Parasha Masa'ei

Parasha Masa’ei – Stages

B’midbar 33:1-36:13

This Torah portion brings us full circle from the beginning of B’midbar, as well as from the beginning of the Israelites’ journey through the desert. The portion begins with a recitation of each stage of their journey, where they camped along the way. This brings us from Egypt to the edge of the Promised Land in just a few short paragraphs. This is a good way to remind us of all that our people went through in their journey from bondage to land-owning nationhood. As each location is mentioned, we can remember back to the events that transpired in that location. It serves as an outline for our study of scripture and this important part of our history.

In smaller scale, we are reminded of the entire book of B’midbar. At the beginning of this book, in parasha B’midbar, Moshe is commanded to take a census of the people. The census was used to enumerate the army of Israel. These would be the men who would fight for the land when they crossed the river. This was the beginning of preparing the people for their entry into the covenant land and the responsibility they had in acquiring it. However, a little later in the book of B’midbar, we see that the perfect plan is not to be. In parasha Shlach L’kha, the people are on the brink of entering the Promised Land and taking possession of their inheritance. Unfortunately, our people were not ready for such a blessing. Their faith in YHVH to deliver the land to them – despite the many enemies they would face, including the giant Nephilim – was not strong enough to sustain them. They lost their courage to enter the land and chose instead to return to Egypt! That was the ultimate manifestation of a lack of faith in the Almighty. Rather than allowing the people to return, thus destroying YHVH’s nation and His reputation, YHVH forced the people to roam the desert for 38 more years until that generation died in the wilderness. YHVH would not allow that fallen generation to inherit His land, and He would not allow the land to be defiled by unfaithfulness. The price to enter the land changed from membership in the nation of Israel, to the blood price of the entire generation that left Egypt.

The sixth aliyah of this parasha begins the discussion of the cities of refuge, six cities that would be a safe haven for anyone who accidentally killed another. Anyone convicted of murder – based on the testimony of at least two witnesses – had to be put to death. No other punishment was available. In the case of an accidental killing, there had to be a way to avoid death at the hands of the victim’s family; at least until the trial. The accused could enter one of the six cities of refuge – three on each side of the Yarden – and were protected until they could be tried. If they were found guilty, they faced the normal punishment for murder. If they were found innocent, the victim’s family could not harm him as long as he stayed in the city. If he left the city, however, and the family avenged the death by killing him, they would not be guilty of murder. This amounted to a form of house arrest until the cohen ha’gadol (high priest) serving at the time of his trial died. Then he would be free to return to his home in peace. But why would someone who has been judged an innocent man be subject to punishment? If the high priest was new to his position, it could be many years before the man could return home. The answer ties us again to an earlier portion of the book of B’midbar.

The shedding of innocent blood, even by accident, defiles the land.  Once the land is defiled, only blood can make atonement. In the case of a murderer, it must be his own blood. In the case of the accidental killer, the death of the cohen ha’gadol will make atonement. Once the man has been atoned, he may return to his land without defiling it. The blood is no longer upon him. But what does this have to do with anything earlier in the book? When the first generation of Israel refused to enter the land, thus defiling themselves and their covenant with YHVH, they could not enter. Had they been allowed into the land, they would have defiled it. As YHVH says in this Torah portion, only blood can make atonement. Therefore, the people of Israel had to die to make atonement and allow the next generation to enter. YHVH’s rules often fit multiple circumstances, differing only by size and degree. A single person killing a fellow man can only get atonement through blood. A generation of people killing a covenant promise can only get atonement through blood. A planet of people guilty of all manner of violations of Torah, can only get atonement through blood.  What price will be required from the final generation when the time of judgment comes?

Hukkat - Regulation

Hukkat (Chukat) - Regulation

Throughout the Torah, there are instructions to be learned, teachings to take to heart, and rules and ordinances to observe and obey. Most of these instructions and regulations are understandable, albeit sometimes only after some study and prayer. However, once in a while, we see something that just doesn't make sense to us. One example from an earlier Torah portion is kosher foods. YHVH doesn't tell us why unclean animals are unclean, he simply states that they are so. In the 3500 years since the regulation was given, there have been many interpretations put forth as to why these rules exist. Some may even be correct. The point is, we don't know for sure from a reading of the text.

This week's parasha includes two items that lead to such speculation and varied interpretation. The first comes at the very beginning of the portion regarding the red heifer. Why does sprinkling someone with water mixed with the ashes of a burnt heifer make them clean? Why does mixing the ashes in the water make the person doing the mixing unclean? Why does the heifer have to be burned outside the camp as an unclean item, but the blood sprinkled toward the tent of meeting is clean? As I said before, there have been many different interpretations presented over the millennia. There may be some truth to some, none or all of these interpretations. We simply don't know.

