truth of Scripture and thereby reveals the law, or truth, through which divine favor flows, blesses men. Thus, though the Almighty is the primal Source of blessing, men and women are useful in distributing it. The point is: submission to divine truth is the essential contingency, the requisite for His blessing. Let it be remembered that YHVH's Law is the product of His everlasting, unfailing love. B. A true king wants to bless his subjects as they honor the laws of the kingdom. How much more does Yahweh have a great, irrepressible desire to bless His people. So He told His people, again and again, that His blessings come through the vehicle of His righteous truth. Moses was the regent of the Most High, and knew the greatest blessing Israel could enjoy was to have a love for Yahweh's Law.
2. "Moses charged us with a law, a possession for the assembly of Jacob. And He was king in Jeshurun, when the heads of the people were gathered, The tribes of Israel together. May Reuben live, and not die, nor his men be few...And this regarding Judah...of Levi...of Benjamin...of Joseph..." (Deut. 33:4-8).
Moses spoke words with divine authority over the tribes that suggested their future courses. We will quote from Eerdman's Commentary, Book of Deuteronomy, pgs. 556-557 on the blessings in their order. Please read Deut. 33:36-25.
"Watchwords for the tribes:
I. "The [modest] development of Reuben. Disposed from primacy among the brethren, because of his self-indulgence [incest], he is to content himself with pastoral progress amid the mountains of Moab.
II. "The sovereignty through suffering of Judah. ...it is the struggle and the victory and the reign. The brunt of the battle will fall on Judah, and sovereignty in the end. That it refers to Messiah ultimately is, we think, quite reasonable.
III. "The self-denial and devotedness of Levi. The treasure of the oracle was to be with the Levites, and, in prosecuting the work of God, they were to show that they loved their Master more than either father or mother, sister or brother, sons or daughters...they were to illustrate discipleship as a giving unto God as a first place above the nearest and the dearest (Luke 14:26).
IV. "The shadow of God for Benjamin. This powerful tribe was to afford shelter to the central government and worship in the time of monarchy. The divine presence thus was specially to overshadow the descendants of Benjamin.
V. "The splendid success and prowess of Joseph. All the fatness of the earth and favor of God and the power to push successfully their way against all opposing forces are to belong to Ephraim and Manasseh. From Joppa unto Carmel...to the pastures of Gilead, the two half-tribes were destined to hold sway...the magnificent central province of Samaria, with any amount of pastureland beyond the Jordan.
VI. "The highway of Zebulun. Its outlets are to be particularly important, as we know they proved between the Great Sea and the sea of Tiberias. Through Zebulun the traffic passed from the great Eastern kingdoms. Their situation, mercantilely [economically] regarded, was superb.
VII. "The confidence and consolidation of Issachar. Settled beside Zebulun...the children of Issachar were to feel settled and secure in their tents. The mountain tracts will nurse the piety of the people, while the sea shall yield its abundance, and the sand become a source of treasure. No better home could be found for a trading, manufacturing people.
Zebulun and Issachar were co-operating tribes. Zebulun supported Isacchar generously, so many of the tribesmen could engage in constant Torah study. We are told that Isacchar produced many members of Israel's supreme Court, the Sanhedrin.
VIII. "The vantage ground of Gad. The tribe is represented as hemmed in like a lion at bay, and thus compelled to take a prominent part in critical affairs. Lying between the mountains and the Jordan, it became the battleground of the monarchy, and at Ramoth-Gilead and Mahaniam important issues were decided. The watchword was vigilance, because of the vantage ground.
IX. "The courage of Dan. He is represented as a lion's whelp, full of courage, though small in size. Leaping from Bashan, he made his lair northwards, but ever ready to shift to better quarters...he found a lair too at the sea, the borders of Philistia.
X. "Easy going Naphtali. This tribe is represented as taking a south-west location after the northernmost Danites, and as rejoicing there in the manifold goodness of God.
XI. "Blessed by name and nature as Asher. This tribe is to be blessed, as the very name implies, in domestic relations, in fraternal relations, in the olive-yards yielding such magnificent oil, and in the iron and brass with which, instead of the ordinary wooden bars, they could protect themselves. To this tribe was given the oft-quoted promise, 'As thy days, so shall thy strength be.' They were to have 'strength proportioned to their work.'
