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John 4:3-14 Yeshua, being wearied with his journey, sat on the well. And, he requested a drink of water from a Samaritan woman: she responded, questioning how as a Jew, he could ask a Samaritan woman for a drink of water, when she knew full well (no pun intended), that the Jewish people had no interactions with the Samaritan people. Yeshua replies that if she knew who was asking her for a drink of water, she would have asked him, had she known the “gift of G-d,” and would have been given mayim chayim (living water). Yeshua meets the woman where she is at, so to speak, crossing over cultural boundaries, when speaking with her. He brings her the gift of G-d – mayim chayim, living water. We may ask the same question that she asks next, “from where will he draw this living water?” Moreover, what exactly is the nature of this mayim chayim (living water) that he is referring to? The living water symbolizes the spirit of G-d, that is bestowed upon us, when we place our trust in G-d, and the one that he sent to bring us life through the spirit. Furthermore, Yeshua explains to the Samaritan woman, that G-d is a spirit, and those who worship him, must worship him in spirit and truth. Spirit, on the level of the invisible presence of G-d that waits to connect with our spirit. And, truth, as is relevant to the new revelations that are being disclosed through the words given to Yeshua by the Father. Just as the prophets delivered G-d’s updated messages, during the first Temple period, so, too, does Yeshua bring forth the besorah – the message being delivered through him, concerning the Kingdom. This story parallels the narrative of Abraham’s servant Eliezer, who is sent to find a wife for Abraham’s son, Isaac. Eliezer arrives at a well with his entourage around the time that women go out to the well in the evening. He prays for success on his mission, and soon his prayer is answered. Through hashgachah peratis (divine providence), Rebecca shows up at the well, and meets the requirements of Eliezer’s prayer, when she gives him water to drink, and also waters the camels of his entourage. Thus, a wife is found for Isaac at a well, that also quenched the thirst of Abraham’s servant. We may seek out the everlasting waters of salvation through Yeshua.

“May my teaching trickle like rain, my speech distill like dew – like gentle rain on new grass, like showers on tender plants.” Deuteronomy 32:2, Tree of Life Version The words of Torah flow like rain in varying gradations. The words of G’d drop like dew, gently imparting their messages to those who listen. For the renewal of the mind is dependent upon the wisdom acquired through Torah and the truth of His word. “Does not wisdom cry out, and understanding lift her voice?” (Proverbs 8:1, TLV). Of the Word, it is written, “AD’NAI brought me forth, the first of His way, before His works of old. From eternity I was appointed from the beginning, before the world began. When there were no depths, I was brought forth; when there were no fountains abounding with water” (Proverbs 8:22-24, TLV). “For as the rain and snow come down from heaven, and do not return there without having watered the earth, making it bring forth and sprout, giving seed to sow and bread to eat, so My word will be that goes out from My mouth. It will not return to Me in vain, but will accomplish what I intend, and will succeed in what I sent it for.” Isaiah 55:10-11, Tree of Life Version The L’RD’s word has a purpose to fulfill; His teachings have a mission to accomplish, so that we might live by His wisdom. Moreover, “the fear of AD’NAI is the beginning of wisdom, and knowledge of Holy One is understanding” (Proverbs 9:10, TLV). The awe that we have towards the L’RD is a necessary requirement to attain His wisdom. The respect that we have of Him, helps to render the tender shoots of wisdom to grow. His wisdom has been in existence since the beginning in the form of the Word, as written elsewhere, “In the beginning was the Word. The Word was with G’d, and the Word was G’d” (Johnn 1:1, TLV). Inasmuch that the Word was part of the nature of G’d, and came forth from G’d. “And the Word became flesh and tabernacled among us. We looked upon His glory, the glory of the one and only from the Father, full of grace and truth.” John 1:14, Tree of Life Version

“Suppose a man has a stubborn and rebellious son who does not listen to the voice of his father or mother. They discipline him, but he does not listen to them.” Deuteronomy 21:18, Tree of Life Version According to the sages, there never was, nor ever will be such a case that would resort to capital punishment of a wayward son (Sanhedrin 71a). Rather, the commandment is meant to instruct the parents, in regard to their responsibility in bringing up a morally responsible child. It is incumbent upon the parents to discipline their children in an appropriate manner, according to the values of Torah. Primarily, parents need to exhibit proper conduct in themselves, so that they can serve as role models to their children. Additionally, behavior modification is necessary when a child goes astray. This is done to correct faults, and guide the child along the way. The commandment may be understood as emphasizing the necessity of chastening a son who is in error on a moral level, in order to prevent him from worsening in moral laxity. Additionally, it is written elsewhere, “Train a child in the way he should go, and even when he is old, he will not depart from it” (Proverbs 22:6). Based on the individual blessings that Jacob gave to each of his children, the sages teach that this adage implies the need to keep in mind each child’s unique individuality, when guiding them. “I’ll get up and go to my father, and I’ll say to him, ‘Father, I have sinned against heaven and in your presence. I am no longer worthy to be called your son. Make me like one of your hired workers.' And he got up and went to his own father. But while he was still far away, his father saw him and felt compassion. He ran and fell on his neck and kissed him." Lukas 15:18-20, Tree of Life Version The mashal (parable) of the prodigal son exemplifies the L’RD’s compassion toward us when we go astray. It also reflects the Talmudic saying that if we make an effort towards teshuvah (repentance), the L’RD will meet us halfway. This is shown by the father’s response in the mashal, while his son was “still a long way off,” the father, filled with compassion, went out to greet him. The prodigal son, as the mashal (parable) relates Luke 15:11-24), squandered his inheritance on reckless living. Being destitute, and subject to a famine in the land, he hired himself out to work in the fields, gathering husks for swine; yet, he hardly had enough substance for himself to survive. So, he returned to his father, requesting to be one of his servants, knowing that at least he would be able to put bread on his own table. Yet, his father’s response was overwhelmingly more than he had expected, who welcomed him home with a celebration. “‘For this son of mine was dead and has come back to life—he was lost and is found!'”(15:24). When we return from our wayward ways, to our Father in Heaven, in sincere teshuvah (repentance), He will welcome us with joy.

