Shalom All,  Welcome to this week’s Torah / Bible study titled “Bamidbar (In The Wilderness)”: the service of the Levites. Numbers 1:1 – 4:20; Hosea 1:10 – 2:22; Romans 15:1-7. “Adonai spoke to Moses in the Sinai Desert [Bamidbar].” (Numbers 1:1). Last week, we finished studying the Book of Leviticus with Parasha Bechukotai. This week’s Torah / Bible study begins the fourth of the five books of Moses, Bamidbar, which means “in the desert” or “wilderness”. While this name is taken from the fifth Hebrew word in verse one, it reflects one of the themes of this book. In this section, God makes it a priority to create an Israelite military force before they set out on their journey through the wilderness to the Promised Land. The Counting of the Army: Bamidbar is called “Numbers” in English because the first four chapters mention censuses of Israelites, the first of which number the men who are able to bear arms. An older Hebrew name for Bamidbar, Sefer Hapikudim (Book of the Countings) also reflects this theme of counting. In chapter one of Bamidbar, the Israelites still camp at Mount Sinai after having received the law, built the Tabernacle, and been instructed in worship. Now before they move forward to the Promised Land, they must be prepared for the threats that lie ahead on the journey. Yahweh commands Moses to take a census of all Israelite males able to bear arms from ages twenty and up. They assembled on the first day of the second month in the second year “And so he counted them in the Desert of Sinai” (Numbers 1:19). All the people of God are real people. Moses and Aaron counted them according to their "genealogical registration by their families, by their fathers' households, according to the number of names, head by head" (Numbers 1:20). This method gave every Israelite the opportunity to tell his name and be counted as an individual of worth. Each person is valuable and unique, a special treasure to God. The census results reveal that the Israelites are mighty in number. The men capable of battle are listed by tribe, totalling 603,550 men:

Welcome to this week’s Torah / Bible study.  “Yahweh said to Moses at Mount Sinai, ‘Speak to the Israelites and say to them: ‘When you enter the land I am going to give you, the land itself must observe a Sabbath to Yahweh’”  (Leviticus 25:1–2).  

Last week, in study section “Emor”, God called the Kohen (priests) to live lives that expressed a greater measure of holiness.  It also described seven essential festivals that are fundamental to Israel’s walk with Yahweh God which He calls His feasts, in addition to the weekly seventh day Sabbath (our Friday sunset to Saturday sunset).  This week, in “Behar” God gives Moses the law of the Shemitah (literally release; but commonly translated Sabbatical Year). 

STUDY TO LEARN, TO DO.

What was the purpose of God redeeming Israel from Egypt and giving them instructions?  What is the purpose of us going to church or reading our bibles?  Study to Learn, Learn to Do!  In Jewish thought, the purpose for studying is not the acquisition of knowledge; but to study to learn and we learn to do.  Most bible readers and church attendees do not follow the purpose.   To many it is to learn the scriptures, recite them, call on their promises or teach others them; but they do not do nor teach it is about the doing.  Infact, many teach the contrary.  That it is not about the doing; but the belief.  If you know your bible you should be aware of the numerous times the doing is emphasised in both Old and New Testaments.  Going to the tabernacle or synagogue was not about singing, definitely not about dancing; but about learning and doing.  The singing was reserved to the appointed Levites as part of their service.  Rom 2:13  (For not the hearers of the law are just before God, but the doers of the law shall be justified. Jas_1:23  For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: 

The Torah portion begins by saying, "If you walk in My statutes and keep My commandments so as to carry them out ... " (Leviticus 26:3).  What is the difference between (1) walking in the statutes, (2) keeping the commandments and (3) carrying them out?

Shalom All, Welcome to this week’s torah / bible study. “The Lord said to Moses, ‘Speak [emor] to the priests, the sons of Aaron, and say to them: A priest must not make himself ceremonially unclean.’” (Leviticus 21:1). Last week’s study “Kedoshim”, gave the laws concerning living a holy life, emphasizing its connection to loving our neighbour as ourselves. In this week’s Torah reading continues the study of holiness, providing the laws regarding purity of the priests and the sanctity of time through the moadim (God’s appointed holy feasts and festivals). God gives Moses instructions regarding rules of purity for the priests (כֹּהֲנִים, Kohanim), who are held to a stricter standard than the general population. Because the kohanim are set apart to serve Yahweh God by performing the daily and holy day offerings, additional laws of purity apply to them that do not apply to the general tribe of Levi or the Israelites as a whole. Contact with a dead body makes a person ritually unfit for seven days. This is not a problem for the average person. It is not a sin to become ritually unfit, but it is a good deed to attend to the dead and escort them to burial. For priests, though, this presents a problem. A priest is supposed to be in a state of ritual fitness to be able to serve in the Temple. Moreover, he must be in a ritually fit state before he can eat the priestly portions of food and the sacrifices. For that reason, priests are required to maintain ritual purity. One way to do that is to avoid coming into contact with a corpse. As regards the set apart status of priests, for instance, they are not allowed to marry a divorced woman. Also the priests are not to make themselves ceremonially unclean through contact with a person who had died, unless that person was a very close relative such as a father or mother, or son, or daughter. The laws of sexual purity for the kohanim are so rigorous that a daughter of a priest (kohen) who committed sexual immorality was to be burned by fire! The priests also have to carefully adhere to stringent laws of holiness; for example, a priest cannot marry a prostitute or a divorced woman. The Kohen Gadol (High Priest), who had been anointed with the holy anointing oil, is compelled to even higher standards: he must marry only an Israelite virgin “And the daughter of any priest, if she profanes herself by whoring, profanes her father; she shall be burned with fire” (Leviticus 21:9). “The woman he marries must be a virgin. He must not marry a widow, a divorced woman, or a woman defiled by prostitution, but only a virgin from his own people, so that he will not defile his offspring among his people. I am the LORD, who makes him holy” (Leviticus 21:13–15).

