Parasha Va'era

Va'era - I appeared

Sh'mot 6:2-9:35

As we all know, last week's Torah portion, Sh'mot, taught us about Yeshua. This week, with Va'era, we will continue to learn about Yeshua, while next week's portion, Bo, will mix things up and teach us about... Yeshua. Now some of you are thinking "But these Torah portions teach about Moshe, not Yeshua. What are you talking about? Can you not read? Have you been studying so much you can't tell the difference between Charlton Heston and Jim Caviezel?" That's OK. I understand your confusion and I'll try to set things straight.

Moshe was a type and shadow of Messiah. As a promised deliverer of Israel, he set the stage for the redemption plan of YHVH. Anyone who has heard me teach before knows that I frequently refer to YHVH's use of cycles. YHVH sets a pattern and then uses that same pattern repeatedly to accomplish His goals. The patterns do not change, they are simply expanded as needed to fit the situation. This is certainly true of Moshe and Yeshua. Let's compare the two.

• The King (Pharaoh) ordered the death of all male children
• Both escape death by going to Egypt
• Moshe into the House of Egypt (Pharaoh's own household and government)
• Yeshua from the land of Israel to Egypt
• Both returned in time as a deliverer
• Each spent time in the desert preparing for his role
• Moshe spent 40 years in Midian
• Yeshua spent 40 days in the desert
• Both were rejected by Israelite leaders, despite proof from YHVH of their identity
• Both brought deliverance through the sacrifice of the first-born
• Moshe through the sacrifice of the first-born sons of Egypt
• Yeshua through the sacrifice of himself, YHVH's first-born

These are just some high points to show the connection between these two important men. I could expand on this topic more, but we would be here all day (and night, and tomorrow, and most of next week.) I encourage you to study further into this connection to get a deeper understanding of how Moshe foretold the coming of Messiah and how Messiah duplicated the pattern set forth through Moshe.

Today, I would like to discuss another repeat of the pattern set forth in these Torah portions, the Greater Exodus still to come. As this Greater Exodus could very well involve some of us living today, it is important the we understand it. Just as YHVH gave Moshe a warning of what was to come in his day, we need to look for the warning signs of what is to come again.

There are parallels between the time of Moshe and the times in which we now live. In Va'era, YHVH tells Moshe that He "... did not make myself known to them by my name, YHVH." (Sh'mot 6:3) Anyone who has spent much time around the Messianic movement, or Hebrew Roots, or whatever name is en vogue this week, has seen someone arguing over the name of YHVH. Pronunciation, usage, etiquette. We get so hung up on the linguistics that we forget to look for an understanding of what He said. To know someone's name, in this context, refers to knowing the full meaning of the one who owns the name. Avraham, Yitzchak and Ya'akov did not yet know the full extent of YHVH's power and might. They knew only what had been revealed to them in their time as needed to fulfill their part of His plan. In fact, they had not even seen the fulfillment of His promise to them to provide the land to them and their descendants forever. All three died without taking possession of the land.

Today, we are seeing a repeat of this. We are beginning to see YHVH's name being brought back into usage among people who have never done so before. Those of us who have been Messianic for a while are used to hearing His name used, but among the Christian church, such usage has been almost nonexistent. However, if you listen to Christian music today, you will hear His name proclaimed proudly in more songs than ever. It's not just Paul Wilbur and Mason Clover using His name in a song title anymore. However, just because they are using His name, doesn't mean that they have come into a full understanding of the meaning of that name. I think this is one of the biggest detriments of discarding the Torah as mainstream Christianity has done for so long. We were so concerned with removing His wrath and judgment (the Old Testament God) that we missed his power and might. We cannot understand YHVH if we selectively choose which parts of Him we will accept and study. He is wrath and judgment, mercy and grace, wisdom, compassion, and righteousness. He is love. He is unending, all powerful, and all knowing. These are not just words to describe Him, these are attributes that only begin to define Him in ways our finite minds can start to comprehend. This is what it means to know His name. I've been studying Torah for over 15 years and I have just begun to scratch the surface of His name. His name is His reputation. When a name is used, the hearer focuses on the reputation of the one who bears that name. That is what Moshe was to proclaim to Israel and what YHVH was building through His actions in Egypt. That is what it meant for all the nations to see and know that "I am YHVH." We are called to make His name known today. By doing so, we are to be a part of restoring His reputation as the true Elohim of Israel. He cannot be known as the Old Testament God of wrath, the God of the Jews, the New Testament God of Mercy and Grace, or the Christian God. He is all of the above and so much more. It is our responsibility to continue studying, learning, and TEACHING His name, His reputation, to all the world.