“A prophet will the L-RD thy G-d raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.” Deuteronomy 18:15, JPS 1917 Tanach Moshe speaks to the B’nei Yisrael (Children of Israel), concerning their own implied request for an intermediary, “according to all that thou didst desire of the L-RD thy G-d in Horeb [Sinai] in the day of the assembly, saying: ‘Let me not hear again the voice of the L-RD my G-d, neither let me see this great fire any more, that I die not ‘” (Deuteronomy 18:16). H’Shem responded: “‘They have well said that which they have spoken. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him’” (Deuteronomy 18:17-19). Who is this mysterious prophet like unto Moshe, who speaks in H’Shem’s name? “As the first Redeemer [Moses], so the last Redeemer [Messiah]” (Numbers Rabbah 11:2). Moses was the first redeemer, who led the B’nei Yisrael out of Egypt; according to the sages, the final Redeemer, Messiah will be like unto Moses. The prophet mentioned, here, in this passage is Moshiach. He is raised up from amongst his own brethren (the Jewish people); and he speaks the words that H’Shem commands him to speak. Yeshua was raised up from amongst his own brethren. In the Bris Chadashah, he claims not to speak his own words; rather, he says of himself, that he speaks the words that the Father has permitted him to speak. “Because I do not speak on my own, but the one having sent me [Elokim] HaAv [the Father] has given me a mitzvah (commandment) of what I may say and what I may speak” (Yochanan 12:49, Orthodox Jewish Bible). Moshe served as an intermediary between G-d and B’nei Yisrael, “I stood between the L-RD and you at that time, to declare unto you the word of the L-RD” (Deuteronomy 5:5, JPS 1917 Tanach). In regard to Moshiach, he now stands between G-d and man, “For Ad’nai echad hu (there is one G-d) and there is also metavekh echad (one melitz – mediator)” (1 Timototiyos 2:5, OJB). “Like the first redeemer so will the final redeemer be. The first redeemer was Moses, who appeared to them and disappeared. The final redeemer will also appear to them and then disappear” (commentary on Shemot 2, Soncino Talmud). According to the midrash, Moses “disappeared” for three months, when he was hid by his parents, in order to escape the harsh decree against the newborn, even before being placed in a basket in the River. Later in life, he also “disappeared, when he fled to Midian for forty years. The commentary mentioned above explains, that so too would Moshiach, the final redeemer disappear. “Because of oppression and judgment He was taken away. As for His generation, who considered? For He was cut off from the land of the living, for the transgression of my people” (Isaiah 53:8, TLV). Yeshua has “disappeared,” even vanished from before the eyes of the Jewish people (2 Corinthians 3:15-16). Yet, “The one having been taken up from you into Shomayim, will also come again” (Gevurot [Acts] 1:11, OJB).

“Behold [See], I set before you this day a blessing and a curse: the blessing, if ye shall hearken unto the commandments of the L’RD your G’d, which I command you this day; and the curse, if ye shall not hearken unto the commandments of the L’RD your G’d, but turn aside out of the way which I command you this day.” - Deuteronomy 11:25-28, JPS 1917 Tanach The Hebrew word, re’eh, meaning, to see, may also be understood as “to perceive.” This reading of the word re’eh, may allude to a more subtle understanding of the passage. Consider that to some degree, we may know intellectually that there are consequences for the choices that we make in our lives. Yet, our discernment falls short of the mark, if we do not acknowledge this principle within the realm of our everyday lives, specifically, within the sphere of morality, in regard to our every thought, word, and deed. “It shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations” (Deuteronomy 30:1, JPS). When we “bethink thyself” of the blessings and curses, i.e., perceive that the consequences of our actions are a direct result of either following or not following the commandments, then, we will “return unto the L’RD thy G’d” (Deuteronomy 30:3, JPS). (Because we are able to acknowledge this divine principle in our lives, that gives testimony to His sovereignty, and the authoritative nature of the commandments). In other words, we will be compelled to return to the L’RD, when we see the evidence of G’d’s influence in our lives, by way of the individual blessings and curses that we receive, based upon our conduct in life. This awareness draws us closer to the L’RD, Who is the progenitor of the commandments given to at Sinai. Therefore, we are then able to recognize His influence in our lives, in a direct manner, via the causal relationship between our actions and their consequences. To recognize a divine principle at work, is to accept His Attribute of Justice. “Straight is the gate, narrow is the way that leads to [eternal] life.” - Matthew 7:14 The L’RD makes His expectations known, by encouraging B’nei Yisrael to choose wisely. “I have set before thee life and death, the blessing and the curse; therefore choose life.” Sifrei comments that the additional words, “choose life” are meant to convey the understanding that the L’RD did not mean to imply that it is of no consequence, whichever way we would choose to go. Rather, He encourages us to choose life – chayei olam (eternal life) through making the right choices in our day to day lives. Every moment contains a potential blessing and curse: the choice is ours to make, dependent upon our awareness at the time, in regard to our response to that moment (Me’or Eynayim). This is the level of kedushah (holiness) that the L’RD requires of us: to endeavor to make the right choice in every moment. Additionally, to learn from our mistakes, when we respond in a manner that is less than optimal in the L’RD’s eyes. This requires a constant monitoring of our behavior – what is referred to as internal control, as opposed to an external control. With internal control, an individual may focus on his own thoughts, speech, and action, while examining the conscience at all times. [An accounting of the soul (heshbon hanefesh) may also be made at a designated time of the day]. External control is when someone else points out our mistakes to us. “If we would examine ourselves, we would not come under judgment” (1 Corinthians 11:31, CJB). If we do not accept upon ourselves the yoke of Shomayim (Heaven), as revealed by Messiah, then we will be burdened by the consequences of our sins at the time of judgment. Accepting the yoke of Heaven entails placing the responsibilities of an observant life upon us, by way of permeating our lives with the words of G’d. That is bringing into submission, each and every aspect of our lives, so that we are living in accordance with G’d’s word. We must be servants in this life, for the sake of eternal life in the next.