Shabbat All, Welcome to our study of this week’s Torah portion, Parasha Kedoshim (Holy Ones). KEDOSHIM (Holy Ones) Leviticus 19:1–20:27; Amos 9:7–9:15 (Ashkenazi); Ezekiel 20:2–20:20 (Sephardic); Hebrews 12:1–17. Kedoshim (Holy Ones) begins with God's command that Israel be holy because God is holy. Holiness is something that each person is capable of, since a holy God would not demand from us something we are incapable of doing; nor would He judge us when we fail. Many deny our capacity for holiness and most do not know what it means to be holy. Holiness is to keep God’s law, yet many are taught and believe God’s laws cannot be kept. The total opposite to what the bible teaches as in Luk 1:6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. Since the Hebrew word Kadosh and the related word Kedoshim (which refers to more than one person)holy, sanctified, or set apart, we understand from the opening verses of this Torah portion that a person set aside for the service of God is holy because God is holy. The Hebrew worship song Hineh Chayai (Here Is My Life) highlights the deep longing that God places in the hearts of sincere Believers to be holy and pleasing to Him: Here is my life; I give it to You (Hineh Chayai, ani noten l’cha). My heart, my soul (Libi, nafshi) May Your will be done in me (Aseh bi et r’tzoncha) Make me holy (Aseh oti kadosh) Holy before Your eyes (Kadosh lifnei eneicha) What does true holiness really look like? What does a holy person look like? Do you picture a priest or a nun? Maybe a preacher? Perhaps you imagine a Chassidic Jew with a full beard, side locks and black hat. Leviticus 19-20 contains the Bible's description of what holiness looks like. Most people have their own preconceived notions of holiness based on preferences, upbringing, and even systems of philosophy and ethics, etc; but this song’s line “Make me holy before Your eyes” spotlights the truth that it is God who makes us holy. Furthermore, it is His standard of holiness that counts. Although Paul cautions Believers to “be careful to do what is right in the eyes of everyone“ (Romans 12:17), we must remember that not everyone has a handle on what is holy, since it stems from a relationship with God and a knowledge of His Word. Holiness, Set Apart for His Purposes: God has made us kadosh (holy or set apart) for His special purposes. Sometimes those special purposes might not be evident to others. For instance, we can imagine that Esther may have experienced some criticism as she prepared to come before the Persian king. In the eyes of some Jews, she might have looked far from holy, consenting to marry an uncircumcised pagan king?! Unthinkable for a nice Jewish girl! (A question would be, did she have a choice)? Yet, God placed her in a royal position to save the Jewish People from destruction; and within those circumstances, she did her best to live up to that purpose.

Shalom All, Welcome to this week’s Torah / Bible study section which is called “Acharei Mot”or “Acharei Mot-Kedoshim” (After Death). Leviticus 16:1 – 20:27; Ezekiel 22:1–19; Amos 9:7–15 ; 1 Corinthians 6:9 – 20 “Yahweh spoke to Moses after the death [acharei mot] of the two sons of Aaron who died when they approached YHWH” (Leviticus 16:1). “Acharei Mot” begins with God's instructions for Aharon (Aaron), the Cohen HaGadol (The High Priest), regarding entering the innermost chamber of the Sanctuary, the Holy of Holies, with the ketoret (incense offering) and the preparations for the crucial once-a-year sacrifice on Yom Kippur (the Day of Atonement). It seems that YHWH is trying to prevent any more “accidental deaths” due to well-meaning Israelites coming too close to the holiness of God as Aaron’s two sons. During this time, the Holy of Holies was placed behind a thick, heavy curtain or veil in front of the atonement cover on the Ark. There YHWH appeared in a cloud: “YHWH said to Moses: ‘Tell your brother Aaron that he is not to come whenever he chooses into the Most Holy Place behind the curtain in front of the atonement cover on the ark, or else he will die.’” (Leviticus 16:2). Not just anyone could enter this most innermost sanctuary, but only the High Priest (Cohen HaGadol) and even then only one day out of the entire year on the Day of Atonement (Yom Kippur). This week’s study emphasizes that it is the blood that makes atonement for the soul. “For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul” (Leviticus 17:11). The first section of the Torah portion (Acharei Mot) describes the Yom Kippur offering of two goats: one for the offering and the other as the scapegoat (called the Azazel [עֲזָאזֵל] in Hebrew). “But the goat chosen by lot as the scapegoat shall be presented alive before the LORD to be used for making atonement by sending it into the wilderness as a scapegoat.” (Leviticus 16:10). Lots would be cast over two goat, one of which would be offered to God as a sin offering. The High Priest would lay his hands upon the other goat, symbolically laying all the sins of Israel upon the Azazel. The goat would then be banished into the wilderness, carrying away the sins of Israel along with it (Lev 16:21-22). The scapegoat's carrying away of sin is a beautiful picture of what is described in Isaiah 53: “We all, like sheep, have gone astray, each of us has turned to our own way; and the Lord has laid on him the iniquity of us all.” (Isaiah 53:6). Just as this scapegoat took the sins of the Israelite people and carried them away into the wilderness, so did Yahshua carry away our sins. When Yochanan the Immerser (John the Baptist) saw Yahshua coming to the Jordan River, he said, “Hinei seh ha’Elohim, hanoseh chatat ha’olam (Here is the Lamb of God who carries away the sins of the world” (John 1:29). Once we begin to see these Scriptures in their Hebraic context, not only do they make more sense but they also bring a richness to our faith that we cannot have without this understanding of its Jewish roots. The Hebrew term l'azazel in this study section means either for absolute removal or to Azazel (a name). Azazel has been translated scapegoat in the King James Bible, but the Septuagint translates it the sent away or the sent away one. Later rabbis believed l'azazel referred to azaz (rugged) and el (strong), interpreting it to be the rugged cliff from which the goat was thrown. For most of us, even religious Jews, this idea of blood atonement for sin seems foreign and archaic.

