בס”ד

Parashat Beshalach (When he sent) Exodus 13:17-17:16

Haftarah: Judges 4:4-5:31

Judaism teaches that only a minority of the Hebrews actually kept Passover and departed from Egypt with a mixed multitude of Gentiles. This new assembly was called the Children of Israel. What one learns from this is that throughout Israel’s history it has always been a remnant that has received HaShem’s provision and not all of the descendants of Jacob. This will also prove to be the case in the last days. Isaiah writes,

“And it shall be on that day that no longer will the remnant of Israel and the survivor of the House of Jacob continue to rely upon the one who hits him, rather upon HaShem, the Holy One of Israel he will rely in truth. A remnant will return, the remnant of Jacob, to the Mighty G-d.” Isaiah 10:20-21

Likewise, after the 70 years of exile in Babylon, a remnant returned to the Promised Land. Both Jewish and Christian scholars see this return as not only a fulfillment of prophecy, but a necessity for the Messiah to be born in Bethlehem. Hence, if Christianity as a whole saw it prophetically necessary for Messiah’s First Coming that the Children of Jacob return to the Land, why is it becoming increasingly rare within Christianity today to see the modern State of Israel as fulfillment of prophecy and connected to Messiah’s Second Coming?

I realize that most of you who will read this brief article worship in congregations that understand Israel’s prophetic role in the end times. Consider yourselves very blessed to sit under leadership that uses all the Scriptures to establish theological positions. What you may not know is how rare such an understanding concerning Israel is among the breadth of Christianity throughout the world.

In this week’s Torah portion, Pharaoh, having agreed to send Israel forth from bondage into the wilderness to worship HaShem, changed his mind and pursued the Children of Israel to the sea. Israel was boxed in between the wilderness, the mountains and the sea. Their position seemed hopeless against the powerful army of Pharaoh. Yet the miraculous victory only serves to foreshadow Israel’s victory over all the nations of the world that will attempt to destroy the Jewish people in the last days who are living in the Promised Land. Is it not surprising that the very pastors who deny a divine right for the Jewish people to return to the Land of Israel and prefer to call it by the name “Palestine”, fail also to teach about the last days from the Prophets.

It is my opinion that in the same way Judaism has for centuries ignored the testimony of the Prophets, and in doing so missed out on identifying the Messiah as Yeshua, so too will those Christians who ignore Prophecy be unprepared for Messiah’s return and will actually be espousing positions that favor the perspective of the Enemy.

Shabbat Shalom

בס”ד

Parashat Bo (Come) Exodus 10:1-13:6

Haftarah: Jeremiah 46:13-28

The Bible is full of warnings, yet most people do not heed these warnings. When they begin to suffer the consequences of their disobedience, they are often times shocked and act as though they cannot understand why they are in a difficult situation. It is as though they never heard the counsel of Scripture. In this week’s Torah portion Pharaoh, as well as all of Egypt, is suffering from his unwillingness to obey HaShem’s command, through Moses, to send forth the Children of Israel from Egypt. Seven plagues have already taken place and now after Moses and Aaron announced what the punishment would be for Pharaoh’s continued rebelliousness, Pharaoh’s servants made a most interesting statement.

“Pharaoh’s servants said to him, ‘Unto when will this be for us a snare? Send forth the people and they have worshiped HaShem their G-d, before you shall know that Egypt has perished.” Exodus 10:7

Many things about this verse stand out. First is the fact the Pharaoh’s servants used the word snare for what was happening in Egypt. In other words, they knew that a trap had been set for them. The question is why would G-d have laid a trap for the Egyptians? The answer is that they are guilty of sin. The Children of Israel being in Egypt could either bless the Egyptians or bring upon them great destruction. It all depended how Pharaoh would respond. This is the same with Messiah Yeshua.  How one responds to Him is going to greatly impact one’s life. Second is the construction of the sentence that they, the Children of Israel have worshiped HaShem their G-d. All English translations render this phrase in the future, “that they may worship” but the vav consecutive (a Hebrew grammatical device) changes the future construction to a past tense. The Hebrew text wants to emphasize to the reader that it is because of previous acts of worship that HaShem is responding to Israel’s situation. What were these previous acts of worship? The book of Exodus offers two explanations. The first is the faithful acts of the Hebrew midwives when they feared G-d more than Pharaoh (See Exodus 1:15-22). The second is because the Patriarchs had responded to HaShem’s call and entered into a covenant with Him (See 2:24).