“For the land you are going in to possess is not like the land of Egypt from which you came. There you planted your seed and watered it by foot, like a vegetable garden” (Deuteronomy 11:10, TLV). Therefore, consider that the land of Israel is irrigated by the rainfall from heaven, without having to employ any manual irrigation like it was so in Egypt. Perhaps, this may be understood as a consolation, when the manna will cease to fall from Shomyaim (Heaven), once B’nei Yisrael enters the land. Eretz Yisrael “is a land that Ad’nai your G’d cares for—the eyes of Ad’nai your G’d are always on it, from the beginning of the year up to the end of the year” 11:12). So, the implication is as follows: that, if the people commit idolatry, then the L’RD “will shut up the sky so that there will be no rain and the soil will not yield its produce” (11:17). Consequently, Israel will know that they are being chastised, for their error, that they may do teshuvah (repentance). This is the rule of thumb, that G’d chastises those whom he loves, especially the apple of His eye (Deuteronomy 32:10; Zechariah 2:8). This precept is exemplified in Israel’s relationship with G’d. Bnei Yisrael is further commanded to “impress these My words upon your very heart” (11:18, JPS), “to the end that you and your children may endure, in the land that the L’RD swore to your fathers to assign to them, as long as there is a heaven over the earth” (11:21, JPS). “The verse teaches you that the land of Israel was given to the Jewish people forever, like the heaven is over the earth forever. If you are exiled from the land, you will return to it” (R’ Bachya on 11:21; sefaria.org). Even while still mostly dispersed amongst the nations today, we are chastised, until our hearts return to the L’RD. ----- ----- ----- ----- ----- “I am the living bread, which came down from heaven.” - John 6:51, Tree of Life Version “Behold, the eye of the L’RD is toward them that fear Him, toward them that wait for His mercy” (Psalm 33:19, JPS). For ourselves, wherever we may live in the world, G’d’s abundance will be bestowed upon us in due time, whether in this world or the next, as long as we continue to look towards Him in awe and reverence. Through the Messiah, who “came forth from the Father,” we are given “the words of eternal life” (John 16:28, 6:68, TLV). Through him, blessings abound, inasmuch that we abide in his word. He clarified the essence of Torah in his words, particularly within his sermon on the mount (Matthew 5,6,7). And, he exemplified the teachings of both the prophets and Moses in his life. Also, he set a new standard: “Whoever breaks one of the least of these commandments, and teaches others the same, shall be called least in the kingdom of heaven. But whoever keeps and teaches them, this one shall be called great in the kingdom of heaven. For I tell you that unless your righteousness exceeds that of the Pharisees and Torah scholars, you shall never enter the kingdom of heaven” (Matthew 5:19-20, TLV).

“But you who held tight [davak] to AD’NAI your G’d are alive today – all of you.” Deuteronomy 4:4, Tree of Life Version Moses emphasizes to the new generation, that in juxtaposition to those who fell prey to the idolatry of the Moabites, and were subsequently punished by the L’RD, those who remained alive, held fast (davak) to the L’RD. Their steadfastness represents the ideal of deveykus, clinging to the L’RD, as a commandment in and of itself. “You shall fear the L'RD your G'd; him shall you serve, and to Him shall you hold fast [davak]” (Deuteronomy 10:20). Yet, the sages note that elsewhere it is written, “For the L'RD your G'd is a consuming fire” (Deuteronomy 4:24). So, they ask how is it possible to cling to the L’RD, if “G'd is a consuming fire?” The answer given is that one clings to the L’RD by attaching himself to a tzaddik (a righteous person). In light of this explanation, it was B’nei Yisrael’s connection to Moses that brought them close to G’d. He served as an intermediary between the Children of Israel and G’d, as noted in kitvei kodesh (holy scripture): “I stood between the L’RD and you at that time [on Mount Sinai], to tell you the word of the L’RD; for you were afraid because of the fire” (Deuteronomy 5:5). “The one who joins [deveykus] himself to the L’rd is one spirit with Him.” 1 Corinthians 6:17, Tree of Life Version Moses intervened for the people, when they transgressed with the golden calf, and G’d was about to destroy them: “Turn from Your fierce anger, and repent of this evil against your people” (Exodus 32:11-12). He was the prototype model of the Tzaddik HaOlam, through which one cleaves to the L’RD; he served as an intercessor on behalf of the people.’ These considerations may serve as a contextual background for the words of Yeshua: “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6, TLV). “For there is one G’d and there is one Mediator between G’d and men, Messiah Yeshua ” (1 Timothy 2:5, TLV). The role of Moses as an intermediary for B’nei Yisrael points towards the role of Messiah, the Righteous One, who is the derech (path, or way) towards G’d. “For through Him we both have access to the Father by the same Ruach” (Ephesians 2:18, TLV). That is, by attaching ourselves to Yeshua through deveykus, we may be one with the Father. "In Him we have boldness and access with confidence through trusting in Him" (Ephesians 3:12, TLV). “Abide in Me, and I will abide in you. The branch cannot itself produce fruit, unless it abides on the vine. Likewise, you cannot produce fruit unless you abide in Me.” John 15:4, TLV