Welcome to Tazria (She Conceives), this week’s Torah / bible study section.   “Speak to the people of Israel, saying, If a woman conceives [tazria] and bears a male child, then she shall be unclean [tameh] seven days.  As at the time of her menstruation, she shall be unclean [tameh].”  (Leviticus 12:1–2). 

In last week’s study section, God issued a fire to consume the offerings on the altar, and the Divine Presence came to dwell in the newly built Sanctuary; which was set up in the first month of the following year. He also commanded the kosher laws, identifying which animals were fit for consumption. It also discussed some of the laws of ritual purity, instructing the Israelites “to make a distinction between the holy and the profane, and between the unclean and the clean.” (Leviticus 10:10). This week’s double portion of Scripture (Tazria-Metzora) continues with the laws of ritual purity (tahorah) and impurity (tumah). God provides Moses with the laws of purification after childbirth. He also gives the laws concerning afflictions of the skin (otherwise known as leprosy). The name of this week’s Torah portion, Tazria, is related to the Hebrew root word zarah (זרע), meaning seed; therefore, an alternative translation of Tazria is She Bears Seed or Bearing Seed, rather than She Conceives. When considering the purification rituals that God gave for mothers following childbirth, many questions naturally arise: Why is a woman ritually impure when she gives birth? Why is there a need for an offering? “When the days of her purification for a son or daughter are over, she is to bring to the priest at the entrance to the tent of meeting a year-old lamb for a burnt offering and a young pigeon or a dove for a sin offering. ... He shall offer them before the LORD to make atonement for her, and then she will be ceremonially clean from her flow of blood.” (Leviticus 12:6–7). Why are there 7 days of isolation following the birth of a boy, coupled with 33 days of ritual purity? Why are there 14 days of isolation following the birth of a girl, coupled with 66 days of ritual purity? “But if she bears a female child, then she shall be unclean two weeks, as in her menstruation.” (Leviticus 12:5).

Shalom All, Welcome to this week’s Torah / Bible study section. The study title arises from the opening verse: “On the eighth [shemini] day Moses summoned Aaron and his sons and the elders of Israel” (Leviticus 9:1). In our previous cycle study section “Tzav”, God instructed Moses to command Aaron and his sons how to prepare for their duties and rights as kohanim (priests). For seven days, Aaron and his sons stayed at the Tent of Meeting as part of their ordination process. On the eighth day, Moses called for them to begin presenting the offerings (קָרְבֳּנוֹת, korbanot) to Yahweh God. These offerings were given as a kind of “welcoming ceremony” to greet the arrival of God’s Shekhinah (Glory or Divine Presence): “Then Moses said, ‘This is what the LORD has commanded you to do, so that the glory of the LORD may appear to you.’” (Leviticus 9:6). There are many equally important things to cover; and all cannot be at the top of the article. Some had to be put at the end to keep the flow of topics in an order. Kindly read all the study. Chapter 9 starts with instructions for Aaron to make a sacrifice of a sin and burnt offering : Lev 9:6 And Moses said, This is the thing which the LORD commanded that ye should do: and the glory of the LORD shall appear unto you. Lev 9:7 And Moses said unto Aaron, Go unto the altar, and offer thy sin offering, and thy burnt offering, and make an atonement for thyself, and for the people: and offer the offering of the people, and make an atonement for them; as the LORD commanded. Also in the study is chapter 11 regarding clean and unclean animals. The same criteria as Noah followed before the flood. Note verse 23, 31- 32, 44-45 (see also Lev 19:2, 20:26, Isa 52:11, 2 Cor 6:17). They give a criteria to being holy and clean 1Pe 1:16 Because it is written, Be ye holy; for I am holy.

Shalom All,

Before I start this week’s study which follows below, I will add a word on this week which is being celebrated as Passion Week, Easter etc. Try not to get caught out with the Yahshua dying on Good Friday and rising and Easter Sunday theology.  Relevant scriptures are:

Mat 12:40  For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. Joh 11:9  Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. Mat 27:46  And about the ninth hour(3pm) Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? Mat 28:1  In the end of the Sabbath (weekly one; but NOT the annual one relevant to when He died), as it began to dawn toward the first (day) of the week, came Mary Magdalene and the other Mary to see the sepulchre.  There is no way to get 3 complete days and 3 complete nights (to fulfil Jonas / Jonah) between 3pm Friday and 6a.m Sunday.  3p.m being ninth hour and Sunday being  PART OF THE 1st day of the week.  Christianity has His death and resurrection completely wrong. 

He died 3p.m Passover (not Friday) and rose complete 3 days and 3 nights after.  He was not discovered by Mary until after darkness of first day of week which starts after sunset the seventh day.  If sunset is say 6pm what we call Saturday night, He rose any time after then.  Remember in Genesis 1 evening and morning is 1st day etc not midnight to midnight!!  Mary went to tomb about sunrise what we call Sunday morning.  By then he had already risen for a few hours.  So in future when you see “first day of week” do not automatically think Sunday; but think in bible terms, from sunset Saturday night.

Shalom All Again,   Welcome to this week’s Torah / Bible reading study called “Tzav“ (meaning to order or Command): Leviticus 6:8 (1) –8:36;  Jeremiah 7:21–8:3; 9:22–9:23; 1 Corinthians 15:1–58.  “The LORD said to Moses: ‘Command [Tzav צַו] Aaron and his sons, saying: This is the law of the burnt-offering”  (Leviticus 6:8–9).  