This leads me to the focus of this teaching. Today we are going to focus on the third aliyah, or third reading, of this week's Torah portion, which is Chapter 20:7-13. The story actually begins in verse 2 with the people of Israel running out of water. As is the norm among our people, when facing hardship, we blamed Moshe for bringing us out to the desert to die. This has been the default response for any difficulty faced by Israel for nearly 40 years. Low on food? Moshe brought us out here to die. Low on water? Moshe brought us here to die. Hangnail? Stubbed toe? Splinters and blisters from setting up and tearing down our tents 40+ times? Moshe brought us out here to die. Do you see a pattern forming? But there is another pattern that we see. Moshe's response to the complaints of the people. In verse 6 we see the same thing that is repeated throughout the Torah. Moshe (and Aharon) fell on their faces before YHVH.

And now begins the third aliyah, and the confusion. YHVH provides a way to give water to His people, same as He did forty years earlier. He told Moshe to bring forth water from a rock. This was something Moshe could understand. After all, he had seen it before. However, this time there was a difference. The first time, he was told to strike the rock with his staff and it would produce water. For this latest incident, YHVH changed things. He once again told Moshe to take his staff, but then He told Moshe to speak to the rock. He tells Moshe to "tell the rock to produce its water." (CJB) What happens next is the source of thousands of years’ worth of discussion and debate. When Moshe gathered the people, he deviated from the instructions he had just received. Was it out of frustration? Was it anger? Was it lightheadedness from standing under the desert sun? A cursory reading of the text makes it appear that he was at the very least frustrated with these people, as evidenced by his use of the phrase "you rebels." Hardly a complimentary description of the nation he has led all these years. It says in verse 10 in the Complete Jewish Bible: "Listen here, you rebels! Are we supposed to bring you water from this rock?" And then it happens. Moshe does not speak to the rock as he was commanded. He instead strikes the rock with his staff... twice. What happens next? We would expect that violating YHVH's plan would cause the rock to stay dry and the people to remain thirsty, correct? Wrong. It was YHVH's plan for His people to get water from that rock. Therefore, something as small as Moshe's temper tantrum (?) would ot be enough to circumvent His will. As we have seen many times before and after, when YHVH intends something to happen, it will happen. He just may have to circumvent our will to make it so.

After bringing water to the people, Moshe finds out the extent of his transgression. YHVH tells him that he will no longer be allowed to bring the people into the Promised Land. He would get them to the border but would not be allowed to cross over the river with them. What a harsh punishment. There could hardly be a stronger earthly punishment for such as Moshe. The culmination of his life's work has just been placed out of reach. Just like the rest of the first generation who wouldn't reach the Promised Land, neither would their first leader.

So what exactly was Moshe's sin? This has been the big debate. One school of thought says he sinned by striking the rock instead of speaking to it, in direct defiance of a command from YHVH. Another says that the problem was that he acted out of anger, and not out of faith in YHVH. Still another makes the argument that he stole glory from YHVH by stating that he and Aharon would bring water from the rock. Personally, I think it is more complicated than any one answer. I believe there was some of each of these and possible more involved in his transgression.

Clearly, striking the rock when he was told to speak to it was a direct violation of YHVH's command. Even if it wasn't one of the 613 commandments in the Torah, it was still a directive that came from YHVH Himself. Moshe didn't do what he was told, and therefore sinned. But that, I believe would not be enough to cost him the Promised Land. After all, YHVH had forgiven Israel and their ancestors of much worse in the past. Could his anger and frustration have kept him from the land? Again, others had shown anger and been forgiven. And if anyone had reason to be frustrated, it had to be Moshe after leading this motley crew for 40 years. I think he could have been forgiven for this as well. But, he compounded all his errors by taking credit for YHVH's work. YHVH does not share glory. This is leading us to the strongest transgression of all. Moshe showed a lack of faith in YHVH. This caused YHVH Himself to call Moshe out for not trusting Him. Moshe allowed his frustration and anger to turn his focus from YHVH and onto his own troubles. This lack of focus caused him to strike the rock, falling back on his own prior understanding, instead of speaking to it as he was told.

Rabbi Lord Sacks presents an interesting interpretation of the event. He says that the first generation that had been slaves were used to lessons coming by being struck with a staff. That was the way slaves were taught. It was a technique they could understand. The second generation, however, were a free people. They needed to be taught by a leader speaking. This fits with the new instruction that Moshe was given. By striking the rock, he was treating the new generation as a group of Egyptian slaves, rather than the free Israelites. Therefore Israel needed a new leader that would be able to lead a free people as they entered the land.