“Then all of you came near to me and said: ‘Let’s send men ahead of us to explore the land for us and bring us back word about the way we should go up and the cities we will enter.’” – Deuteronomy 1:22, Tree of Life Version Moses reiterates the events of B’nei Yisrael over the past 39 years, in an effort to convey to the next generation, who will enter the Promised Land, what needs to be learned from their ancestor’s travails. Although various narratives recorded prior in Torah are mentioned, they are being retold in a way that will benefit this generation, boost their morale, and caution them against making similar mistakes that were made by the previous generation. Moses recounts the first time, thirty-eight years prior, that B’nei Yisrael was about to enter the land. Although they had been encouraged at that time to go forward without fear or trepidation, they hesitated, and requested to send men ahead of them, in order to get a better idea of what they would face when attempting to conquer the land. This might have been seen as prudent, were it not for their motivation in making the request. They did not have enough emunah (faith) in the L’RD, to foster the necessary resolve to enter the land, fully trusting in His strength to provide a victory. Moreover, they wanted to see ahead of time whether this land of milk and honey was truly what the L’RD said it was. This denoted a lack of trust in the L’RD’s words of promise, concerning their inheritance. The adage rings true: never look a gift horse in the mouth. They wanted to make their own assessment of the land in order to decide if it was all that the L’RD said it would be. They could not see the land through the L’RD’s eyes, nor think with His thoughts (Isaiah 55:8-11). Thus, Moses reminds the new generation that the L’RD will fight their battles for them. He encourages them to trust in the L’RD; he reminds them of how recently they were able to defeat Og and Sichon, two kings who defended the border into the Promised Land. On a symbolic level, entrance into the Promised Land can be understood as a metaphor for entering Olam Haba (the World to Come). “Things no eye has seen and no ear has heard, that have not entered the heart of mankind— these things G’d has prepared for those who love Him” (1 Corinthians 2:9, TLV). “Let us labour therefore to enter into that rest.” – Hebrews 4:11

“See, I am making with him a covenant of shalom! It will be for him and his descendants after him a covenant of an everlasting priesthood—because he was zealous for his G’d and atoned for Bnei-Yisrael.” Numbers 25:11-12, Tree of Life Version As background to the narrative, the people began to commit harlotry with the daughters of Moab (Numbers 25:1, JPS). The daughters of Moab had been sent by Balak, upon the recommendation of Balaam, to seduce the men of Israel. They fell prey to licentiousness and idolatry; hence; The anger of the L’RD was kindled against Israel (Numbers 25:3, JPS). His judgment was in the form of a plague that took the lives of 24,000 Israelites. When Zimri and Cozbi became an affront to all of the nation, only Pinchas stood up, to remedy the situation. His act of zealousness for his G’d, was rewarded with an eternal covenant of peace. Moreover, the Torah indicates that Pinchas made atonement for the children of Israel; the Talmud records that his atonement is everlasting. Pinchas may be seen as a type of the Messiah; in other words, certain characteristics foreshadow or point towards the role of Messiah. For example, his act was one of mesiras nefesh, self-sacrifice, literally, to give up your soul. Pinchas risked his life for the sake of the kedushah (holiness) of Israel, despite the dissent of the people, and the potential threat of Zimri’s relatives to avenge him; he put his life on the line. “The Holy One, blessed be He said to Moses, ‘Be the first to extend a greeting of peace to him,’ as it is written, wherefore say, Behold, I give unto him my covenant of peace; and this atonement [that Phinehas has made] is worthy of being an everlasting atonement.” – Sanhedrin 82b Pinchas is given an everlasting priesthood, which means in the literal sense, one that continues throughout his generations. And, indeed, it is recorded elsewhere that the Kohein Gadol was from his lineage throughout the first and second Temple periods. Yet, from a hyper-literal reading, it sounds as if Pinchas himself is given a priesthood that lasts for eternity. This understanding points toward the priesthood given to Moshiach (Messiah) : “The L’RD hath sworn, and will not repent: ‘Thou art a priest for ever after the manner of Melchizedek’” (Psalm 110:4, JPS). As is further written, about Moshiach (Messiah): “Because he lives forever, his position as cohen does not pass on to someone else; and consequently, he is totally able to deliver those who approach G’d through him; since he is alive forever and thus forever able to intercede on their behalf” (Hebrews 7:24-25, Complete Jewish Bible). “Therefore, let us confidently approach the throne from which G’d gives grace, so that we may receive mercy and find grace in our time of need.” Hebrews 4:16, Complete Jewish Bible

“These are the journeys of Bnei-Yisrael when they came out of Egypt.” Numbers 33:1, Tree of Life Version The forty-two journeys of the Children of Israel, “their goings out according to their journeys by the commandment of the L’RD,” were seen from the perspective of G’d, each one as a significant journey of progress, according to His plan (R’ Hirsch). Each time they set out on a journey to the next encampment, there was no room for regret, if they accomplished, learned, and advanced in character development, according to G’d’s intentions. If they failed, the opportunity was given, to return to Him through teshuvah (repentance). Therefore, there was no cause to regret a missed opportunity, as long as they would be focused on a “godly sorrow,” that would bring them to a place of acknowledgment about their transgression. Yet, a sorrow in the form of yearning for the past, for the so-called comforts of Egypt (Numbers 11:5-6), or provisions other than the manna and water that the L’RD provided in the desert, led to complaining and rebellion. This was tantamount to turning away from their divinely inspired goal of entering the Promised Land as a people separated from the nations, in order to serve the L’RD. “G’d designed us to feel remorse over sin in order to produce repentance that leads to victory. This leaves us with no regrets. But the sorrow of the world works death.” 2 Corinthians 7:10, The Passion Translation “Thou didst lead Thy people like a flock, by the hand of Moses and Aaron.” (Psalms 77:20, JPS). Our own life journeys, from place to place mirror the template: forty-two Israelite journeys throughout the wilderness. They were brought out of a place of tumah (impurity), namely Mitzraim (Egypt), crossed through the Sea of reeds that parted for them, symbolic of immersion in a mikveh (i.e., baptism), and continued for forty years in the wilderness until reaching a place of kedushah (holiness) in the Land of Israel. This journey serves to remind us of our overall purpose in life: to move away from a sense of spiritual impurity to greater kedushah (holiness) by repairing our character defects and turning away from sin. “Working out your own salvation in fear and trembling; receiving the end of your faith, even the salvation of your souls” (Philippians 2:12; 1 Peter 1:9). Our individual paths are designed by the L’RD to guide us through the various challenges we face in life. Once we learn the lesson, we may move on to the next place or situation that has an inherent challenge for us, to bring us to the next level. While the ultimate destination of the Israelites was the Promised Land, it is important to keep in mind that our journey reflects that of our (spiritual) ancestors: we may look forward to the salvation that the L’RD is able to work in our lives through His Ruach (Spirit), by preparing us for entrance into the Kingdom.