What one needs to remember is that HaShem is faithful and He will remember all of one’s faithful acts of obedience. The writer of the Epistle to the Hebrews wrote,

“For G-d is not unrighteous to forget your work and labor of love, which you have shown to His Name…” Hebrews 6:10

This Biblical truth should be a great encouragement to us and it should motivate us to be faithful to G-d and then look with expectation for Him to move in our lives.

Finally, in verse seven the phrase which concludes the verse, “… before you shall know that Egypt has perished” is actually in the form of a question. It is virtually impossible to capture this idea in English, but the thought here is that Pharaoh’s servants are asking Pharaoh, do you really want to experience Egypt’s destruction before you are willing to respond to the command of the Hebrew G-d? In other words, what is it going to take for Pharaoh to stop being stubborn, and submit to the instruction of the one true G-d?

This is a good question for all of us. We all have areas in our lives which manifest disobedience to Yeshua. The Scripture warns us repeatedly to humble ourselves and bear the fruit worthy of true repentance, but so often we stubbornly maintain our way and are blind to the destruction that we are bringing upon ourselves and others.

We all have a little of Pharaoh in us.  By faith, send him forth and be filled with the anointing of the Holy Spirit.

Shabbat Shalom

בס”ד

Parashat Va’eira (I appeared) Exodus 6:2-9:35

Haftarah: Ezekiel 28:25-29:21

In last week’s Torah portion Moses was born and called into service. At first Moses did not want to answer HaShem’s call. The primary reason was that he did not think that he was fit for the job.  In Exodus 4:10 Moses states that he is not a man of words for he had a heavy mouth and a heavy tongue. Scholars have debated what exactly the intent of Moses’ statement was. G-d responds that He is the One Who placed the tongue in a man. In other words, HaShem made Moses the way he is and therefore He is obviously aware of any physical limitations that he might have. Moses’ response did not change HaShem’s call upon him, for G-d said,

“And now go and I will be with your mouth and I will teach you what you shall say.”

Exodus 4:12

The construction of the Hebrew sentence makes it very clear that HaShem was going to be with Moses in a special way, only if he obeyed HaShem’s call and he went. Also please notice that the text does not say that G-d will teach Moses how to speak as some translations infer; rather only what to say.

In this week’s Parashah Moses twice mentions this same “handicap” by saying that he has uncircumcised lips (See Exodus 6:12, 30). Rashi understands this term to mean “lips that are sealed”. He cites Jeremiah 6:10 when the same word is used but this time it is used to describe ears. Many would understand this to mean that their ears were closed in the sense they were unwilling to hear. In returning to Moses, does this mean that Moses was unwilling to speak? The context makes it clear that Moses was not saying to HaShem that he was unwilling, but more in line with the idea that he was unable to speak in a manner that Pharaoh would respond.

In Leviticus 19:23 the word appears in regard to the fruit of a tree which is considered uncircumcised or forbidden for the first three years. The word appears also in Habakkuk 2:16 and this time one is offered a large variety of different translations for this word.  Close examination of this word reveals that the concept of “uncircumcised” means that which cannot produce the desired results; that is, something which is unacceptable to G-d. In one sense Moses was right, he could not speak in a manner that would accomplish the purposes of G-d unless HaShem moved in the situation. This is exactly what HaShem promised to do back in Exodus 4:12, and in chapter 6 Moses was confessing that if he was going to be successful, then HaShem was going to have to be active in the situation.