I think there is probably some truth to each of the possibilities, but as with so many things about YHVH and his grand design, we may have to wait until Yeshua can explain it to us.

B'ha'alotkha - When You Set Up

B'Midbar (Numbers) 8:1-12:16

This week's Torah portion is a big one. There is so much information that I could easily fill several pages of teachings. I'll try to keep it briefer than that, however. I'm going to discuss a few points from the portion and then try to show how some of them relate together in ways that you may not have seen before. 

Right after discussing the proper setup of the menorah, the Torah portion talks about the L'vi'im, the Levites. We are told how they are to be purified and presented to YHVH as a wave offering. The people must also make atonement for the L'vi'im before they can begin to serve in the tabernacle. But you can read about that yourselves in the Torah. I'm going to move on to something else that is said about them. The L'vi'im were not supposed to be priests or work in the tabernacle any more than any other tribe. The original plan was for the firstborn of all tribes to take on that duty. It was their  birthright. However, as we all know, they gave up that birthright at Mt. Sinai when they convinced Aharon to make the golden calf. All the tribes, except one, participated in that event. Only one tribe, Levi, stood up on the side of YHVH against their own brethren. For that, they were given the honor of serving Him in the tabernacle. The other tribes all questioned YHVH. After Moshe was called to the top of the mountain and stayed for so long, they began to doubt that YHVH had protected him and would send him back to them. In this case, YHVH's plan - the firstborn being a priesthood - was subverted by man. And yet, YHVH continued his plan with someone else in their place. It is important to remember that, no matter what, YHVH's will is going to be done.

Next, we are reminded of the rules for observing Pesach (Passover). The people observed the festival as required, but there were some who were not able to participate as they were unclean from being around a dead body. These people also questioned YHVH, but with a different spirit than those who questioned at Mt. Sinai. This time, they wanted to know how they could follow YHVH's commandments completely without breaking another commandment. They were told to observe Pesach, but also told they could not participate if they were unclean. It's interesting to see that in this case, YHVH's plan (Pesach observance) was subverted by YHVH (rules for the unclean). YHVH honored their questioning by allowing a second Pesach one month later. His will was achieved by making provision for all of His commandments to be observed.

As you can see, there are different ways to question YHVH. It is okay to question Him, if it is done in the right way and for the right reason. It is acceptable to ask how you can serve Him better or more fully, as the unclean did about Pesach. It is not acceptable to question His ability or His plan. And remember, arrogance before YHVH is NEVER acceptable. Do not ever try to do His job for Him as the people did when they built the golden calf.

If I were to ask how many of YHVH's festivals could be found in this Torah portion, most people would answer "one". It's very clear with what we just read about Pesach. I would suggest that there are actually two. I'll explain in a moment.

YHVH commanded the people to make two silver trumpets. They would be used to call the people together or to war. If one trumpet was blown, only the leaders were to gather. If both, then all the people are being called. Why two trumpets? Doesn't Torah require two witnesses? It is acceptable for one witness to bring something to the leadership, just as one trumpet will call the leaders together. However, it takes two witnesses before it can be brought to the people for action. Therefore, it takes two trumpets to call all the people together for action. See how everything YHVH does leads us to seeing and remembering other things He has done? If you remember the two witness rule, you can remember when to use one or two trumpets.

Now, what about that second festival? How about Yom Teruah, the feast of trumpets? I know, you're thinking "That's too easy. Just mentioning trumpets doesn't automatically make it about Yom Teruah." I agree there needs to be more. I'm not just talking about any Yom Teruah. I'm talking about the Yom Teruah when the final trumpet is sounded. It says that there will be A trumpet sounded, not two, when Yeshua returns. "But calling the people together requires two trumpets", you say. Remember though who is called with one trumpet. Those who lead. When He returns, is He going to gather all people to Him, or just certain ones? Were we not called to lead people to Him? So who is the trumpet calling?

The Torah portion then moves on to discuss when and how the people moved through the desert on their journey. It is important to note that they were not to go anywhere unless YHVH was leading them. Wouldn't our lives be better today if we followed that same rule? How many times do we take action because it seems right to us, but we didn't check to see if YHVH was leading it? If you are like me, that usually leads to disaster. At best, it leads to less than optimal results. We need to make sure we're keeping our eyes on Him and going where He wants, WHEN he wants.