“Moab was filled with dread because of the Bnei-Yisrael.” Numbers 22:3, Tree of Life Version The prowess of Balak, who was king of Moab, yet, had previously been a great warrior, was compromised by his fear, upon having seen “all that Israel had done to the Amorites” (Numbers 22:2), when Israel defeated Sihon king of the Amorites, and Og king of Bashan. These two kings were the last of the obstacles, before Israel should have conceivably been able to enter the Promised land unfettered. The two kings and their people had served as a kind of proctectorate for the seven nations in Eretz Canaan, whom Israel were called upon by G’d to remove. Balak, was also dismayed by the size of B’nei Yisrael, whereas the encampment of the Children of Israel appeared vast: “they cover the face of the earth” (Numbers 23:5). “Moab was overcome with dread” (Numbers 22:3). The Hebrew word, yakats, meaning dread or disgust, is also found in the reaction of the Egyptians to the Children of Israel in Egypt, as they began to multiply (Exodus 1:12). Balak resorted to requesting Bilaam, the so-called prophet of the nations, to curse Israel for him. Yet, G’d prevented Bilaam from doing so: “Do not curse them, for they are blessed” (Numbers 22:12, TLV). Although Bilaam tried to curse Israel, he was compelled by G’d to bless Israel. Additionally, Bilaam prophecied about the acharei yomaim (end of days). “I see him, yet not at this moment. I behold him, yet not in this location. For a star will come from Jacob, a scepter will arise from Israel.” – Numbers 24:17, Tree of Life Version After blessing Israel three times, Balaam prophecied concerning the End of Days (Numbers 24:14-18). According to the Ramban, Nachmanides, the prophecy refers to the Messianic Redemption. He notes that the Messiah will be more like “a shooting star,” whereas all eyes will see him flashing across Shomayim (Heaven). This is reminiscent of a passage in the book of Daniel: “I saw in the night visions, and, behold, there came with the clouds of heaven One like unto a son of man, and he came even to the Ancient of days, and he was brought near before Him. And there was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him; His dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed” (Daniel 7:13-14, TLV). “Look, He is coming with the clouds, and every eye shall see Him, even those who pierced Him. And all the tribes of the earth shall mourn because of Him. Yes, amen” (Revelation 1:7, TLV). This verse from the Bris Chadasha, borrows from the above mentioned verse in Daniel, as well as a verse in Zechariah: “Then I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication, when they will look toward Me whom they pierced. They will mourn for him as one mourns for an only son and grieve bitterly for him, as one grieves for a firstborn” (Zechariah 12:10, TLV).

“So Moses made a bronze snake and put it on a pole, and it happened that whenever a snake bit anyone and he looked at the bronze snake, he lived.” Numbers 21:9, Tree of Life Version In the fortieth year of the wandering in the desert, as Israel was getting closer to the Promised Land, they took a detour around the land of Edom, the habitat of the Edomites, the descendants of Esau, seemingly moving further away from the goal to reach Eretz Yisrael. Torah records, that “the spirit of the people became impatient along the way” (Numbers 21:4, TLV). Moreover, “the people spoke out against G’d and Moses: ‘Why have you brought us from Egypt to die in the wilderness, because there is no bread, no water; and our soul detests this light bread'” (Numbers 21:5). They were critical of the L’RD’s provision of manna; the people’s complaint was met with fiery serpents that the L’RD sent “among the people, and they bit the people; and much of Israel died” (Numbers 21:6). When those of the Israelites who were bitten looked upon the copper serpent on a pole, they lived. The Mishnah explains that it was not that the copper serpent itself healed; for it is not within the proclivity of a serpent’s nature to heal, let alone, a carved image of a serpent, rather, “when Israel turned their thoughts above and subjected their hearts to their Father in Heaven, they were healed” (Talmud Rosh HaShannah 29a). The elusive nature of sin is such that it is hidden amongst behavior that might be considered normal, in other words, the norm amongst a certain population of people. However, like a serpent, it remains unseen until the moment that it strikes; incidently, this also characterizes the disposition of the yetzer harah (evil inclination; Romans 7:23). Therefore, we must be on guard against sin; it is recommended to be aware of what constitutes sin. For B’nei Yisrael, they may not have realized the gravity of their sin – complaining against G’d’s provision – until the serpents were sent. Through teshuvah (repentance) they were able to acknowledge their sin, confess, and turn their hearts towards the L’RD in an earnest plea for forgiveness. The bite of a serpent is reminiscent of the effect of sin, like poison to the individual who transgressed. Therefore, the specific antidote for sin was symbolized by a serpent (nachash) placed upon a pole (nes). The gematria (numerology) for nachash (serpent) is the same for moshiach (annointed) – 358. This connection alludes to the role of HaMoshiach (the Messiah). He is the antidote to sin; he was raised upon HaEtz (literally, the tree), like the serpent upon the pole (nes). The word, nes, also meaning, “miracle,” hints towards resurrection of the Messiah – the miracle that occurred three days later. “Just as Moses lifted up the serpent in the desert, so the Son of Man must be lifted up,so that whoever believes in Him may have eternal life.” John 3:14-15, TLV