It is very important that immediately after Moses said this the second time in Exodus 6:30 that G-d said to Moses,

“…See I have set you (as) a judge to Pharaoh and Aharon your brother will be your prophet.” Exodus 7:1

The word I translated “judge” is literally the word Elohim or G-d. This word can also be used in regard to people or angels and in these cases it carries a meaning of a judge or a superior. We all know that in the end, Pharaoh did exactly what Moses ordered him to do and Pharaoh sent the Children of Israel forth from Egypt.

The lesson for us is a simple one; every aspect of our being is uncircumcised, until the L-rd moves in our life. When He does, He can take one like Moses who had a heavy mouth and tongue and make him into one that Stephen said, was “mighty in words” (See Acts 7:22).

HaShem has a call for your life; it may very well be in an area that you feel inadequate and not gifted. This is often the case, as faith is trusting in the Holy Spirit to equip us when we see no physical means that we can accomplish the task. Remember G-d’s words earlier to Moses, “And now go and I will be…”

Shabbat Shalom

בס“ד

Parashat Sh’mot (Names) Exodus 1:1-6:1

Haftarah: Isaiah 27:6-28:13, 29:22-23

In this week’s Torah portion one learns that if you want to be used to the fullest by HaShem, you must realize that your plans for your life might need to be changed in a drastic way. We are all familiar with the account of Moses standing up for his fellow Hebrew and killing the Egyptian who was afflicting him. When Moses realized that the news of this had reached Pharaoh, and that Pharaoh intended to kill him, he fled from Egypt to Midian. When G-d appeared to Moses, one of the things He said was,

“And now go, I have sent you to Pharaoh והוצא My people, the Children of Israel from Egypt.” Exodus 3:10

The first thing that HaShem instructed Moses to do was to go! Moses was very content to raise his new family in Midian and to live out his days there. But G-d had a very different plan for his life. When Moses saw the burning bush, he could have simply ignored it, but he did not.  In other words, Moses responded to HaShem’s act to capture his attention. All too often people are not open to G-d’s methods of communicating to them. G-d moves, but we are so consumed by the things of our life that we fail to turn aside.

Notice that I did not translate the Hebrew words והוצא. There is actually two Hebrew words here, “ו” which means “and” and the word “הוצא”, which is a hiphil imperative verb. The imperative is the command form and the hiphil is the causative stem in Hebrew grammar. In other words, Moses is being commanded by G-d to cause the Children of Israel come out of Egypt. Therefore it ought to be translated as “and you will make to come forth”. How could one man make the Children of Israel to be set free from bondage and to be brought forth from Egypt? The answer is that Moses certainly could not do so alone.

Here is the exciting message of this passage; when one responds to G-d all things become a possibility. What do I mean, “All things”? The proper answer is that His will, no matter how beyond our ability, can become a reality in our life. Does G-d’s will becoming the reality of your life excite you?

I watch via the internet several messages each week. This past week (the first week of 2012) I heard several popular pastors, boldly shout from their pulpits, “This is your year”. People in the audience were so excited to hear these “men of G-d” proclaim this declaration. I suppose that people are looking for encouragement and those in trying situations take consolation in hearing one that they admire proclaim, “This is your year!”

I hope that we are not so spiritually blinded to fall prey to such vain and empty proclamations. What should excite us is that if we respond in faith to Messiah Yeshua, this year, HIS WILL can be the reality of our lives.

Shabbat Shalom

בס”ד

Parashat Vayechi (And he lived) Genesis 47:28-50:26

Haftarah: I Kings 2:1-12

Shabbat Chazak

Recently I was speaking to some family and friends and the conversation moved to death. The oldest person who was part of the conversation was a man in his earlier eighties. He has made no plans whatsoever for his death and commented, “What do I care what happens to me after I die.” This man professes faith and what he was saying is that it makes no difference to him, where he is buried or how the burial takes place. Such an attitude was in stark contrast to the words of Jacob concerning his death. For Jacob commanded Joseph as he knew his death was approaching,

“If I have found grace in your eyes, please put your hand under my thigh and do with me kindness and truth—Do not bury me in Egypt.” Genesis 47:29

It is important to realize that Jacob’s request was not for his benefit, but rather to influence his family that Egypt was not the place for them. It is also most significant that Jacob did not just request any place in Israel, but the Cave of Machpelah in Hebron. Why specifically this location? The Patriarchs represent two important Biblical themes. The two themes are covenant and promise. In other words, Jacob wanted to cause his family, especially the new leader, Joseph, to remember that he and his brothers had a covenantal responsibility to HaShem and if they had any expectation of HaShem fulfilling the promises of this covenant then they would have to leave Egypt and settle in the Land of Israel.