XII. It does not appear [in the passage] why to Simeon no blessing was assigned; and yet it is noticeable that this tribe played but a small part in the drama of Israelite history.--R.M.E." [Note: Simeon was the second son of Leah. His name means "God has heard." The tribe's low profile in Israel's history is associated with its collective temperament and the abuses it generated. In Genesis 34: 25-29 we read that Simeon and Levi were instruments of cruelty. In Genesis 49, their father Jacob spoke prophetically of them: "...in their self-will they lamed oxen. Cursed be their anger...and their wrath, for it is cruel...I will disperse them...and scatter them in Israel" (vs. 6-7). Levi was repentant in nature, and cooperated with Moses in the incident of the Golden Calf. "...then Moses...said, Whoever is for the Lord, come to me! All the sons of Levi gathered together to him" (Ex. 32:26). We do not read of a tribal repentance from Simeon. Yet in Revelation 7:7 we note that Simeon is among the tribes promised the Seal of God on their 12,000 members , which are part of the 144,000 remnant of Israel during the Tribulation.]
3. "Blessed are you, O Israel; who is like you, a people saved by the Lord, Who is the shield of your help and the sword of your majesty! So your enemies cringe before you, and you will tread on their high places" (Deut 33:29).
When Moses completed his blessing on the tribes he burst forth with a tribute to the Most High who had done such great things in bringing Israel so far. In verses 26-29 he extols the excellence of Yahweh (Jeshurun) as Savior of His people. As a consequence of their possession of such a Deliverer, and the hope of the blessed estate awaiting them, they were secure and happy. In the passage we have a figure of the salvation of Yeshua who (a) delivers men from the bondage of sin, (b) justifies us freely, (c) sanctifies us with His Spirit, and (d) delivers and protects us from our adversaries. It would be good for all Israelites to not occupy their minds and hearts with contemplations of their own problems and struggles, but with the incomparable excellence of Yeshua, our changeless Savior. Then we also will "rejoice in the hope of the glory of God."
4. "Now Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho" (read Deut. 34:1-5).
Moses had spoken all his heart to the people, prayed for them, bid farewell, and climbed Mount Nebo as he had been commanded (Deut. 32:49). He was to view from the summit of the mountain the entire land of Eretz Yisrael, geographically and prophetically, its future prosperity and its suppression under persecutors and conquerors. " As far as Dan." God showed Moses both the offspring of Dan practicing idolatry (see Judges 18:30), and Dan's descendant Samson, who would deliver his people from the persecution of the Philistines (Sifre). According to Targum Yonasan: He showed him all the strong ones of the land, i.e., its future leaders throughout throughout history.
5. "Now Joshua the son of Nun was filled with the spirit of wisdom, for Moses had laid his hands on him; and the sons of Israel listened to him and did as the Lord had commanded Moses" (Deut. 34:9).
By the laying on of his hands there was as divine transference of Moses' authority and an endowment of the graces of Moses' spirit imparted to Joshua. The laying on of Hands for spiritual transference of anointing, activation of gifts and callings, healing, the baptism in the Spirit, ordination, prophetic presbytery, and more is an elementary doctrine of the faith listed in Hebrews 6:1-2: The apostolic act is connected with the Holy Spirit and supernatural communication of divine power (Acts 8:17). "...the elementary teachings...of repentance from dead works and faith toward God, of instructions of washings and laying on of hands, and the resurrection of the dead and eternal judgment." These were the first principles which early believers were taught and from which many resolved to advance toward perfection, or Messiah-likeness.
Often the transference, through the Agency of the Spirit, is tangible; discernable to the senses. "Immediately the flow of her blood was dried up; and she felt in her body that she was healed of her affliction. Immediately Jesus, perceiving in Himself that the power proceeding from Him had gone forth, turned to the crowd and said, Who touched My garments?" (Mark 5:29-30). The tangible anointing is a blessing, and should be esteemed, because it is the assuring, personal "touch" of Yahweh on His servant, and much like a parent's loving touch on a child.
Haftorah
1. "Now it came about after the death of Moses the servant of the Lord, that the Lord spoke to Joshua the son of Nun saying, Moses My servant is dead; now therefore arise, cross this Jordan, you and all this people, to the land which I am giving to them...every place on which the sole of your foot treads, I have given to you, just as I spoke to Moses" (Joshua 1:1-3).