“O G’d, G’d of the spirits of all flesh, if one man sins, will You be angry with the entire community?” Numbers 16:22, Tree of Life Version It is written in Pirkei Avos that every controversy that is for the sake of heaven will endure, while every argument that is not “in the name of Heaven” will not endure. The discussions between Shammai and Hillel are an example of those that endure. The dispute of Korach was a rebellious argument that was not destined to endure (Pirkei Avos 5:20). Rather, Korach was destined to be punished from the beginning of human history, inasmuch that the mouth of the earth that swallowed Korach and his followers is said to have been created on twilight of Shabbat Eve (Pirkei Avos 5:9). Korach separated himself from the assembly of H’Shem. He purported to champion the people, inasmuch that he claimed that everyone was holy, saying that Moses and Aaron should not lift themselves “above the assembly of the L’RD” (Numbers 16:3); commentary explains that Korach wanted Aaron’s position of Kohein Gadol (High Priest) for himself. He did not recognize that both Moshe and Aaron were G’d appointed; rather, he felt that they unfairly took the positions of leadership for themselves; his accusation revealed his own intent. Moreover, he did not recognize the inherent value of the Levitical system, that was established according to G’d’s decree, giving precedent to those Whom He viewed as most qualified to serve in their respective capacity. “For it is not the one who commends himself who is approved, but the one whom the L’rd commends.” 2 Corinthians 10:18, Tree of Life Version Moses and Aaron, as well as the kohanim (Aaron’s sons), and the Levites were chosen by the L’RD, based upon their meritorious qualities, in other words, their character. Korach attempted to assert himself, according to his egoic drive, inasmuch that he felt passed over, when the leadership of the Kohathites – one of the three families of Levi – was appointed to Elizaphan (Midrash Tanhuma, Korach), instead of to himself. Yet, his aspirations went beyond his initial complaint, reaching towards the highest position as a Kohatite, as if he could make a claim against the L’RD’s chosen one (Numbers 16:5). With the rebellion looming over Moses and Aaron, poised to overthrow them, the L'RD told Moses and Aaron to separate themselves from the congregation, so that He might destroy the entire congregation. Yet, Moses interceded on behalf of the people; in doing so, he addressed G’d as “the G’d of the spirits of all flesh.” In other words, Moses appealed to G’d, Who knows the hearts of all men, including their thoughts, inasmuch that in this specific case, He knew who was loyal to Him, and who was disloyal. So, Moses pleaded on behalf of the people that G’d would distinguish between the conspirators, and those of the people who still trusted in Him. As a result of Moshe’s heartfelt prayer, G'd decided to limit the extent of the punishment only to the guilty. This connotes G-d’s sense of justice, as well as His attribute of mercy. “Behold, the eye of the L’RD is toward them that fear Him, toward them that wait for His mercy” (Psalm 33:18, JPS). “In whose hand is the soul of every living thing, and the breath of all mankind” (Job 12:10, JPS).

“Do not be afraid or discouraged.” Deuteronomy 1:21, Tree of Life Version Moses proclaimed, “See, AD’NAI your G’d has set the land before you – go up, take possession, as AD’NAI, G’d of your fathers, has promised you. Do not be afraid or discouraged” (Deuteronomy 1:21, TLV). Yet, the people, out of trepedation, requested to send spies, rather than forging ahead, without fear, according to the promise, “unto a land flowing with milk and honey” (Deuteronomy 1:22; Exodus 3:8). Even so, the L’RD gave tacit permission to Moses to send spies; that is the implication of the Hebrew, shelach lecha, “send if you will” (Numbers 13:1). Ten of the twelve spies brought back proof of the goodness of the fruits of the land; however, they also brought back an ill report of the land. They said, “Except, the people living in the land are powerful, and the cities are fortified, and very large” (Numbers 13:28, TLV). Rather than trust in the L’RD, that He would be their strength, when confronted with what appeared to be an insurmountable obstacle; in their own estimation they saw themselves as grasshoppers as compared to the local inhabitants of the land (Numbers 13:33). Consequently, the people were demoralized, because of the negative perspective of the spies. “For forty years was I wearied with that generation, and said: It is a people that do err in their heart, and they have not known My ways; wherefore I swore in My wrath, that they should not enter into My rest.” Psalm 95:10-11, JPS 1917 Tanach The ten spies lacked self-esteem, as well as faith; they did not trust in the L’RD to bring them into the land, according to His strength. They saw a lack in their own abilities, not realizing that their strength was in the L’RD. On the other hand, Caleb and Joshua, the two other spies out of the twelve that were sent, brought back a good report of the land; they encouraged the people. Yet, the people were already convinced; they were recalcitrant, wept all night, and in the morning were conspiring to return to Egypt. According to the Talmud, based upon Psalm 95, that specific generation not only did not enter Eretz Canaan, they also will not enter Olam Haba (the World to Come). “Let us, therefore, make every effort to enter that rest, so that no one may fall through the same pattern of disobedience” (Hebrews 4:11, TLV). What else can be learned from this scenario? When we put our trust in the L’RD, we should set our concerns aside, and acknowledge that our reliance on Him will bring our best intentions to fruition, in accordance with His will. This is akin to the proverbial “leap of faith,” that implies stepping into unknown territory. Where there is a will, there is a way; yet, trusting in the L’RD's will for us as well the outcome is paramount.