YHVH states four promises to Moshe in this Torah portion.

1. I will free you...
2. I will rescue you...
3. I will redeem you...
4. I will take you as my people...
1. I will be your God

This is the same pattern (there's that word again) that YHVH will use at the end times to bring His people back together and into His Kingdom. Read those four promises again and think about what you know of His plan for His people in the latter days. Read the prophecies of Ezekiel, Daniel, Jeremiah, and Revelation. You will see these same promises restated in various ways through the descriptions of the actions He will take.

1. I will free you...
1. from bondage
2. from sin
2. I will rescue you...
1. from Egypt
2. from the world
3. I will redeem you...
1. bought at a price (the first-born of Egypt)
2. bought at a price (the first-born of YHVH)
4. I will take you as my people...
1. the mixed multitude will become the Children of Israel
2. the House of Judah and the House of Ephraim shall become one stick in His hand
5. I will be your God
1. One Elohim over One people in One land

That is just the start of what is available to learn in this week's Torah portion. I have only discussed the first seven verses of this portion. Imagine how much more you will learn as you study the entire Torah portion. Keep reading and studying and leave comments below on other things you have learned this week. Next year, we'll concentrate on a different set of verses in this portion and expand some more on His reputation.

He is YHVH!

Bo (Go?)

Bo (Go?)

Sh'mot 10:1-13:16

This Torah portion is named for the command that Yahweh gives to Moshe to "go" in to Pharaoh and warn him of the next plague. However, as we can see just two verses later, this word also (and probably more correctly) means "come". If we change translations in verse one, does it change the meaning of what Yahweh is telling Moshe? Of course it does! Why else would I ask the question? Let's take a look at the connotations of the different translations.

If Yahweh is saying go in to Pharaoh, we get a picture of Moshe being sent away from Yahweh into the presence of Pharaoh. This is the equivalent of me telling my kids "Go to your room" or "Go outside and play". It's clear that I'm not going outside or to their rooms with them. They are departing from my presence. Does this sound like the way Yahweh operates? I don't think so. That would be a pretty significant violation of His promise to always be with His chosen people. It doesn't seem right that He would say "I will never leave you nor forsake you, now go away."

If Yahweh is saying come in to Pharaoh, we can visualize Yahweh leading Moshe into Pharaoh's throne room. If I say "Come to the synagogue", it is implied that we will be together. Therefore, we can translate this as Yahweh saying "Come with Me to Pharaoh". I think this is a better fit with what I know about Yahweh (granted that's not as much as I would like). So, "bo" along with me as we delve deeper into this week's parasha.

As we begin this portion, Moshe and Aharon have come to give Pharaoh another warning. Locusts! Aharon warns Pharaoh that the locusts will cover the entire land, worse than has ever been seen before. We immediately see a small, but very significant, change in the dynamics of Egyptian life. Before Pharaoh has a chance to respond, his servants begin to argue with him. Imagine, servants speaking apparently rather boldly to their "god-king". What would cause them to do the unthinkable? Remember the preceding plague? That's right, hail, the first plague to kill people. Which people would have been killed by the hail? I would suggest that few regular Egyptians were out working in the fields with livestock. It would have been the servants that had to face the danger. Who had to die. These servants who had placed their trust in Pharaoh to protect them. And now, Pharaoh is still arguing with Moshe and Aharon instead of ending the plagues. How important were the lives of servants to their king? The evidence was not favorable for Pharaoh.

These servants were witnesses to opposing attitudes from two different deities. One, their Pharaoh, was seemingly indifferent to the suffering of lowly servants. He was only strongly vocal when the plagues inconvenienced Pharaoh. The other, Yahweh, who was willing to destroy an entire nation to free and protect a bunch of slaves. The lowest of the low, the most despised in all the land. These were the people important enough to Yahweh to make His presence felt with extreme prejudice. As we read through the accounts of the plagues, we see Yahweh systematically attacking various aspects of Egyptian society. He attacks them economically, psychologically, and theologically. Now he continues the trend and attacks their faith and trust in their king. I wonder how many of the mixed multitude that left Egypt were servants.