Yahweh revealed Himself to His new leader and encouraged him, telling Joshua that He would be with him just as He had been with Moses. Two direct commands were given to Joshua. He was to (a) be strong and courageous, and (b) commit himself to the study of the Torah, and keep it in his heart and mouth. In this way he would have success in all his undertakings.
Gospel: The Living Torah "I did not come to abolish but fulfill" (Mt. 5:17).
1. "Now Joshua was filled with the spirit of wisdom..." (Deut. 34:9).
Moses passed away but his spirit lived on with Joshua. That is, Moses' principles, godly habits, his sterling example of service to Israel and love for YHVH had been assimilated and nourished in his loyal assistant. For forty years Joshua had been molded into a leader and warrior, and once Moses was promoted to glory, he undertook the work for which he had become better suited than his mentor. Joshua was highly qualified because he had imbibed over the long years of the wisdom of Moses. But there had been divine impartation also: "...Joshua ...was filled with the spirit of wisdom, for Moses had laid his hands on him." Therefore the children of Israel willingly submitted to his leadership. [Note: The spirit of wisdom is one of seven aspects of the Spirit of God described as present before the throne (place of authority) in heaven. "John to the seven churches...grace to you and peace, from Him who is and who was and who is to come, and from the seven Spirits who are before the throne, and from Yeshua HaMashiach, the faithful witness..." (Rev. 1:4-5). The seven Spirits are mentioned in Revelation 3:1, 4:5, and 5:6. Also see Zech. 4:10 Isaiah writes of the Spirit as: "The Spirit of the Lord will rest on Him. The spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and the fear of the Lord." The seven spirits represent the fullness of the Holy Spirit going into and working in the earth with complete power, authority, wisdom and insight.]
2. "...Yeshua was also baptized, and while He was praying, heaven was opened, and the Holy Spirit descended upon Him..." (Luke 3:21).
While Yeshua was submitting to the rite of baptism by John, He was praying, with (we believe) an uplifted face, supplicating for the grace and divine gifts that He would require as He went forth to His ministry, which was undertaken to perform His Father's will. His prayer was heard and answered by His Father. A. Heaven opened. This does not mean simply that clouds dramatically parted so the Dove could descend and be seen. It alludes to Yahweh granting Yeshua the Son complete access to the riches of heavenly revelation concerning His great redemption and restoration work. B. The Holy Spirit descended and remained upon Yeshua completely, without hesitancy or partial measure (John 3:34). Joshua received the measure of the Spirit, but Yeshua received the fullness of the Spirit--all His wisdom, strength, purity, innocence, gentleness, humility, gifts and graces without limitation--as He received the dove, an organic, complete living entity, lighting upon Him.
3. "Hear, O Lord, the voice of Judah..." (Deut. 33:7). The name "Judah" signifies praise. It is derived from the Hebrew Yehudi (literally "Judean"). It means "let Yah be praised." Interestingly, when the D is dropped from the word Judah, the Name YHVH appears. But when blessing the tribes of Israel, Moses spoke of Judah as a tribe of prayer, who thus demonstrated the tribe had inherited the spirit of the Patriarch Jacob. Praise and prayer are usually found together and are effectual in securing the appointed destiny of the Most High. Moses prayed that the prayer and intercessions of Judah would be heard. James writes: "The effective prayer of a righteous man can avail much" (James 5:16). The example of righteous Elijah is set before us in the epistle of James, who interceded effectually for Israel, as had Moses when Joshua was fighting with Amalek in the valley. The message: Yah wants us all to pray. "With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all saints..." (Eph. 6:18). Pray for an "open heaven."
Acts: The Holy Spirit "But you will receive power..." (Acts 1:8).
1. "Therefore do not be unwise, but understand what the will of the Lord is. And do not be drunk with wine, in which is dissipation; but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, giving thanks always for all things to God the Father in the name of our Lord Yeshua HaMaschiach, submitting to one another is the fear of God" (Eph. 5:17-21).