“On the twentieth day of the second month of the second year, the cloud lifted up from above the Tabernacle of the Testimony.” Numbers, 10:11, Tree of Life Version The Children of Israel had been encamped at the foot of Mount Sinai. The first journey made by B’nei Yisrael occurred on the twentieth of Iyar, ten days shy of one year, from their arrival at Sinai on the first of Sivan. The departure was well organized, ahead of time, for the sake of an orderly procession. First the tribe of Judah, then, as they began to march, the tabernacle would be disassembled, and placed in the care of the three Levite families. Two of the families followed the tribe of Judah; the third Levite family followed the tribe of Reuben. The rest of the tribes followed in formation, according to the Jerusalem Talmud, either in the shape of a diamond, or in a straight line, tribe by tribe. “The cloud of AD’NAI was over them by day when they advanced from the camp” (Numbers 10:34, TLV). Thus, during their three day journey, the L’RD’s Presence in the form if a Cloud, sheltered them from the heat of the day. “Whenever the cloud lifted up from above the Tent, then B’nei-Yisrael would set out, and at the place where the cloud settled, there Bnei-Yisrael would encamp” (Numbers 9:17, TLV). “Yet in Your great compassion You did not abandon them in the wilderness. The pillar of cloud by day did not depart from above them, guiding them in the way, nor the pillar of fire by night, illuminating the way they should go.” Nehemiah 9:19, Tree of Life Version Consider how G’d’s Presence guided the B’nei Yisrael, during the wandering in the desert. “In a pillar of cloud by day and a pillar of fire by night You go before them” (Numbers 14:14, TLV). This points toward the L’RD’s role in our lives to guide us in the right direction, to be a compass in an uncertain world, and a light in the darkness, as well as a refuge from the tumults of life. We may always seek His presence by recalling Him to mind, “I have set AD’NAI always before me. Since He is at my right hand, I will not be shaken” (Psalm 16:8). The more we engage in connecting to the L’RD, through prayer, the reading of scripture, and performing tov mitzvoth (good works) in Messiah, the more aware we may become of His Presence. Even so, through Messiah, we are given the active presence of the Shechinah, also referred to as the Ruach HaKodesh (Holy Spirit) to guide us in our lives. “I will ask the Father, and He will give you another Helper so He may be with you forever – the Spirit of truth, whom the world cannot receive, because it does not behold Him or know Him. You know Him, because He abides with you and will be in you” (John 14:16-17, Tree of Life Version). Most assuredly, this is what was envisioned by chazal, based on an interesting interpretation of the verse, “Make me a mishkan (sanctuary) that I may dwell within you” (Leviticus 25:8). “Don’t you know that you people are G’d’s temple and that G’d’s Spirit lives in you.” 1 Corinthians 3:16, CJB

“Say to B’nei-Yisrael: Whenever a man or woman commits any sins against any person, thus breaking faith with AD’NAI, that soul bears guilt. That person is to confess the sin he has committed.” – Numbers 5:6-7a, Tree of Life Version A sincere confession is necessary to diminish the influence of the yetzer hara (evil inclination), designating past ways of transgression to the past, in order to begin anew (Maimonides). Acknowledging past mistakes, and attitudes, as well as behaviors that are not in accord with a righteous way of living is an act of character, that supplements self-improvement. “To the one who orders his way, I will show the salvation of G’d” (Psalm 50:23, TLV). To be delivered from our nisyanos (trials), requires an effort that is enhanced by G’d’s mercy. He gives us opportunity to do teshuvah (repentance), in order to rectify our ways, so that we may be reconciled to Him. Additionally, regardless of any overly harsh condemnation we might hold against ourselves, He will grant us clemency, when we make a sincere confession within the depths of our heart. Yet, if we do not even recognize that we are imperfect human beings, who are subject to stray from the derech (path) that G’d intends for us, then we will be continue to be lost amidst a labyrinth of wrong choices, and false ways. Rather, if we seek the wisdom of G’d, then we will find the way. “In all thy ways acknowledge Him, and He will direct your paths” (Proverbs 3:6, JPS 1917 Tanach). And he is the kapporah [atonement] for our chattoteinu [sins].” – 1 Yochanan 2:2, Orthodox Jewish Bible According to the Talmud (Pesachim 54a), G’d created teshuvah (repentance), before the creation of the world. This connotes the significance of teshuvah for tikkun hanefesh (rectification of the soul), and tikkun olam (repair of the world). In light of another passage in the Talmud (Megillah 13b), that speaks of the remedy being created before the wound, teshuvah is elevated to a near panacea, capable of transforming lives. Incidentally, the same Talmudic passage speaks of Moshiach (Messiah) as being reishis (first); i.e., also created before the creation of the world. Therefore, a parallel may be drawn between teshuvah (repentance) and Messiah, whose atoning death brings a salvific balm for the healing of our souls when we repent of our sins through teshuvah. “I am HaDerech, HaEmes, and HaChayim [the Way, the Life, and the Truth]. No one comes to HaAv [the Father] except through me” (Yochanan 14:6, OJB). Yeshua is the bridge between us and the L’RD, in like manner as Moses stood as an intermediary between G’d and the people (see Deuteronomy 5:5). Elsewhere a comparison is made between Yeshua and the ladder in Jacob’s dream, that stood between heaven and earth (see John 1:51). For him to be described as the derech (way), implies that his teachings point toward G’d. He is the chayim (life), inasmuch that belief in him leads toward eternal life. He is the emes (truth), because his words resonate with the wisdom of G’d. “For I did not speak on My own, but the Father Himself who sent Me has He has commanded Me what to say speak” (John 12:49, TLV).