To Pharaoh's credit, he actually listens to his servants and offers to let the Israelites go and worship Yahweh. Until he hears who is going. His reaction to the news that ALL the Israelites are leaving? "Ain't happening! Yahweh will have to be with you to get all of you out of here." Who knew that Pharaoh was a prophet? Albeit not a very enlightened one, apparently. He didn't bother to listen to his own statements. With his refusal to let them go, the plagues must go on. Here "bo" the locusts. A strong east wind brings locusts that cover the entire land, destroying all plants and trees in Egypt. We now see an amazing change in Pharaoh. He summons Moshe and admits to sinning against both Yahweh and Moshe. He actually asks for forgiveness and asks Moshe to intercede with Yahweh to remove the locusts. Humility from Pharaoh! Who'd a thunk it? Yahweh responds and removes the locusts with a strong west wind. There "bo" the locusts. But He hardens Pharaoh's heart again. His plan is not yet complete.

The penultimate plague is another no-warning plague. At Yahweh's command, Moshe lifts his staff and darkness descends on the land. There is no light anywhere in Egypt, except Goshen. The Israelites have light in all their homes. I will leave you this week to ponder the significance of the Israelites being the only source of light in a darkened world. Is there a chance for His people to be a light in a darkened world again? Must we wait, or are we expected to be that light now?

Parasha Nitzavim (and Vayalekh?)

EDIT (9/19/14): I was informed that, despite it being a leap year, Nitzavim is still paired with Vayalekh this year. In light of that, there are no changes to this teaching and you are on your own to study Vayalekh. Have fun. :)

Nitzavim (Standing)

D'varim 29:9-30:20

This is a short Torah portion this week. Normally it is combined with the next portion, Vayalekh, but since this is a leap year, we get it by itself. This is the shortest Torah portion of the year at only 40 verses. While this is a quick read, it should not be assumed that there is little we can learn. As usual, YHVH has given us much to think about at various levels in this short portion.

This parasha continues the final teaching of Moshe before Israel enters the Promised Land. He begins this section by telling us who he was addressing. He says that everyone there is "standing today before YHVH your Elohim". He this lists all who are there from the leaders of Israel down to the foreigner staying in the camp, the man who cuts your wood, and the one who draws the water. He tells the people that they are there to enter covenant with YHVH. But wait! Didn't Israel enter into covenant with YHVH back at Mt. Sinai 40 years ago? Yes and no. The generation who came out of Egypt entered into covenant with YHVH, but they broke the covenant and died in the wilderness. Moshe is now speaking to the second generation who have not made that official declaration of acceptance and commitment.

However, Moshe explains in the next paragraph that he is not speaking only to those who were standing before him. He explains that this covenant is "with him who stands today before YHVH our Elohim, as well as with him who is not here with us today." All of Israel was standing there at the time? To whom else was he speaking? To all future generations of Israel, both natural-born and those grafted into the commonwealth. Some people say that Torah doesn't apply today. Moshe puts the lie to that statement right here.

Moshe then tells them (us) what would happen when the people turned away from Torah. First, the would think that they were okay. "I'll still do what I want and be counted among the righteous." Unfortunately for those who think this way, he tells us that YHVH will not forgive that attitude. All the curses spoken of in the last parasha will be put upon that person and his name blotted out from under heaven. This paragraph is written in singular form, speaking of the sins of an individual. The next paragraph changes to plural form, speaking of the entire nation of Israel.

Torah and it's blessings and curses apply to the individual and to the nation. As Israelites, we are expected to follow Torah and be accountable for our actions. As Israel, we are expected to follow Torah and be accountable for each other's actions. We must police ourselves so YHVH doesn't have to get involved. This is very similar to the way the motion picture industry was designed. At first there were no regulations; no censors, no ratings, etc. The movie makers went beyond what was acceptable and refused to police themselves. The Motion Picture Association of America was formed to take care of these issues. The community began to police itself to avoid government intervention. Those who would not govern themselves individually no had another safeguard in place. The safeguard can still be bypassed; unrated movies and independent releases bypass the MPAA. By doing so, however, the movie makers lose all benefits of membership in the MPAA; promotion, support, etc. How does this apply to us as believers?