Paul exhorts his followers to be filled with the Holy Spirit, which increases spiritual keenness and perception. Regular drinking of wine, or other alcoholic beverages, always depresses spiritual alertness and numbs acuity, and results to some extent in intemperate living. The Holy Spirit comes to us with faith, hope, love, joy, and a touch of the glory of heaven. And this should not be a one-time experience. Believers can be filled over and over again, as a continuing action. The baptism in the Spirit is only the beginning. "And when they had prayed, the place where they had gathered together was shaken, and they were all filled with the Holy Spirit and began to speak the word of God with boldness" (Acts 4:31). We all need the fullness of the Spirit abiding within and upon us, by means of a fresh infilling day-by-day, and sometimes moment-by-moment. In our weakness we are encouraged to seek the Almighty's power. The aim of holy prayer is that the human spirit would be united with and filled by the divine Spirit to produce bold utterance and action. Peter's prayer was answered. The house shook, the spirit of each person resonated under the divine power, tongues were loosed as before, and faith and courage were generously imparted. May every worshipper encounter His Shechinah and be supernaturally prepared, through conscious intimacy with Yeshua, to contend with and overcome the enemy.
Parsha Summary
1. "Since that time no prophet has risen in Israel like Moses, whom the Lord knew face to face..." (Deut. 34:10).
"Moses was familiar with God, and was able to speak with Him anytime he wished (Rashi). According to Rambam (here, and to Numbers 24:1-2), the verse speaks not of Moses' familiarity with God, but of the degree of closeness that God permitted him to have, for his prophetic visions were as clear as if two friends were conversing face to face, understanding one another not only through words but through facial expressions." Chumash. Stone Edition. Pg. 1123.
Section 2: Parsha Study
The heritage of Israel is the Torah and the Glory [the totality of the goodness, righteousness, and splendor of the character of Yahweh revealed visibly in His weighty manifested Shechinah presence]. Both are birthed into our spirits/hearts buy the Holy Spirit through Messiah. "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). Let us seek to walk under the mantle of Spirit and Torah truth to the greatest extent possible. Prayerfully study this week, and talk to Him...and LISTEN.
Weekly Parsha Commentary Study: Ve'zot HaBrach ("And this is the blessing")
Explanation for the Study Format: "...search for Me..." (Jer. 29:13).
This section is provided to help the student to read beyond the basic commentary presentation that we have provided, and study prayerfully all the Scriptures in the week's parsha for themselves. As each reader presses more deeply into the Word and the Spirit of Elohim in search for greater knowledge and intimacy with Yeshua, greater personal enrichment and spiritual transformation will be experienced. Section 2 contains a review of the weekly parsha's scheduled Scriptures, their topical contents, and our questions. Each week's Scriptures and Questions, which the student is encouraged to complete, are very important to our purpose. Our intention is to assist the student to: (1) develop a vision for the restoration of all Israel, and (2) grow in the foundational knowledge of the Torah, and (3) experience the kingdom, power, and glory of Yeshua through the Spirit.
The assigned Scriptures and questions (also, section three's prayer and prophetic activities) comprise (4) the heart of the commentary's study program by which the reader can be most edified and advanced spiritually. By them the reader learns on his/her own while depending on the Holy Spirit, upon Whom we strongly exhort each person to rely--for revelation, insight, edification, vision, illumination of the Word, and divine communion--in prayer and study. He is the close-at-hand, personal, primary Teacher of our course, not this author. [Note: Learning His voice and experiencing His manifest glory, not just learning more information, are central goals of our education ministry.] In this way, the Word [reading it and listening to the Spirit] and the questions [writing answers with divine input; under some degree of Spirit unction] comprise (5) the student's chief means of personal practice/exercise/training for waiting on, listening for, and responding to the voice/communication of Elohim. And, by such seeking, students position themselves for experiencing visitations of Yeshua's presence and glory through the Holy Spirit. As such, the Scriptures and questions also become (6) the channels through which the Spirit of Elohim will directly communicate personal edification, instruction, direction, and comfort to each engaged person. Therefore, if the reader/student follows the game plan, and remains committed for the year, he/she will be spiritually transformed.
Prayer: "Open my eyes that I may behold wondefrful things from your Law" (Ps. 119:18).
Deut. 33:1-34:12 [Torah]: The blessing of Moses/Prophecies over the tribes/Moses on Nebo in the land of Moab.
Joshua 1:1-18 [Haftorah]: Joshua takes leadership of Israel.
1 Thess. 5:1-11 [N.T.]: The Day of the Lord.
Jude 1:8-9 [N.T.]: Body of Moses referenced along with the virtues of faith and humility.
Study Questions: "...be ready always to give an answer..." (1 Peter 3:15).