Jacob’s action was the opposite of his brother Esau, who only thought about himself and his own generation. I am currently doing a study in 2 Peter. Peter also speaks about the promises of G-d (See 2 Peter 1:4) and in regard to those promises Peter states that the Divine Power of Messiah Yeshua will grow and mature the believer to inherit them. However, if one is not going through this process that Peter describes in verses 5-8, then Peter informs the reader that it is because the person “is blind and short sighted and has forgotten that he has been purified from his former sins” (Verse 9).

The point that I would like to emphasize from this verse is that Peter informs the reader that it is a great hindrance to the believer if he does not have a Kingdom perspective, i.e. if he is short sighted. Jacob was faithful because he used every aspect of his being, even his death and burial, to influence others concerning the plans and purposes of the living G-d. Good advice for all.

Shabbat Shalom

בס”ד

Parashat Vayigash (and he approach) Genesis 44:18-47:27

Haftarah: Ezekiel 37:15-28

In this week’s Torah portion there is a lesson about the necessity of falling under conviction. If a person does not know the reality of his sins, he will not appreciate the grace and forgiveness that is either offered to him or which he received.  When Joseph revealed himself to his brothers after a 17 year separation, the Bible emphasizes the importance of the manner in which Joseph did this. He did not right away say, “Hey guys I am your brother and I forgive you for selling me into slavery.” Rather Scripture reveals a very detailed and cognitive method which Joseph utilized to teach his brothers the proper perspective which they needed to comprehend, so that there could be true reconciliation.

When Joseph saw how his brothers had changed, especially Judah, who was now very concerned about their father Jacob and how he would handle the loss of Binyamin, whereas he and the rest of the brothers were indifferent to the pain they caused their father in regard to Joseph, he was moved to reveal himself to them and seek reconciliation. It is most significant that after Joseph said to them, “I am Joseph…” that he immediately asked, “… Is my father still alive…?” Why would he ask this question when if one reads the conversation between Joseph and Judah which led to Joseph being moved to reveal himself, it was quite obvious that Jacob was still alive? The answer is found in the next part of the verse. The text reads, “…his brothers were not able to answer him because they were afraid.” (See Genesis 45:3).

The brothers could not respond because they were seized with fear because they were convicted by their sin and that it was going to be exposed to their father. When Joseph saw their fear and contrition, he never told their father how it was that he arrived in Egypt. In other words, Joseph did not want revenge nor did he find satisfaction in even the truth being exposed when this would shame his brothers. Rather he saw how HaShem used it for good. This does not mean that the brothers had not sinned, only that because Joseph loved G-d and was called in a very specific way to be used by G-d, that HaShem did not allow the sin and disobedience of the brothers to thwart what He had called Joseph to be, the leader of the Children of Israel as Joseph’s dreams had promised (See Romans 8:28).

It would be wrong to think that this was the only way that G-d could accomplish this purpose; rather the great Sovereign G-d is not hindered from fulfilling His will even by the disobedience of man.

Shabbat Shalom

בס”ד

Parashat Mikeitz (From the end) Genesis 41:1-44:17

Haftarah: Zechariah 2:14-4:7

Shabbat Chanukah

Although our theology should come from what the Bible says and not from what does not appear in the Scriptures, I do think one can learn an important message from something that is not written in this week’s Torah portion. We are all familiar with the account of Joseph being sold into slavery and how he became the leader of Egypt under Pharaoh. It is also well known how the brothers came down to Egypt to buy food and how eventually Joseph revealed himself to them. It is within this section that Joseph places his silver goblet in the sack of Benjamin to make him appear guilty of stealing it. Obviously Benjamin was innocent.