If we don't follow Torah properly as individuals, the community is expected to intervene. We are to tell individuals the standards and work with them to stay within those standards. We can still bypass those safeguards by leaving the community, but in so doing, we lose the benefits of membership; blessings, instruction, and a relationship with YHVH. By choosing to stay within the community, a part of the nation of Israel, we are required to adhere to the community standards as set forth by Moshe from YHVH.

Just as there are some who say we don't have to keep Torah (an argument destroyed by Moshe as seen above), there are others who say we can't keep the Torah. It is too difficult. Well, that argument is handled by Moshe as well. In verse 29:28 Moshe tells us that the hidden things belong to YHVH. Some things are not for us to know or understand. We don't need to worry about those things; YHVH will take care of those. But all things that have been revealed belong to us. Therefore Torah belongs to us. We CAN, and indeed must, keep all of it. But what about our human fallacies? We all know that we make mistakes and fail to keep Torah correctly at all times. Doesn't that fit with the argument that we can't keep Torah? Only if you forget about t'shuvah (repentance). YHVH made a way for us to keep Torah even when we are too human to keep Torah. If we make a mistake, we can repent and turn back to the right path. Through Yeshua, we are restored and can retain our righteousness.

There is more in this short Torah portion, but I must leave something for you to study for yourselves. We have already heard from Moshe about the future misdeeds of our people. He knew that we would violate Torah and reap the curses and lose the land we were promised. This section of Torah can get a little depressing because of his comments and prophecies. However, reading the last half of this portion will keep your spirits up and give reason to rejoice. There is a day coming when... well, read it for yourself. I don't want to spoil the ending.

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?

Vayak'hel - He Assembled

Sh'mot (Exodus) 35:1-38:20

This Torah portion can be difficult to teach, simply because it is very short and spends most of its time restating what we already read in Parasha T'rumah three weeks ago. In normal years this portion is read along with the next portion, Pekudei. Since this is a leap year, we read them separately. So let's see what YHVH has for us in this Torah portion.

The portion tells us again about the voluntary offerings brought to build the tabernacle, all the implements to be used in the tabernacle, and the garments for the priests to serve. It says that the people brought gold, silver, and bronze; fine linen; blue, purple, and scarlet yarn; fine gems and stones, and acacia wood. Do you know where acacia trees grow? They are common in Australia, Africa, and the desert areas of the Near and Middle East. Where were the Israelites when they built the tabernacle? That's right, the desert of the Middle East. Do you think it is a coincidence that anyone who did not have the fine materials, precious metals, or gems could still provide some of the needed materials? All they had to do was give of their time to go out into the desert around them and gather wood. It's YHVH's way of making sure that anyone who was willing would be able to honor Him.

Speaking of willing, the Torah portion repeatedly states that only those who gave willingly were to bring an offering. In the Complete Jewish Bible it says "everyone whose heart stirred him and everyone whose spirit made him willing." We never find out if all of Israel gave, or just some of them. The implication is that some chose not to give, since it keeps mentioning only those who were willing. Interestingly enough, there was no mention of punishment for anyone who chose not to bring an offering. It was truly a voluntary offering. It didn't even require that people brought "things". It stated that those women with skill in spinning brought the yarn and linen. Some women who didn't have yarn, came and gave of their time and energy to spin the goat's hair.

Everyone who gave for the building of the tabernacle, regardless of their gift, knew what it was for and how it would be used. Too many people today give without understanding why. The don't know two important things:
Where is the money going?
What is its purpose?
Unfortunately in many churches and synagogues, the leadership hasn't bothered to answer these questions, either. They often just continue to collect offerings because it's better to have more rather than less. They don't have a plan for how that money will be used for the advancement of YHVH's Kingdom or the betterment of His people. When was the last time you heard a church say "Stop bringing your offerings, it's too much"? And yet that is exactly what B'tzal'el told Moshe to tell the people. They brought too much for the project at hand.