Shalom All, Welcome to “Vayikra” (And He Called), our study of the Torah / Bible section for this week. Leviticus 1:1–5:26; Isaiah 43:21–44:23; Hebrews 9:1–28. “YHWH called to Moses and spoke to him from the tent of meeting.” (Leviticus 1:1). Last week’s section, “Pekudei” was the final Torah portion in the book of Exodus. This week we begin studying the Book of Leviticus. In Hebrew, Leviticus is called Vayikra after its opening word וַיִּקְרָא, which means “And He called”. One thing to note is the various type of offerings. Burnt (1:3), Meat (2:1), Peace (3:1, 7:11), Sin (4:2, 6:24), Trespass (5:15). Later we shall also read of Heave offerings in Lev 7:32. Sin offerings were not only for known sins; but ones done in ignorance. Just as in today’s judicial system “ignorance is no excuse”, one still pays the penalty for a crime done, so it is with God. So we must find out and know what is sin otherwise we may pay for our ignorance with our lives Hos 4:6 My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee,.. These sacrifices did not start with Moses or Israel. They were known of and practiced i.e. by Noah and Abraham (Gen 8:21, 22:2). “Speak to the sons of Israel and say to them, ‘When any man of you brings an offering to Yahweh, you shall bring your offering of animals from the herd or the flock. If his offering is a burnt offering from the herd, he shall offer it, a male without defect; he shall offer it at the doorway of the tent of meeting, that he may be accepted before Yahweh.” (Leviticus 1:2–3). The Torah portion, Vayikra, presents the laws of korbanot (קָרְבָּנוֹת offerings), including the korban olah (קָרְבַּןעוֹלָה) or burnt offerings. The Hebrew noun “olah” means “goes up” because the priest would burn the offerings on the wood of the altar, the aroma would “go up” to be accepted by Yahweh God. The Hebrew word “korbanot” comes from the root word k-r-v (קרב), which means “to be close” (karov). The sacrifices, once accepted by God, restored closeness and intimacy between Him and His people.

Shalom All, Welcome to this week’s Torah / Bible study section, which is called Pekudei (Accounts). This is the last reading in the Book of Exodus (Shemot). Exodus 38:21–40:38; 1 Kings 7:51–8:21; Hebrews 8:1–12 Last week in section “Vayakhel”, the people donated the required materials for the building of the Mishkan in such abundance that Moses had to tell them to stop giving. This week’s section, Pekudei, an accounting is made of those materials, and the eight priestly garments are made according to the specifications in section Tetzaveh. The Mishkan (sanctuary) is also completed and a cloud appears over it; Yahweh’s Divine Presence has come to dwell within it. The Glory of God. “Moses inspected the work and saw that they had done it just as YHWH had commanded. So Moses blessed them” (Exodus 39:43). Pekudei addresses the mystery of how an unlimited, eternal God who transcends all time and space can possibly take up residence within the limitations of a man-made building. Ofcourse, the building does not contain Him fully, but His presence is there. 1Ki 8:27 But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded? Once Moses and the people finished the work of constructing the Mishkan, the Glory of God filled it: “So Moses finished the work. Then the cloud covered the meeting and the glory [kavod] of God filled the tabernacle” (Exodus 40:33–34). The word for glory in Exodus 40:34 is kavod, and it is related to the Hebrew words for honour (kaved) and heavy (kaved). When you give someone kaved, it means to give them honour or respect. To treat them as a person of substance, importance, of great value. This same word used in one of the Commandments, “Honour (kaved) your father and your mother” (Exodus 20:12). In this Torah reading, God chose to place His Glory or Shekhinah in the finite space of the Mishkan (Sanctuary). His Presence was unmistakable and of great substance. It was heavy and inspired reverence. The Presence of Yahweh was so weighty, in fact, that Moses himself was unable to enter. “And Moses was not able to enter into the tent of meeting, because the cloud abode thereon, and the glory of the LORD filled the tabernacle” (Exodus 40:35).

Shalom All, Welcome to Vayakhel (And He Assembled/ Gathered), this week’s Torah / bible study section. Exodus 35:1–40:38; 2 Kings 11:17–12:17; Matthew 25:14–30. Last week, in study section“Ki Tisa”, the people made a golden calf and worshiped it when Moses did not return from Mount Sinai when they expected. In this week’s Torah / bible study, “Vayakhel”, a team of wise-hearted artisans implements the instructions to build the Mishkan (Tabernacle) and its furnishings, the instruction for which is detailed in the previous Torah readings of Terumah, Tetzaveh, and Ki Tisa. As an alternative support reading could be Ezekiel 45:16 – 46:18, Mark 6:14 or John 6:1-71. On Moses’ descent from the Mount, the assembled people know the instructions being passed onto them are not of Moses; but Yahweh God. The building was not just Moses’ private project; it was a community affair, so each one contributed what they could from their material resources. Some prepared the holy garments, while others prepared the anointing oil, and the sacred vessels, etc. Everyone worked together toward this common goal. Similarly, none of us can do the work of Yahweh alone. Building up the body of Messiah must be a communal work, each one whose hearts are stirred by the Lord, giving what they are able. Some use their talents and others give their material resources (Romans 12:4-8; Rom 12:5 So we, being many, are one body in Christ, and every one members one of another. Moses’ message also included a set of instructions for living a Godly lifestyle. This Torah portion takes its name from the first Hebrew word of Exodus 35:1, “vaykhel.” The verb kahal (קהל) means “to assemble,” so vaykhel (ויקהל) means “and he assembled.” “Then Moses assembled all the congregation of the sons of Israel, and said to them, ‘These are the things that YHWH has commanded you to do.’” (Exodus 35:1).

Welcome to this week’s Torah / B

Exodus 27:20–30:10; Ezekiel 43:10–27; 1 Peter 2:1–25. “Command [Tetzaveh] the Israelites to bring you clear oil of pressed olives for the light so that the lamps may be kept burning.” (Exodus 27:20). 