The people didn't just wander through the desert as a giant mob. They were commanded to move in a particular marching order. They marched the same way that they camped, by tribe, in order. The tribes that camped in front of the tabernacle (to the east) set out first. These moved under the banner of the tribe of Y'hudah. Next came two clans of L'vi'im, Gershon and M'rari. Gershon brought the walls and coverings, etc. of the tabernacle, while M'rari carried the framework. They had to arrive at the next camp early enough to get the tabernacle rebuilt before the furniture and implements arrived. Then came the tribes on the south side of the tabernacle under the banner of Re'uven. They were followed by the L'vi'im of K'hat. These carried the furniture from the tabernacle, including the menorah, the altar of incense, and other implements. Then came the tribes who camped behind the tabernacle to the west under the banner of Ephrayim, and finally the tribes from the north under the banner of Dan.

There are a couple of things we can learn from this arrangement. The largest group of tribes camped in front of the tabernacle and led the march while the smallest group camped behind the tabernacle. Why is that? Because where He is leading you is more important than what is behind you. Your greatest effort must always be focused on what is ahead. But, you must still guard against the things you have left behind you. Just like the Israelite's had to guard against attack from the rear, you must not let yourself be destroyed by things you thought you left behind.

Speaking of things we thought we left behind; remember the mixed multitude that came out of Egypt? We've been taught that they all became a nation at Mt. Sinai. Those who were not natural-born Israelites were grafted in and became part of the nation, like Caleb who became a leader of the tribe of Y'hudah. However, we see in this portion that there were still some who had not joined the nation. They are still referred to as a mixed crowd in B'Midbar 11:4. It is this group that began the grumbling that got the Israelites demanding meat. The Israelites allowed the outsiders to corrupt their thinking and brought destruction into their camp.

When the people began to complain (again), Moshe questioned YHVH. Remember what I said about questions being okay if done correctly? Well, we know that Moshe was the humblest of men, so it was with that spirit that he brought his concerns to YHVH. This spirit is also seen in the B'rit Chadasha (New Testament) when Yeshua was in the garden. As He is quoted in Matthew 26:39 "If possible, let this cup pass from me." Even our Messiah had reason to question what was happening at times. But, as we see from his next statement, "Yet - not what I want, but what you want!", we can see that he still kept his proper reverence for YHVH. Just as Moshe did. He was human and had doubts of his own abilities, but he didn't doubt YHVH. YHVH answered Moshe's concerns by pouring out His Spirit on 70 elders to assist Moshe. When they received the Spirit, they began to prophecy. It also says that two of the men stayed in the camp and prophesied there for the people to hear. Does this event sound similar to something that happened in the book of Acts? Say, around the time of Shavuot (Pentecost)?

The Hebrew word for spirit is ru'ach. This is what YHVH poured out on the elders. The word also means wind. Which is what YHVH used to bring the quail from across the sea. It says YHVH sent a ru'ach to get them. He caused the quail to fall all around the camp, but outside the camp. The word translated as fall here also means abandoned or forsaken. So YHVH abandoned the quail outside the camp. Just as he abandoned those who chose to remain outside the camp and not join the nation of Israel. The people had to choose to leave the camp, where YHVH provided manna, to go get the quail. They turned away from His blessing and received what became a curse. YHVH sent a plague among them while they ate the quail. So, will we choose to be inside or outside His camp? Will we accept his blessing - the manna, or his curse - the quail?

It's interesting to note that YHVH sent quail at the beginning of their journey and it was accepted as a blessing. It was when they demanded it with a wrong heart that it became a curse. When the people were just starting their journey, any gift from YHVH was amazing. The people were humble slaves who feared YHVH. After following Him for two years in the desert, they became arrogant. They no longer accepted his blessing of manna as a gift and began to make demands of Him.

When we start our walk with YHVH, especially as we return to his Torah, everything we see Him do is amazing. As we get more used to Him, the newness wears off. We begin to get arrogant. Remember what it was like being new to studying his Word and his ways?

• Look at all these things He's showing us in Torah.
• Look at that beautiful Torah scroll.
• Dancing before the Lord is so incredible.
• Praise YHVH!

As we get older, things begin to change.

• I've studied Torah for years, I know what it says.
• Look! We have a beautiful Torah scroll.
• That's not the right way to dance, we do it THIS way!
• I don't sing in front of people, I praise Him my own way.

Am I saying that praising YHVH by ourselves is wrong? Absolutely not. Am I saying praising Him our own way because we are too good to do it in front of other people is wrong? You bet your boots! Remember, it's all about the spirit and attitude that is at the root of our worship, our praise, and our study. Keep it about Him and keep a humble heart. Then we will always see His blessings and not force Him to make them a curse for us.