Speaking of B'tzal'el, we learn more about him and his assistant Oholi'av and their roles in building the tabernacle. Wasn't it good luck that B'tzal'el was born with all the knowledge necessary for building the tabernacle? Metal work, sewing, spinning, weaving, setting gemstones, woodworking. He knew it all from birth and was just standing by waiting to be called upon to help, right? No? Well then he must have learned all those skills when he was a slave in Egypt. He obviously apprenticed with all the best teachers to learn metal working, sewing, spinning, weaving, setting gemstones, and woodworking. No? Well then how could he possibly have known all the things necessary for the building of the tabernacle? If we accept a common teaching of modern Christianity that the Holy Spirit is a New Testament thing - as we all know, it came about in Acts 10, right? - then the patently ridiculous options I listed would have to be the only possibilities. However, as readers and students of Torah, we know that the Spirit of God came upon B'tzal'el and gave him the wisdom, understanding, and knowledge of every kind of artisanry. B'tzal'el and his Oholi'av were both given the ability to teach others. Throw in some prophecy and speaking in tongues and they could have had an entire Pentecostal revival right there in the desert!

Clearly, the Holy Spirit is not something new in the New Testament, the B'rit Chadasha. However, we can see a difference in how the Spirit was given and manifested before and after the coming of Messiah Yeshua. In the Tanakh, we see that the Spirit was given to individuals as needed to complete a specific task. B'tzal'el for example. In the B'rit Chadasha, we see the Spirit poured out upon large groups and offered to all believers for all needs. The 120 men of Acts 10. Just as the Tanakh tells the story of a small nation chosen to be YHVH's people, and the B'rit Chadasha shows how all people can choose to be a part of that nation through Messiah Yeshua.

The last thing I want to discuss about this Torah portion is the composition of much of the furniture in the tabernacle and how that relates to the living Tabernacle that YHVH says will be built for His eternal reign. As we see in this portion, the ark, the altar of incense, the table for the showbread, and even the walls themselves were made from acacia wood and covered in fine gold. Why this arrangement? Why not just use wood as most furniture and walls were, or just gold if it had to be so pure?

Acacia wood is very strong, but it is not refined and pure like gold. Gold is pure and very beautiful. However, in its purest form, it is very soft and malleable. By combining the two, they create a strong, beautiful item that is pure enough to serve in YHVH's house. As the building blocks of YHVH's living tabernacle, we must be the same. We cannot just have the strength of the acacia wood. Strength without purity is selfish and worldly. It will break under pressure and show all the scratches and gouges gained through time and exposure. We cannot be pure like the fine gold without support. Purity alone is too weak to stand. It will bend under pressure and can be easily re-formed into a new shape. When we have strength and purity, then - and only then - will we be ready to serve in YHVH's kingdom.

Vayetze (He Went Out ) - Part 1

This week's Torah portion is Vayetze, from Beresheet (Genesis) 28:10-32:3. In this portion, we learn about the twenty years of Ya'akov's life spent in Haran with his uncle Lavan. We see him leave the land of Kena'an, witness the dream of "Jacob's ladder", and read of his vow to YHVH. The portion continues with his marriages to the daughters of Lavan, the births of most of his children, his amassing of great wealth, and final flight from Haran back to Kena'an. This is an action-packed epic Torah portion. I won't discuss everything that happens, but we'll hit quite a bit. Let's get started.

Ya'akov stops to sleep on his way out of the land at a place that he later names Beit-El (house of God). It is here that he dreams of a ladder to Heaven with angels ascending and descending. The sages say that this was a changing of the guard in the angelic realm. The angels that were assigned to watch over Ya'akov in the land of Kena'an could not follow him out of the land. They ascended to Heaven and a new set descended to begin watching over Ya'akov outside the land. We see when Ya'akov returns to Kena'an at the end of the portion, that he once again sees angels. This is said to be the guard changing again, back to the original set.

Ya'akov fled Kena'an to get away from the wrath of his family. His brother Esau had sworn to kill him as punishment for Ya'akov's deceptions. It seems ironic that the man who is fleeing family because of mistreating them, attempts to gain safety by running to his family in another land. What he doesn't consider, is that Lavan puts his family first above all things; including his sister's family visiting from Kena'an.

Lavan does everything he does for the sake of his family. He deceives Ya'akov into marrying Leah so that his first-born daughter is not humiliated. He makes Ya'akov work an additional seven years so that he cannot leave and take his daughters away from him. He then convinces him to stay longer and care for Lavan's sheep. He gives him a job so he will stay close with Lavan's daughters and grandchildren. He knows that Ya'akov came with nothing and has a brother who wants him dead. If Ya'akov leaves and returns to Kena'an, can he support Lavan's daughters? Can he even keep himself, his wives, and his children alive?