It is very significant that when Benjamin is caught, as it were “red-handed”, with the goblet, nothing is said of him making a defense. Sometimes in situations it is not beneficial to state your case or argue with others about what they believe concerning you. No matter what Benjamin would have said, the fact that the goblet was in his sack made him appear to be absolutely guilty. In other words, it may simply be best at times to remain silent and trust that G-d will eventually manifest the truth either in this age or in His kingdom.

Scripture is very clear that one day all things will be revealed,

“There is nothing covered that will not be revealed, or nothing hidden that will not be made known.” Luke 12:2

It takes a great deal of faith and humility to wait and to trust G-d, when everyone is believing a falsehood about you, that Messiah will work it out in a way that one day will vindicate you and glorify Him. A great thing to remember when you feel injustice in this world is the meaning of the name Daniel— G-d is my judge! By the way, He is also our avenger.

Shabbat Shalom

בס”ד

Parashat Vayeishev (and he dwelt) Genesis 37:1-40:23

Haftarah: Amos 2:6-3:8

In this week’s Torah portion Joseph is sold into slavery by his brothers. One of the primary reasons for this was his dreams revealing that he would be exalted over his brothers. This, along with the special relationship Joseph had with his father caused the brothers to ultimately stage his death and send him to Egypt. The question that I would like to ask is, were the brothers simply annoyed by Joseph’s dreams or did they believe that these dreams were actual revelation concerning Joseph’s future?

If one pays close attention to the clues of the text the answer to this question is that the brothers believed that these dreams were indeed divine communications concerning Joseph’s future. For the reader is told,

“And his brothers were jealous of him…” Genesis 37:11

The choice of the word “jealous” conveys the idea of desiring something that another possesses. Hence, each brother desired to be the one who would be exalted above the others. If they merely thought these dreams were Joseph’s own words, then they too could have made up their own dreams. However, because they believed that these dreams were prophetic, they took drastic action to thwart the fulfillment of them. This fact is seen in their statement:

“…And we will see what will be with his dreams.” Genesis 37:20

In other words, the brothers were knowingly striving against the prophetic plan of HaShem in their action against Joseph. Joseph, who functioned as a type of savior in Egypt, actually personifies Messiah. The point I want to make is that many people, both Jew and Gentile alike, reject Yeshua as the Messiah, not out of ignorance or simply not knowing, but a cognitive desire to reject HaShem’s plan. Like the brothers, this is often rooted in pride.  This is true not only in regard to Messiah’s first coming, but also in regard to the events concerning His Return.

I would like to encourage individuals to pay close attention to what the Bible reveals about the Millennial Kingdom. Although Scripture makes it undeniably clear that Yeshua will return prior to the Millennium, more and more people are discounting the reality of the Millennium or spiritualizing it into far less than the word of G-d states about it. The reality of the Millennium is inherently related to HaShem’s promises to Israel and therefore will manifest His faithfulness. Those who scoff at the Millennium are most similar to those who discounted Joseph’s dreams.

Shabbat Shalom

בס”ד

Parashat Vayishlach (And he sent) Genesis 32:4-36:43

Haftarah: Obadiah

Hate for Israel and the Jewish people is not new. It has been around since G-d made a covenant with Abraham. What one needs to understand is that this hate is satanic. It is related in Satan’s desire to thwart the plans and the purposes of G-d. In this week’s Torah portion one reads about the birth of Binyamin (Benjamin) which led to the death of Rachel. The text says,

“And Jacob set up a monument over her grave; it is a monument of Rachel’s tomb unto this day.” Genesis 35:20

I remember the first time I visited Rachel’s tomb and saw a rather simple structure that housed the site. With the concessions that Israel has made for peace over the last 18 years and granting the Palestinians greater responsibilities for administering the areas where most of the Palestinians live, came numerous attempts not only to destroy the site, but also to kill those who visited it. Now this tomb has been turned into a compound so as to protect the site, with a large wall shielding the bulletproof buses that take both Jew and non-Jews (usually Christians) to the tomb. How sad it is that Muslims feel so threatened by the existence of any sign of Scriptural truth that they respond with violence and through destruction of property.