1. What is the main theme/teaching of each of the readings: the Torah, Haftorah, and New Testament?
2. What is the common, central teaching [idea] emphasized in all the readings, as you see it?
3. What does the parsha teach you about your Hebrew roots/Hebraic heritage?
4. "The word of the Lord came to me saying..." (Ezek. 37:15). Ask the Holy Spirit to speak into your spirit/heart. Listen and discern His thoughts from your own. Write down the inspired thought/prophetic word (record the vision) you are hearing/seeing/sensing. Be sure to share with your brethren how He led, taught, and ministered to you this week.
Section 3: Prayer and Blessing
Note: Be sure to participate in the suggested Bless the Land prayer, declaration, and singing activities, individually and with the study group. Your (1) joining in and support will help develop your prophetic unction and sensitivity as you (2) bless and strengthen all Israel with your words. Further, practicing ministry in this way will prepare us for singing and proclaiming Scriptures, Psalms, and Spirit-inspired Songs of the Lord from the hills of Israel over the valleys, fields, and towns of the Land. Daniel, who daily faced Israel and Jerusalem from his home in exile to pray, is an inspiring example of what we can do in/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 God" (read Daniel 10).
Bless the Land: "On this wise ye shall bless the children of Israel, saying unto them [declaring the Word to and over them], the Lord bless thee...keep thee..." (Num. 6:23).
1. Pray for Israel.
"For Zion's sake I will not be silent, and for Jerusalem's sake, I will not keep quiet, until her righteousness goes forth like brightness..." (Isa. 62:1). Pray for Israel's welfare and safety.
2. Pray for Jerusalem.
"...announce to Jerusalem...May peace be within your walls, and prosperity within your palaces" (Isa. 40:2). Declare His Word over the Holy City.
3. Pray for America/Pray for your nation.
"...seek My face and turn...then I will hear from heaven, will forgive...and heal [the] land" (2 Chron. 7:14). Pray for a spiritual awakening in your nation.
4. Sing prophetically the Song of the Lord.
"For thus saith the Lord, Sing aloud with gladness for Jacob, and shout among the chief nations; proclaim, give praise..." (Jer. 31:7). Sing in the Spirit. Sing psalms over the land from your home. Sing prophetic, Spirit-inspired songs. [Singing in tongues can help in a person discern/perceive the song and melody of the Lord.]
Section 4: Living the Parsha in the New Covenant
Conclusion: "...those who worship Him must worship Him in Spirit and truth" (John 4:24).
1. "Since that time no prophet has risen in Israel like Moses, whom the Lord knew face to face, for all the signs and wonders which the Lord sent him to perform in the land of Egypt against pharaoh, all his servants, and all his land, and for all the great terror which Moses performed in the sight of all Israel" (Deut. 34:10-12).
Moses was a man of distinct greatness of character and unique stature as a prophet of Yahweh. He was first: A. to disclose the nature of Elohim and His relationship with man. B. to teach, by the institution of the sacrificial system, that "without shedding of blood is no remission." Other nations sacrificed animals to appease divine wrath, but Moses proclaimed sacrifice as an appointment, or means, to acknowledge human sin, recognize Yahweh's holiness, and receive atonement. C. to proclaim the principles and true basis for holiness: "Be ye holy: for I am holy." D. to instruct people that love for Elohim was the motive for obedience to His commandments, and that the reason for loving Him was found in His care for them (De. 5:6; 6:5). E. to demand of a despotic ruler, a tyrant, the freedom of an oppressed people and form them into a nation with a constitution (the Torah), and present to the whole world a return to the worship of the one, true, Elohim (De. 7:1-11; 9:1-6). F. to provide an education for an entire nation, teach virtue and piety, and utilize the home as the basic school house (De. 31:12-13; 6:1-9; 10:12-22; 11:18-21). G. educate people in a form of self-government, choose their officials and judges according to the standard of righteousness, and even choose the government of YHVH, which was not forced upon them. Thus, Moses was the human leader used by the Most High to inaugurate Israel's national life, establish her government, legislate social standards, initiate religious forms, organize an effectual military, and lead the nation to a land that would become theirs forever.