Now let's look at the family that Ya'akov finds in Haran. He is welcomed into the house of his uncle Lavan where he expects to be treated as family. Instead, he gets treated as a stranger in the land. Ya'akov makes a deal with Lavan to work for him seven years in exchange for the right to marry Rachel, Lavan's younger daughter. Lavan agrees to the deal and puts Ya'akov to work. Ya'akov barely notices the passage of the seven years. As it says in the Scriptures, it seemed like only a few days. This is evidence that Ya'akov accepted the work as being enjoyable. As they say, time flies when you're having fun. He did not begrudge the work or consider it tedious waiting for the day he could marry Rachel. Very soon the special day arrived. It says that Lavan gathered all the men of the community for a banquet. He then, when it was pitch dark, brought his older daughter Leah to Ya'akov instead of bringing Rachel. Ya'akov didn't notice until morning. By then, it was too late. Haran had become the Las Vegas of the Bible.

At this point, you would expect Ya'akov to demand a divorce or to file a grievance with the city council, the sheriff's department, the homeowners association. Everyone who would listen to his complaint. Well, he did file with everyone who would listen. He realized, probably for the first time, that he was truly a stranger in this land. Lavan made that clear with the statement "In our place, that isn't how it's done..." Despite being family, he had been born in Kena'an to a man born in Kena'an, to a man who chose to leave Haran and settle in Kena'an. Ya'akov was not of Haran in the eyes of those present. He also remembered that all the men of the community had come to the wedding and seen him take Leah to the tent with him. He had no choice but to agree to Lavan's new deal of working another seven years for Rachel. But this time, Lavan sweetened the deal by allowing him to marry Rachel at the beginning of the seven years instead of the end. How generous.

To be continued...

Lekh L'kha

B'resheet (Genesis) 12:1-17:27

The title of this Torah portion is commonly translated as "Get Yourself Out" or "Go Forth". However, there is another translation or interpretation that gives an interesting perspective on the information in this portion. The Chassidic interpretation is "Go to you". I know what you're thinking. What is "go to you" supposed to mean? How does that make any sense? I'm glad you asked. Keep reading and I'll try to explain it with only a few short (or long) minor (or major) rabbi trails and random discussions.

Avram is being called to go to a place that is the essence of himself. The land he is leaving, Haran, is the land of his father, Terach. It is Avram's old nature. It is a land that has importance because it is the place of his family. His destination, Kena'an, is the land of Avram's new nature. It is important because Avram goes there. Prior to Avram's arrival, the land of Kena'an has no significance or special importance to mankind. It is simply another place like so many others. However, to YHVH, it is already a chosen place. He just hasn't revealed it yet. It is an example of YHVH's progressive revelation. I love progressive revelation. It always keeps you wondering what's coming next!

Avram has been called the first Jew. However, we know that is not technically accurate. After all, to be a Jew, Avram would have to be a descendant of his own great-grandson Judah. Unless Avram was somehow related to Dr. Who, I don't think that could happen. So the correct statement is that Avram was the first Hebrew. So what does Hebrew mean, exactly? Hebrew comes from the Aramaic word ibri, from the root word abar meaning "to cross over" or "to pass over". This is also related to the word eber meaning "one who traverses". So we can see that Hebrew means crossed over or passed over. Now that we've cleared that up, we get a few more questions.

What did Avram cross over? Avram made multiple crossings, both physically and spiritually. First, he crossed the Euphrates river to enter Kena'an. However, after doing so, he left again. Therefore, he had to cross over again coming from Egypt back into Kena'an. That's two physical crossings. Spiritually, Avram made an even more important crossing. Avram's father Terach made idols for a living. As such, Avram grew up being taught polytheism and idol worship. Whether he actually worshiped multiple gods or not is not mentioned in scripture. What is known is that at some point, Avram made the decision to worship and follow YHVH. This was a huge change from the culture of his family. This is also a strong example of the mercy of YHVH. He could have left Avram (and all his descendants) to suffer condemnation for idol worship. Instead, He chose to be merciful and deliver Avram to the Truth of Himself.