In last week’s  study section, God instructed Moses and the Israelites to construct a Tabernacle (Mishkan) in the wilderness.  This week, God commands them to bring pure olive oil for the lamp and to create holy garments for the priests (cohanim).  I would like you to note that Moses wrote all God instructed between Exodus 20 and 24:4 in a book which became the covenant of 24:7.  Then God told Him to come up and get tables of stone on which He will write further laws and commandments (Ex 24:12).  Between Ex 25 and 31 are descriptions for things needed for the sanctuary system; from where Tetzaveh comes.  The tables of stone are given at the end of those descriptions at 31:18.  You decide if 25 – 31 is what was written on those stones.  If not what other references are there as to where and when were they written?   

The Role of Beauty and Splendor in Serving God.

“These are the garments they are to make: a breastpiece, an ephod, a robe, a woven tunic, a turban and a sash.  They are to make these sacred garments for your brother Aaron and his sons, so they may serve Me as priests.”  (Exodus 28:4).  In this section, sacred garments are to be made for the priests so they can serve God.  One of them is the Choshen Hamishpat (Breastplate of Judgment). 

The breastplate is associated with the Urim and Thummim, objects used to divine the will of Yahweh God. 

Welcome to this week’s Torah / Bible study section of YHWH God’s instructions. “Then Yahweh spoke to Moses, saying:  ‘Speak to the children of Israel, that they bring Me an offering [terumah].  From everyone who gives it willingly with his heart you shall take My offering.’”  (Exodus 25:1–2). 

Last week in section “Mishpatim”, God gave to the Israelites about 53 mitzvot (laws) out of the 613 commandments.  These laws included the treatment of parents, slaves, foreigners, as well as other people’s property.  The title of this week’s Torah reading, Terumah (תְּרוּמָה), is taken from a Hebrew word meaning offering, gift, or contribution.  In this section, Yahweh commands Moses to take up a free will offering from the people of Israel in order to build a sanctuary in the wilderness.  This sanctuary will be where He will dwell amongst them and from where He will forgive their transgression of His instructions between Ex 20 and about 24:4. 

I think it is very important you grasp this point.  At the mount, God spoke to and gave Moses two sets of instructions.  One for all the people and the second, once built, for the priests to administer forgiveness.

1)  Exodus 20 – 24:4 which the people were to keep (and subsequent commands given).

2)  Exodus 25 – 31:18 the tabernacle and forgiveness system for transgressions of 1).   Just like any legal system has the things one is not to do AND the prescribed penalty or absolution act for transgressions.  Whether it is going to prison for a certain period or paying a fine.  One does not exist without the other.  The latter may change i.e. from corporal punishment to life imprisonment, from 20 years in prison to 15 years for admittance of guilt and showing remorse or in the case of God, from animal sacrifices of Leviticus 16 to that of His son of Hebrews 9:21- 10:14; but the system and principle does not change.  

[You may note in some criminal cases there is a trial to assert if the person is guilty.  If so found, they return for judgement another date.  We will be tried during our life time until death to see if lived according to God's instructions.  If we did not, were deceived and did not name and repent for the transgression, then we appear for sentencing at the Messiah's second coming.]

Please make sure you read the Grace v’s Law Section and share.  “These are the ordinances [mishpatim  הַמִּשְׁפָּטִים] that you are to set before them.”  (Exodus 21:1).  In last week’s study section of Scripture, Israel received the Commandments at Mount Sinai (more than ten).  This week, YHWH God gives specific instructions (legislation or laws called mishpatim, which means judgements).  These are intended to guide the daily lives of His holy nation in justice and righteousness.   Deu 4:7  For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for?  Deu4:8  And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?   2Sa 7:23  And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, from the nations and their gods? 

Torah (God in Human Terms).

Torah is God’s righteous instructions (mitzvahs).  Modern, Western readers find many of the laws in this Torah portion harsh, primitive, or otherwise distasteful. The laws reflect a different world from our own. When the Torah begins to speak in a matter-of-fact manner about the institution of slavery, about selling one’s daughter, about repaying measure-for-measure, it disconcerts the modern reader. He is tempted to comfort himself with the notion that the unpleasant laws have been done away with by the New Testament and replaced by kinder, gentler, and nobler virtues.  On the contrary, the mouth of God spoke every commandment of Torah. Human society may change, but God does not change. Each mitzvah is holy and eternal. Every commandment distils His essence and communicates a pure revelation of His person. The study of the commandments is the study of God.

As soon as we begin to discard commandments, we have begun editing God and reshaping the Almighty into an image which we deem more appropriate. The Torah contains both law and revelation. It provides a rule of conduct, but at the same time, it expresses God in human terms. If a person realizes that Torah is God’s own self-disclosure to the world, he will appreciate the enormous gravity of declaring that same Torah null or void or even changing a part of it. Even the smallest commandment of the Torah is suffused with godliness.  To declare a commandment irrelevant or obsolete denies the eternal and unchanging nature of God. (Mal 3:6  For I am the LORD, I change not).

Shalom All,  Welcome to Yitro (Jethro), this week’s Torah / Bible study section.  (A supplementary sermon on this part of scripture is “Law by which to be saved”). 

“Now Jethro, the priest of Midian and father-in-law of Moses, heard of everything God had done for Moses and for his people Israel, and how the LORD had brought Israel out of Egypt.”  (Exodus 18:1).  In last week’s study section, God brought Israel out of Egypt and parted the Red Sea to save them from Pharaoh and the Egyptians.  God provided for the needs of His people in the wilderness by raining down manna from heaven and bringing forth water from a rock.  This week, in section “Yitro”, Moses’ father-in-law, Yitro (Jethro), comes from Midian along with Moses’ wife and two sons to meet him at the Israelites’ camp after hearing of all the great miracles that God had performed to deliver His people. 