"Whom the Lord knew face to face." Communion with Yahweh is the secret of divine power. An inner life of true devotion to the Almighty and an outer life of godliness were the keys, so to speak, to inspiration, revelation, and strength of faith that sustained and prospered Moses' life work. For us alive today, there are several things to consider that should prove motivational: (1) Personal communion with Elohim is the highest privilege and advantage man can enjoy. This is made available to us by the Spirit through regeneration by faith in Yeshua. (2) Regular communion with the Most High, Yeshua, develops greatness of character. "Now as they observed the confidence of Peter and john and understood that they were uneducated and untrained men, they were amazed, and began to recognize them as having been with Yeshua" (Acts 4:13). (3) Communion with Yahweh gives the saint power over evil spirits, and men (adversaries). His Spirit strengthens our wills, hearts, and minds. To His chosen ones, His elect, He conveys virtue, divine power. Man originally had power over nature and the prerogative of dominion has been restored by Messiah Yeshua. The power demonstrated by Moses, the signs and wonders, are symbols, or forecasts, of the things yet to be accomplished through redeemed man. "Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and greater works than these he will do; because I go to the Father" (John 14:12).
Moses died on Nebo, was buried by the hand of the Almighty in an undisclosed gravesite "in the valley in the land of Moab" (v. 6). Though he was a loyal, fervent, cooperative servant of YHVH Moses was nevertheless disciplined, as are all God's children, and not allowed to enter Canaan with Israel. He eventually did, however, centuries later stand of the soil of the Promised Land, along with Elijah, and conversed with the King of Glory while looking into His radiant face (Matthew 17:3). His God showed compassion and answered his prayer to set foot upon the land after-all. "For God is not unjust so as to forget your work and the love which you have shown toward His name, in having ministered and in still ministering to the saints. And we desire that each one of you show the same diligence so as to realize the full assurance of hope until the end, so that you will not be sluggish, but imitators of those who through faith and patience inherit the promises" (Heb. 6:10-12).
His word to all of us who identify with Joshua's call to conquer enemies and enter into His blessings is: "Just as I have been with Moses, I will be with you; I will not fail you or forsake you" (Joshua 1:5). Yahweh was the Source of Joshua's confidence, and He remains our Fountain of strength as well. God assured His servant Joshua that He would be with him to the very end, and never grow weak or slack towards him. The work of the Eternal One would continue without letup, and has indeed clearly preceded from the Old Testament period right on through the New Testament era (Mt. 28:20; John 20:21-23). The promises made to the patriarch Abraham (and confirmed to his seed), the Law given to Moses, the assurance and success granted to Joshua, the gift of new life bestowed by Messiah Yeshua, the renewal of the Body of Messiah over the centuries, and the restoration of all Israel are all part of the great, progressive work of the regeneration of mankind and the re-establishment of the Kingdom of God in the whole earth.
Therefore, Joshua was commanded to be courageous and strong. The command was not so much directed to Joshua's character, which was already godly and reputable, but to the performance of his leadership duty. He was to be always alert, ready for action, and confident in Yahweh's covering. He believed in the promise/implications of the divine exhortation, and his faith was (a) accorded to him for righteousness and (b) took him and Israel to victory. Today, may we--who are returning, grafted-in believers, Israelite warriors of Yeshua, whose very life is part of us by the Spirit--contend not for our own carnal ambitions and interests, but for those of our Master and Savior. In this way--by faith, patience, and meditating on and being guided by His Word daily--we emulate/imitate Joshua's character. In this way we can have godly confidence that the promises/assurances made to him are valid for us as well:
* "There shall not any man be able to stand [resist; stand against] before thee..." (v. 5).
* "I will not fail thee..." (v. 5).
* "...you shall give this people possession..." (v. 6).
* "...you may have success wherever you go..." (v. 7).
* "...then you shall make your way prosperous..." (v. 8).
* "...your God is with you wherever you go" (v. 9).
You are blessed! Your possession/promise awaits you because your Messiah has already won the battle of redemption. Therefore, "...be strong in the Lord and the strength of His might" (Eph. 6:10). Go forward. Yeshua has fought for you; now He will fight with you, and together you shall declare the victory.
Next parsha: This ends the 2009-2010 Torah reading cycle. Our commentary will continue into the next parsha cycle, slightly revised and updated, as the Torah and Glory School. It may be read and used by all interested readers. However, those who may want to go further and actually enroll are referred to the Bless the Land website. Information will be posted in about one week. We'll see you at B'resheet. Thank you and shalom.