Why was Avram called to leave his land, his city (the place of his kin), and his father's house? Isn't that backwards of the way he would have to leave? You have to leave your home, then your city, and then your country. You can't do it the other way around. So why did YHVH state it the way He did? Since everything YHVH does has a reason, there must be some meaning we can get from this order. According to the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, this order is indicative of a spiritual, emotional, and intellectual meaning. I'll discuss each item in the order below.

Land - Represents natural desires and base instincts. The Hebrew word for land, eretz, is related to the word ratzon which means will and desire.

City - Represents the influence of society and family - This is learned behavior.

Father's house - Represents intellect. Chassidic teaching says that intellect is the father within the man. Intellect has authority over feelings and behavior.

Using the explanations above we see that Avram was told to leave his natural desires and base instincts, his sinful nature. He is told to leave the learned behavior of his kin, idol worship and false gods. Finally, he is told to leave his intellectual knowledge (what he thinks he knows) behind.

Avram is told to go to a new place that would be given to him by YHVH. He was called to be a new man in a new place. That is what is meant by "go to you". He was literally going to himself, the new Avram. He would later even be given a new name.

We see this same concept in the B'rit Chadashah. We are called to be "born again". We are to leave our old man (our old nature) and cross over to become a new creation. We must leave behind our base instincts and sinful nature. We must leave behind our learned behavior from society. We must know the difference between right and wrong, moral and immoral. Just because something is called "normal" does not mean that it is right. The last step is most often the hardest and most people never make it. The last step is what makes us true Hebrews. We must leave behind our intellectual knowledge of Christianity or Judaism if it doesn't match YHVH's Word. Like Avram, we must accept His promise and covenant.

Like Avram, our journey after crossing over is not always easy. Avram went through troubles. When he first arrived in Kena'an, he found a famine. Avram was not yet ready for his inheritance, so the land was not ready to be inherited. He had to go to Egypt. While there, (as a result of his own deception),his wife was taken from him and given to Pharoah. YHVH, in order to get his plan back on track, was forced to send plagues on Pharaoh until he released Sarai. Pharaoh sent Avram away with cattle, sheep, donkeys, etc. to end the plagues.

When Avram went to Kena'an, he took his nephew Lot with him. As so often happens, having family along leads to trouble. Avram and Lot were both very prosperous and the land could not support both of them. There was not enough room for all their herds and flocks together. To settle the issue, the men agreed to separate and divide the land between them. Lot chose S'dom, despite knowing that the men were evil, "committing great sins against YHVH", because the land was good for grazing. It would allow him to become even wealthier. This simple decision for gain in the present led to a devastating loss in the future.

While Lot was living in S'dom, the king of S'dom and four others rebelled against the king of K'dorla'omer and his three allies. The four kings defeated the five rebellious kings and took their people captive, including Lot and his family. When Avram learned of it, he went after Lot and defeated the four kings with 318 men. Why does Torah tell us such a specific number of men? Is there some significance to 318? Actually, there is. The gematria of the number 318 means "Elohim's help". Therefore, this scripture can be read as Avram defeated the four kings with Elohim's help.

When Avram returns home after defeating the kings, he is met by Malki'Tzedek, the King of Shalem with bread and wine. The name Malki-Tzedek means King of Righteousness. Shalem means peace. Therefore, the King of Righteousness and King of Peace gave him bread and wine. Avram then gave him a tithe of all he had. I think it's pretty obvious who Avram met that day. If you are unsure, there are some good teachings on the subject available at www.tallitministries.com and a new one coming soon to rabbiearl.blogspot.com.

There is more in this Torah portion, but that will be for another time as this has already gotten much longer than I intended. Until next time, Shalom!

Parashat Ekev - Devarim 7:12-11:25

Ekev – because; heel; “on the heels of”

Ekev is often translated as because or if. However it also means heel or "on the heels of". This makes sense if you change the words of the opening verse to "On the heels of you listening to these rulings…". By reading it this way you can see that blessings follow “on the heels of” obedience. Picture a mother animal, such as a cow, with her calf right behind. The calf always follows on the heels of the mother. In this same way, if you are obedient to His commandments, you know that the blessings will be following right behind.

Two sections to the portion

This Torah portion is divided into two sections with two different stories. Moshe is using contrast to further the point that he's trying to make.