Note Jethro was a priest of God.  Through Moses God told His people, the Israelite’s, of His ways.  Obviously Jethro knew how to be a priest before Aaron and must have learnt of the ways somewhere or from someone.  This shows the ways existed before they were, as many today claim, given to the Jews at Mount Sinai.  Remember Moses’ wife knew of the importance of circumcision before it was again passed on to the Israelites via Moses (Ex 4:25).  Two places in Exodus where we can see the pre-existence of God’s ways before Mount Sinai (Exodus 20) is His judgements were known and taught by Moses before God gave them to the people as a whole after Exodus 20.  Exo 16:28  And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws?   It was not Moses; but the people who did not keep them.  Exo 18:16  When they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws. See Also Gen 6:12. 

Moses Learns How to Delegate.

“So when Moses’ father-in-law saw all that he did for the people, he said, ‘What is this thing that you are doing for the people?  Why do you alone sit, and all the people stand before you from morning until evening?’”  (Exodus 18:14).

Welcome to this week’s Torah / Bible study section.  “Then it came to pass, when Pharaoh had let the people go, that God did not lead them by way of the land of the Philistines, although that was near; for God said, 'Lest perhaps the people change their minds when they see war, and return to Egypt.'”  (Exodus 13:17). 

In last week’s study, after the last and most devastating of the Ten Plagues (Death of the Firstborn), Pharaoh finally relented in letting the Israelites go free.  We should have noted it marked the beginning of a new life, at the beginning of God’s year (Ex 12:2).  They were given annual holy days and similarities between the Passover lamb and that of the final Passover lamb in the Messiah, i.e. the meal took place in the night and neither had their feet broken (Ex 12:7, 46; John 19:36, 1Cor 5:7).  There is a separate article specifically on the Passover.  One is on www.forwardtoyahweh.com.  

This week, however, in study section titled “Beshalach”, Pharaoh changes his mind and races after them to bring them back into slavery.  God leads them through the sea to prevent them turning back into Egypt (13:17). Thinking they are lost in the wilderness, Pharaoh seemingly traps them against the Red Sea.  There is no escape, or so it seems.  God miraculously parts the waters so that His people pass through on dry land, while the Egyptians drown behind them.  They and Egyptians would know who is the real God (14:18).  In relief and thankfulness to God for this amazing victory over those who wished to enslave them, Moshe (Moses) and the Israelites sing a beautiful song called ShiratHaYam (שירתהים)‎, the Song of the Sea.  Some also call it AzYashir Moshe (then Moses sang), which are the first words of the Song of the Sea (Exodus 15:1). 

The Song of the Sea (Exodus 15:1–18) 

In true humility, this song gives no glory to the leadership of Moses or praise to the people for the faith it took to walk between walls of water, but totally gives the glory and praise to Yahweh God. 

Welcome to Bo (Come!), Exodus 10:1–13:16; Jeremiah 46:13–28; Revelation 9:1–21.    “Then Yahweh said to Moses, “Go [Bo / come] to Pharaoh, for I have hardened his heart and the hearts of his officials so that I may perform these signs of mine among them.”  (Exodus 10:1). 

In last week’s study section, we read of the first seven calamities (makot), which God inflicted upon Egypt in order to persuade Pharaoh to release the Israelites from slavery.  This week, in section titled “Bo”, God sends the most devastating and final three plagues:  locust, darkness, and death of the firstborn. 

After the last plague, Pharaoh finally acquiesces, triggering the Exodus of the Hebrews; but what were the purposes of the ten plagues?  To pressure Pharaoh to let the Israelites go free?  Perhaps, but God is fully capable of setting His people free without a king’s permission.  We see in this section and the last that God does not see the Egyptians simply as an enemy to be overcome, but rather, He is committed to communicating something vital to them: 

"On that same night I will pass through Egypt and strike down every firstborn of both people and animals, and I will bring judgement on all the gods of Egypt.  I am Yahweh God (translated as the LORD in bibles)." (Exodus 12:12). 

FROM DEVASTATION TO A NEW BEGINNING.

That is a theme of this study’s chapters.  When the children of Israel left Egypt, they were leaving behind their old culture. While in Egypt they had absorbed much of the wickedness and idolatry of Egyptian society. The unleavened bread symbolized a new beginning. They were starting over.  In a spiritual sense, we leave Egypt when Messiah saves us. That’s what it means to be born again. It is a matter of starting over. When we become believers, we are supposed to die to our old way of life and begin life again as new creatures.

Shalom All, Welcome to this week’s Torah / Bible study Portion.  “And I appeared [Va’era] to Avraham, Yitzchak, and Yaacov as El Shaddai  [אלשדי] but by My name, YHVH [יהוה], I did not make Myself known to them.” (Exodus 6:2–3).  Note “God almighty” (El Shaddai) is NOT a name; but a quality just like the strongest man in the world or fastest runner). 

This week whilst preparing this study and the verse Ex 6:3, I was reminded of verses read a few days ago:

Gen 12:8  And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he builded an altar unto YHWH, and called upon the name of the LORD. Gen 13:4  Unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD.  Gen 22:14  And Abraham called the name of that place Jehovahjireh (or Yahovahjireh) : as it is said to this day, In the mount of the LORD it shall be seen. 

To understand this seemingly contradiction we need to look at the verse and time when YHWH made or reiterated His covenant with Abraham, Isaac and Jacob.

Gen 17:1  And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.  Gen 17:2  And I will make my covenant between me and thee, and will multiply thee exceedingly. 

Gen 35:11  And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins; Gen 35:12  And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.  

