Beha’alotcha (To raise up) Num 8-12

Torah Portion: Beha’alotcha (To Raise Up) B’midbar (Numbers) 8:1-12:16

HafTorah: Zechariah 2:14-4:7

Tonight we talk about Beha’alotcha or “raise up.” This Torah portion covers many subjects from the dedication of the Levis to the sin of Aaron and Miriam, when they spoke against Moses.  Fire also seems to play a large part in this Torah section. We see it at the beginning and also as a guide of the people later on.

Tonight I want to take this symbol of fire and see what we can glean from G-d’s word. In fact the very name of the section Beha’alotcha is usually translated as kindle, as here where the Torah speaks of the duty to light the Menorah in the Mishkan and later in the Temple. To help us in our quest for the spiritual lesson let us look at a couple of things. First, the word itself means kindle as it is usually translated, but another meaning is to, “raise up.” In this meaning it would speak to the priest to raise up the flame of the Menorah.

Tetzaveh (You Shall Command) Ex. 27

Torah Portion: Tetzaveh (You are to order) Sh’mot (Exodus) 27:20-30:10

HafTorah: Ezekiel 43:10-27

New Testament: Philippians 4:10-20

Tonight we read the Torah section of Tetzaveh or “You Command.” Then we will celebrate the holiday of Purim which begins when Sabbath ends. There is one thing that is similar in each of these events. In this Torah section the name of Moses never occurs. It is the only section from Exodus 1:1 through the end of Deuteronomy that does not contain his name. In the book of Esther the name of G-d never appears. There was much discussion when both the Jewish canon and the Christian canon were adapted on if this book should be included or not, mainly because G-d’s name does not appear. However, as we read the book we can easily see G-d at work arranging events to save His people who are under threat of annihilation from the Persian Empire. They were being crushed under the weight of these threats.

Bo (Come) Exodus 10:1-13:16

Torah Portion: Bo (Come) Exodus 10:1-13:16

HafTorah: Jeremiah 46:13-28

New Testament: Luke 2:22-24; John 19:31-37; Acts 13:16-17; Revelations 8:6-9:12; 1-21

I would like us to cover a few things from this Torah section. The first being the issue of the new moon and the first month found in Exodus 12:2. This is the first commandment given to Israel as a people. Why do you think G-d chose this to be the first thing to relate to Israel and what can it teach us?

Boundaries Between Holy and Unholy – Veyetzei Gen 28 12/11

Torah Portion: Veyetzei Genesis 28:10-32:3

HafTorah: Hosea 12:13-14:10

John 1:19-51

Tonight I want us to look at the questions sent out earlier this week. Before we get to them I would like to look at Genesis 28:11 and especially at a couple of words of this passage in Hebrew. In English we read he came to a certain place. The word in Hebrew for “came to” is better read as encountered or touched. And the phrase in this verse, “certain place” can also be read as a reference to G-d who is “The place.” Given this we could read it as, “He encountered G-d.” This helps us understand the angels better as well. It gives us insight into the first of my two questions. I n John 1:51 we read of an encounter between Yeshua and Nathaniel and in Genesis 28:12 we read of the ladder set up with angels ascending and descending. What is the connection? What did Yeshua mean by His response to Nathaniel? Now to another word help. In Genesis 28:12 we read about the angels going up and down on it. Usually read as meaning “the ladder.” The word is translated as, “it” and is the Hebrew word that could be “he” or “him.” So, the angels could be seen as ascending and descending on him – “Jacob.” This could be how Yeshua saw it when He speaks to Nathaniel. Just as the angels ascended and descended on Jacob so they would Him. So now, the question becomes what did Yeshua mean about angels going up and coming down on Him? Where do we see angels connected with Yeshua? Luke 1:11 – foretelling His birth, Matthew 1:20 Joseph and Mary, Luke 2:13 – Shepherd’s, Matthew 2:13, 2:19 – Herod and Egypt, Mark 1:13 – the wilderness, Matthew 28:2 Resurrection, Acts 1:10 – ascent to heaven and Matthew 25:31 His future return.

A Shadow of Heavenly Things – Tetzaveh (You will command) Ex 27

 

Torah Portion: Tetzaveh (You will command) Exodus 27:20-30:10

HafTorah: Ezekiel 43:10-27

Hebrews 13:10-17

A few thoughts first about this section of Torah; First, it is mainly about the priesthood, the articles of clothing and the setting apart of the priests for their service. However, it begins with the commandment that the people bring pure olive oil to cause the lamp to burn continually before G-d. Why not include these few verses with the prior section which was about those things of the Mishkan? Also, G-d speaking to Moses in Exodus 27:20 “bring to you” not “bring to Me.” Why? We are the ones who need the light of G-d in this world. We pray mainly to remind ourselves of whom we serve. So the light here reminds us that without it we are lost in a world of spiritual darkness. No wonder Yeshua said that He was the light of the world. And as here, we as priests are reminded that we must depend upon the light to find our way as we do G-d’s will and service

Beresheet (In the Beginning)

 

Torah Portion: Bereshit (In the Beginning) Genesis 1:1-6:8

HafTorah: Isaiah 42:5-43:11

New Testament: John 1:1-18

For the next few weeks I want us to look at the Torah and the New Testament together to see how one compliments and illuminates the other.  Where better to see this than here in Genesis and in John.  They both start with exactly the same words, “In the beginning.” In fact I would think John had Genesis in mind as he wrote his gospel.

Ki Tavo (When You Come) Deut 26

 

Torah Portion: Ki Tavo (When You Come In) Deut. 26:1-29:8

HafTorah: Isaiah 60:1-22

Tonight I want us to look at the Torah section and the HafTorah as the beginning and the end of the same story. I think these two sections give us a unique opportunity to see history unfold for us from beginning to end. And I want you to see Israel’s centrality in this story. It begins and ends with Israel.

So in the Torah portion called, “When You Come”, we see Moses laying out the renewal of the covenant between G-d and Israel. He states the benefits of that covenant or the blessings. In these blessings every area of life is covered. What is required of Israel to enjoy these blessings? Read Deut. 28:45, 28:62, 28:46-47 and you will see it is obedience and gladness or joy.  Reverence, also a requirement, is found in Deut. 28:58. So G-d required these three things from the people in response to the covenant between them and G-d. In fact, I think for us the requirements are the same. The New Covenant, which allows us as non-Jews to be grafted in to Israel, also requires us as part of G-d’s people, the same obligations. Read in Romans 16:26 (obedience) Luke 2:10, Romans 15:13 and Acts 20:24 (joy) Hebrews 12:28 (reverence). This is our part in this covenant transaction between G-d and us. What happens if we don’t hold up our end? Is the covenant nullified? No.  Even though much of the church believes scripture states, because of Israel’s sin, G-d has rejected the Jewish people. No, G-d does not walk away. But we do suffer the consequences of our actions when we sin. Here in this Torah portion we read those consequences. They are severe. They take up many more verses than the verses describing the blessings. Why was G-d so clear here about what would result from Israel’s disobedience? They were to be a light to the nations. In fact, the place where they finally ratified this covenant was specifically chosen for that reason – Schem.  This was literally the cross roads of the major trade routes of the ancient world.