Perhaps why Muslims fear this location is what the Prophet Jeremiah said concerning this location,

“Thus said HaShem, a voice is heard on high the bitter weeping of Rachel, she weeps concerning her children; she refuses to be comforted concerning her children for they are not.  Thus said HaShem, restrain your voice from weeping and your eyes from a tear, for there is a reward for your act says HaShem for they shall return from a foreign land.  There is hope for your end says the L-rd, the children will return to their border.”   Jeremiah 31:14-16

What a great message of hope. In the Gospel of Matthew the first part of this passage is quoted (See Matthew 2:18) in regard to King Herod killing the male children two years and younger. Don’t make the same error as the replacement theologians who want to say that these verses have their complete fulfillment in the time of King Herod. Nothing could be further from the truth. The Gospel of Matthew quotes only one verse to bring the same sorrow that Rachel had at the time of her death, for she prophesied concerning the exile that would happen to the Jewish people and the death of all those male children. Notice that Rachel is grieving not about her death, but about these two events which will bring great sorrow to the Jewish people. Nevertheless, in the end times there will be a return of the Jewish people to the land and the ancient hope will be restored. It is not a mere coincidence that also in this 31^st chapter of Jeremiah, the New Covenant is also prophesied. This is the same New Covenant that Messiah Yeshua spoke of at the Last Supper (Matthew 26:28 and parallel passages). Careful attention to this New Covenant reveals that although Yeshua’s blood established this covenant, the full outcome of this covenant has not yet been realized.

The Muslims do not want the outcome of this covenant which is the Kingdom of G-d upon earth. Hence, they lash out violently at anything and anyone who is connected to it. How sad it is when people are in darkness and will not step into the light, which is the Light of this world (Messiah Yeshua).

Shabbat Shalom

בס”ד

Parashat Vayeitzei (And he (Jacob) went out) Genesis 28:10-32:1

Haftarah: Hosea 11:7-14:10

In this week’s Torah portion there is a strange passage concerning an ancient tradition regarding fertility. When speaking about the Matriarchs they all had something in common— they had problems conceiving a child. Although Leah had no problem becoming pregnant at first, after her fourth son Judah, she became barren. In order to help his mother, Reuben went out and found a certain type of vegetation called dudaim. Although many have translated this Hebrew word in a variety of different ways, the truth of the matter is that no one knows what dudaim are.

Regardless of not knowing their true identity, it is clear from the text that people held that these dudaim contained some special attributes that assisted women in conceiving. In this section (See Genesis 30:9-21) when Rachel heard that Reuben had found dudaim and had brought them to his mother, Leah, Rachel wanted them for herself so she could conceive. It is most significant that Leah gave them to her, but only for the right to lay with Jacob that night. One learns in verse 17 that Leah conceived but without any so-called “power” from the dudaim. She conceived because,

“And G-d heard Leah and she conceived and bore to Jacob a fifth son.” Genesis 30:17

In other words, it is through the power of prayer and not some silly superstition that is commonly held by many individuals that Leah bore three more children. It was only after HaShem finished giving conception to Leah that Rachel once again became pregnant, but not by the dudaim, for the Torah states,

“And G-d remembered Rachel and heard her and G-d opened her womb.” Gen. 30:22

It is clear that Rachel learned that not by the dudaim, but by prayer and the mercy of G-d that she returned to bearing children, for at least three years had passed from the time that she had received the dudaim from Leah. I emphasize G-d’s mercy because of the fact that the same Hebrew verb is used to form both the word mercy and womb.

Unfortunately, I hear many people resorting to various means to accomplish their desires, rather than simply seeking HaShem by praying in the name of Yeshua. So often these means are rooted in strange traditions and odd practices. Even those who profess to be G-d fearing and Torah guided, practice such behaviors which are an abomination to our L-rd.

Shabbat Shalom.