Welcome to Shemot (Names), this week’s Torah / bible study Portion. Exodus 1:1–6:1; Isaiah 27:6–28:13, 29:22–23; Jeremiah 1:1–2:3; Romans 12:1–21  “These are the names [ve’elehshemot] of the sons of Israel who went to Egypt with Jacob, each with his family.”  (Exodus 1:1). 

In last week’s Torah portion (Parasha), the first of the five books of Moses, Genesis (Bereisheet, In the Beginning), ended with the deaths of Jacob and Joseph.  This week, we begin the second book of the Torah (God’s instructions), Exodus, called “Shemot” in Hebrew, which means names.  This section describes the suffering of the Israelites under bondage to the Egyptians, the birth of Moses, and his miraculous salvation from out of the Nile River.  It also describes his calling to deliver Israel and his encounter with Pharaoh. 

So far we have seen the ways of Yahweh God were firmly established and kept by His obedient followers (individuals and family) before the forming of a nation or group of people, Israel. Appointed times (Gen 1:14), burnt and other offering criteria (Gen 22:7) etc.  We also saw anti god worship and practices, some similar to Yahweh’s as adultery being forbidden (20:9).  We should now see this family had multiplied into a nation over 430 years.  Yahweh’s ways were passed onto the newly formed nation through Moses.  Neither had much knowledge of Yahweh’s ways having been under Egyptian rule and lifestyle for 430 years.  Even His name and way, that of their fathers, they had forgotten. They had become "Egyptian" in nature, knowledge and lifestyle and needed to be reborn into a new nation and lifestyle. 

Like Moses, Like Yahshua. “Exo1:5  And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already”. We should not think it was only 70 people who went into Egypt.

Welcome to this week’s Torah / bible section study.   “And Jacob lived (Vayechi Yaacov) in the land of Egypt seventeen years; so the days of Jacob, the years of his life, were a hundred forty and seven years.” (Genesis 47:28).

In last week’s study, Joseph revealed his identity to his brothers and invited them, as well as his father, to live in Egypt in order to provide for them during the famine.  Joseph, his brothers, and his father were joyfully reunited and reconciled. This week’s section, Vayechi ends the first book of the Bible with the death of Jacob as well as that of Joseph.  What follows is the family and their households multiplying to become a nation named after Jacob whose name was changed by God to Israel. 

Jewish Longing for the Promised Land: On arrival in Egypt, the Hebrews are separated from the Egyptians and live in their own part of Egypt (Gen 46:34, 47:11).  In this section, Jacob compelled Joseph to vow to carry his body back to the Land of his Fathers and bury him there.  Joseph agreed to his dying father’s request not to leave his body in Egypt (Gen 47:29–30). To Jacob, where his body ended up after death was important as it should be with us today.  The promise of the land and life with our maker and saviour.  Although Jacob had lived the last 17 years of his life in Egypt, he never forgot the Land God had promised him by divine Covenant.  Jacob wanted to be buried with his fathers, Abraham and Isaac in the Machpelah cave back in the land of Canaan.  This indicates that, even in death, he still believed in the Abrahamic promises. He believed the land of Canaan would one day belong to his children, and he wanted to be buried there. Moreover, Jacob believed in life after death. That is what he means when he told his sons, "I am about to be gathered to my people" (Genesis 49:29). Jacob anticipated being reunited with his forefathers one day.

Shalom All,  Welcome to this week’s Torah / Bible study section, which is called Vayigash (Then He Drew Near).  “Then Judah came near [Vayigash וַיִּגַּשׁ] unto him and said, ‘Pardon your servant, my lord, let me speak a word to my lord.  Do not be angry with your servant, though you are equal to Pharaoh himself.’” (Genesis 44:18). 

In last week’s Torah / bible portion, Pharaoh appointed Joseph administrator over all of Egypt in order to save Egypt from the coming famine, which he did.  That famine affected much of the region, and the nations looked to Egypt as a source of food.  When Jacob sent his sons to Egypt for grain, Joseph recognized them but did not reveal himself, maybe wisely testing their integrity through a series of character challenges.  I forgot to point out a similarity between Gen 43:32 where Egyptians did not mix with Hebrews and visa versa (Gen 43:32  And they set on for him by himself, and for them by themselves, and for the Egyptians, which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians). And Act 16:20 And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, Act 16:21  And teach customs, which are not lawful for us to receive, neither to observe, being Romans. See also 45:20, 46:34 they lived apart. For fear of conversion, God and false god worshippers are instructed not to mix. This is what led to the downfall of Israel. 

Welcome to this week’s Torah / bible study called Miketz (At the End)  “And it came to pass “at the end” of [miketz] two full years, that Pharaoh dreamed a dream: and, behold, he stood by the river”  (Genesis 41:1). 

In last week’s study, Joseph’s brothers became jealous of Joseph and plotted against him because his father favoured him above his other sons and because his prophetic dreams revealed his own grand destiny.  So they threw him into a pit and then sold him into slavery. While serving honourably as a slave, Joseph was set up and sent to prison for a crime he did not commit.  In this week’s reading, Joseph is finally about to come to the end of his many trials and enter into his destiny.  In fact, the name of this study section, Miketz, the opening verse of this week’s Torah / Bible reading, hints at this since this Hebrew word means “at the end” of. 

While in prison Joseph, with God’s help, interprets two dreams of fellow royal prisoners resulting in one being killed and the other reinstated to royal duties.   Despite Joseph accurately predicting the cupbearer's release and his plea to be remembered, the cupbearer seemed to forget about Joseph as soon as he was out of jail.  As disappointing as that must have been for Joseph, it does seem that it was part of God's plan for Joseph to be forsaken and forgotten in prison, since that left him in the right place to fulfil his destiny at the right time.  Note to "interpret" does not mean to translate into another language as people are taught it means in Corinthians with speaking in tongues.  Everyone spoke the same language and understood the words of the stories (dreams); but only Joseph could both understand the language (words) AND the meaning behind the story. Their message, significance, "interpretation".