Chapters 7-8 are one section. This section begins and ends with "because".
Because you are listening…
…because you will not have heeded…

Chapters 9-11 are a separate section. This section begins and ends with defeating nations greater and more numerous than the Israelites.

Parallels and Contrasts between the two sections

Obedience vs Disobedience

Section 1 - Blessings and miracles of YHVH
Because you listened, YHVH blessed you.
Moshe reminds the people of Israel that YHVH blessed them in the desert by providing food and water. Their clothes never wore out and their feet never swelled. As long as they were obedient, the blessings continued. These blessings will continue as they enter the Land if they continue in obedience.

Section 2 - Disobedience of Israel
You rebelled and YHVH wanted to destroy you.
Moshe reminds the people that they often rebelled against YHVH or His appointed messenger, Moshe. Each time they did, YHVH punished them and even considered destroying them completely and starting over with just Moshe and creating a new nation. The people were saved only through Moshe's direct intercession. Moshe destroyed the first tablets containing the Ten Commandments because of the rebellion of the people. When he saw the golden calf idol they had made while he was on the mountain, he refused to give them YHVH’s commandments. It took 40 days of fasting and intercession by Moshe before YHVH agreed to give them the commandments again and not destroy them.

Promised Land

Section 1 - Land of milk and honey
In this section, Moshe describes the Promised Land as a near-paradise that will sustain the people and enrich their lives. The land provides wheat and barley, grapevines, fig trees, and pomegranates, olive oil and honey. The stones have iron and the hills have copper. The people will lack nothing in natural resources when they enter the land.

Section 2 - Rain only if YHVH allows it

Moshe tells the people of the rains that will water the fields. The land is a good land through YHVH’s  blessing. He reminds Israel that the fields in Egypt had to be irrigated because it’s flat. The water stays in the rivers and doesn’t get to the fields without help. There are pros and cons to this arrangement;  while it takes more work to get the water to the fields, the Nile River doesn’t dry up between seasons. There is never a shortage of water. On the other hand, the Promised Land has hills so when it rains, the water runs down to the fields without man’s help. However, because the water comes from the hills only when it rains, without rain, the fields will dry up. Rain is a blessing from YHVH. If Israel continues to follow His commandments, He will continue to send rain in its seasons. As He said, He will send the spring rains and the fall rains. If, however, Israel is disobedient, He will stop the rain and allow their fields to wither and die.

Give YHVH Credit in the Proper Manner

Section 1 - Don't give yourselves credit for prosperity
Moshe admonishes the people to remember the commandments so we will remember YHVH. If we are unwilling to keep His commandments, how are we remembering Him? By being obedient and keeping His commandments, we are constantly reminded of Him. We can’t wear tzitziyot or eat kosher and not be reminded of where these statutes originated. Moshe reminds the people again that blessings and prosperity are results of obedience and His blessing. They (and we) are not to tell others and especially themselves that they have prosperity or blessings because of their hard work.  They are to remember that the blessings came from YHVH.

Section 2 - Don't give credit to YHVH for military victory and claim it's because of your piety
In the second section, Moshe discusses giving YHVH credit incorrectly. The people are to give credit to YHVH for their military successes against the people they are driving out of the land. However, they are not to claim they were blessed for their own piety and righteousness. They must acknowledge that it's because of their enemies' wickedness that YHVH has removed them from the land and destroyed them.

Both of these situations indicate boasting and self aggrandizement. The first includes taking credit for being prosperous instead of praising YHVH. The second gives credit to YHVH, but claims credit for deserving it despite being unworthy.

This Torah portion shows us a big change in how Moshe addresses the people. Beginning with 9:1, the "Children of Israel" are now referred to as "Israel". This is Moshe’s way of showing that it is time to be spiritual adults and take responsibility for being obedient to YHVH. The current generation that are about to enter the Land are the generation that were children when they became “the Children” at Mt. Sinai. All of that generation are now adults, both physically and spiritually. They were trained for 40 years as they grew into spiritual adulthood. They no longer have any excuses for disobedience. Moshe continues from the previous Torah portions to remind the people of what has happened during the last 40 years in the desert.

For more on Moshe’s discussion of the 40 years, check out the video of this week’s Torah teaching on the B’nai Israel Messianic Assembly Sermoncast site at www.sermon.net/bima.