Shabbat shalom,  Welcome to Vayeshev (And He Lived), this week’s Torah / bible reading portion.  “Jacob lived in the land where his father had stayed, the land of Canaan.”  (Genesis 37:1).  

In last week’s Torah study, Jacob returned from Haran with his entire household to settle in the Land of Canaan.  After all the twists and turns of Jacob’s life, he longed to settle down in the land God had promised.  The original Hebrew uses the word yeshev, which means to settle.  In Israel, a settlement is called a yishuv, and those who settle in Israel, especially within the disputed territories of Judea and Samaria, do so at great risk from Palestinian terrorists who often live nearby.  In this study section, we learn about the trials of Jacob’s favourite son, Joseph, whom God had given the gift of dreams and their interpretation. Many of those dreams revealed Joseph’s future exalted position.  By relating these dreams to his brothers, however, Joseph fuelled their jealousy, which had already been aroused by their father’s favouritism toward Joseph, son of his favoured wife, Rachel.  The foundation of the events is Jacob had Joseph in his old age from one of his wives.  At age 17 Joseph had a dream which he relayed to his father and brothers Gen 37:2-5.  This implied Joseph would rise to rule over them and led the bothers to sell him into slavery, telling Jacob, their father, that Joseph was eaten by a wild animal.

Shalom All,  Welcome to this week’s Torah / Bible study section.  “And Jacob sent [vayishlach וַיִּשְׁלַח] messengers ahead of him to his brother Esau in the land of Seir, the country of Edom.”  (Genesis 32:4[3]). 

In last week’s study, Jacob left his unjust father-in-law, Laban, while he was off shearing his sheep.  Fearing that Laban would keep his daughters, Leah and Rachel, Jacob stole away with all he had: his sons, his wives, and all of his livestock, heading for the mountains of Gilead.  This group are the forerunners of those who entered Egypt and came out as the nation of Israel.  Note they consist of the household of Jacob, Gentile servants and wives included.  So from the outset God’s “my people” was and remain a composition of Jew and Gentile who live by His commandments.  No colour nor nation of birth differentiation; but a “mixed multitude” of obedient believers as would be in the promised new heaven and earth. 

After 22 years in Haran (a place in Mesopotamia), it was likely difficult for Jacob to free himself from Laban’s wicked manipulation and control, but he did succeed.  We can imagine that he was anticipating with great joy his return to his ancestral homeland of Canaan; however, in order to do so, he had to first pass through Edom, the territory of Esau, his estranged brother [Gen 36:1  Now these are the generations of Esau, who is Edom. Gen 36:2  Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Aholibamah the daughter of Anah the daughter of Zibeon the Hivite;  Gen 36:43 … these be the dukes of Edom, according to their habitations in the land of their possession: he is Esau the father of the Edomites]. 

Jacob’s Family Becomes a Nation. 

“Then the messengers returned to Jacob, saying, ‘We came to your brother Esau, and he also is coming to meet you, and four hundred men are with him.”  So Jacob was greatly afraid and distressed”  (Genesis 32:6–7). 

The time had come for Jacob to confront his past.  More than two decades had passed since Jacob had posed as his brother Esau and received the first-born blessing from their father.  The last time Jacob had seen Esau, he was filled with murderous rage, vowing to kill him; therefore, it is no wonder that Jacob felt anxiety at the prospect of seeing his brother again, especially upon learning that Esau was headed his way with 400 men!  Had Esau held a grudge against Jacob all these years?  Or had time eased the pain of betrayal and brought forgiveness?  Could the generous gifts of livestock sent ahead to Esau somehow appease his anger?  Jacob was about to find out.  Jacob was a man of strategy: he divided his family and the people with him, along with his flock, herds and camels, into two camps.  That way, if Esau attacked one camp, the other would survive (Genesis 32:8). 

The Bible does not simply call these camps family.  This is the first time that the Torah refers to those who are with Jacob as a nation (ha’am הָעָם).  “Jacob divided the people [ha’am, הָעָם] who were with him into two groups.”  (Genesis 32:7)  This is why (rightly or wrongly as some may argue) the Jewish people, even today, are called the house of Jacob.

Shalom All,  Welcome to this week's study on what may well be the most important appointed time of God; Yom Kippur.

“Lev 23:27  Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD. Lev 23:28  And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God. Lev 23:29  For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. Lev 23:30  And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Lev 23:31  Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings. Lev 23:32  It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.  

Ten days ago, we celebrated the festival of Rosh Hashanah (New Year), which is also called Yom Teruah (Feast of Trumpets).  This began the Yamim Noraim (Days of Awe), a 10-day period of repentance and seeking forgiveness.  It is traditionally believed that God’s judgment is pronounced yearly on Rosh Hashanah, and that this judgment is sealed on Yom Kippur יוֹם כִּפּוּר (or Yom HaKippurim) The Day of Atonement.  During this period, we can influence that judgment through sincere repentance. Yom Kippur, the climax of these Ten Days of Repentance, is so important that it is traditionally considered the holiest day on the Jewish calendar.  Why is this day so holy?  Because only on this one day in the entire year the Jewish High Priest (the Kohen HaGadol) was allowed to enter into the Holy of Holies (Kadosh HaKadoshim) to make atonement for the sins of the nation of Israel. 

Although there is no Temple today, this annual “clean up” day is still an important spiritual discipline. The apostles teach that believers constitute a collective Temple of the Holy Spirit. The concentrated day of fasting, confession, repentance and petition for forgiveness is like an annual spiritual clean-up. This does not mean that we do not regularly confess our sins and repent. Nor does it mean that our sins are not forgiven by the blood of Messiah. It simply means that, once a year, it is a good idea to take inventory, straighten things up and scrub down the soul. That's what the Day of Atonement is all about.