“In the wilderness of Sinai, on the first day of the second month, in the second year from the Exodus from the land of Egypt, AD’NAI spoke to Moses in the Tent of Meeting saying, ‘Do a head count of all the community of Bnei-Yisrael.” – Numbers 1:1-2, Tree of Life Version The congregation (adus) of Israel are to serve as a testimony, in and of themselves, to the Kavod (Glory) of G’d. The Hebrew word, adus means testimony; and, is also used in reference to the Ark – the Ark of Testimony – because the Ark contained the tablets of the Decalogue (Ten Commandments). The Commandments are the testimony, received by Moses, and delivered to the B’nei Yisrael at Sinai. Additionally, we, ourselves are a testimony to the L’RD when we follow the commandments. In our own lives, we give glory (kavod) to the L’RD, by serving as an example, of the level of kedushah (holiness) bestowed upon us at Har Sinai (Mount Sinai). At the time B’nei Yisrael left Egypt, the L’RD counted them (Exodus 12: 37). After the incident of the golden egel (calf), the L’RD took another census to see how many were left, after the transgressors were fallen. And, now, one month after the completion of the Mishkan, where the L’RD’s Divine Presence, the Shechinah rests. It as if to say, that since His Presence dwells amidst B’nei Yisrael, by way of the Mishkan, they have been elevated to a new level of kedushah (holiness) and are even more treasured by the L’RD. Rashi specifically comments that the L’RD counts B’nei Yisrael because they are dear to him. Ostensibly, B’nei Yisrael was counted, at this time, to find out how many men were eligible to go to war. The Levites were counted separately, for their calling was in service to the L’RD; they were not required to go to war – they were the guardians of the Mishkan (Tanernacle). As such, their responsibilities precluded them from serving in the Legion. They protected the Mishkan. “The testimony of our conscience, that we behaved in the world, and most especially toward you, with simplicity and godly sincerity.” 2 Corinthians 1:12, Tree of Life Version The first time that the word adus appears in all of Torah is when the L’RD gives the commandment to the congregation (adus) of Israel, concerning a lamb that is to be taken by each family, and slaughtered (Exodus 12:3). Its blood would then be placed on the doorway, as a sign, whereby the Angel of Death would not destroy the firstborn in the homes protected by the blood of the lamb. This implies not only a redemption for the firstborn, whose lives were spared; all of B’nei Yisrael was redeemed as a people, from slavery in Egypt, in order to begin serving the L’RD as an adus – a congregation – in the Wilderness. We became an adus, a congregation, at that time, because of our “testimony,” in regard to the placement of the blood of the lamb on the doorways of our homes. Today, a mezuzah is placed upon our doorways, another sign of our faithfulness to the L’RD’s commandments. It was through emunah (faith) that B’nei Yisrael slaughtered a lamb, according to the L’RD’s commandment, trusting in the L’RD for protection against the plague of death. This trust enabled them to boldly place the blood in a visible manner, upon the entranceways of their homes. This show of trust in the L’RD, and act of faith in his promise of redemption – “I will redeem you with an outstretched arm” (Exodus 6:6, TLV) – rendered B’nei Yisrael an (adus) a unique congregation of people, who trusted in their redemption, as understood by their emunah (faith), concerning the Pesach lamb. “By trusting, he [Moses] obeyed the requirements for the Pesach, including the smearing of the blood, so that the Destroyer of the firstborn would not touch the firstborn of Israel” (Hebrews 11:28, CJB). The Pesach adus, a national offering described by chazal (the sages) as the quintessential korban (offering), foreshadows the ultimate korban (offering) made for all of Israel: “and he was brought like a lamb to the slaughter” (Isaiah 53:7). Through this offering we may obtain the redemption given to us when we place our trust in the provision given to us through the blood of the Lamb. “Whom G-d set forth as a kapporah through emunah (faith) in the dahm (blood) of Moshiach, to demonstrate the Tzedek Olamim, the Tzidkat H’Shem (righteousness of G-d) in pasach (passing over, letting go the penalty of) the averos (sins) committed in former times” Kehillah in Rome 3:25, Orthodox Jewish Bible

“Then AD’NAI said to Moses on Mount Sinai, ‘Speak to Bnei-Yisrae and tell them: When you come into the land which I give you, then the land is to keep a Shabbat to AD’NAI.” – Leviticus 25:1-2, Tree of Life Version An emphasis is placed on the Shemitah commandment being given at Mt Sinai. All of the commandments were given at Sinai; so, the question may be asked, why is Shemitah singled out from amongst the other commandments? This may be understood within the context of emunah (faith). The L’RD guarantees, “Now if you ask: What are we to eat during the seventh year if, see, we are not to sow, nor gather in our increase? Now I will command My blessing to you in the sixth year, and it will yield a harvest sufficient for three years” (Leviticus 25:20-21, TLV). To rely on the L’RD’s word that he would bestow a blessing upon the children of Israel, so that their crops would produce an abundance of yield, enough to last for three years, this is an act of emunah (faith). Only the L’RD could make this guarantee; so, inasmuch that Torah specifically notes the commandment to observe the Shemitah year, wherein the seventh year the land is to lie fallow, this is a reminder that the L’RD, Who gave the commandment on Mt. Sinai is the Guarantor. Only G’d could assure the people that by placing their trust in Him, He would provide for them until the new crop of the following year produced a yield. This is a commandment based entirely upon faith, reassuring that provision will be made. “‘This world is like a corridor before the world to come [Olam Haba]; prepare thyself in the corridor, so that thou mayest enter into the banquet hall.'” – Pirkei Avot 4: 21 The Shemitah cycle also conveys the essential truth, the epitome of historical realization from a Biblical perspective, that after six thousand years, there will be a Sabbatical Millenium. The thousand year Sabbath begins with the reign of Messiah in Jerusalem; it is considered the first part of Olam Haba (the World to Come). Therefore, in light of this expectation, we are to prepare ourselves in this world, so that we may partake of the reward, likened to a banquet, in the next world. “My children, attend to the meaning of this expression: ‘He finished in six days.’ This implies that the L’RD will finish all things in six thousand years, for a day with Him is a thousand years. And He Himself testifies, saying , ‘Behold, today will be as a thousand years.’ Therefore, my children, in six days, that is, in six thousand years, all things will be finished. And He rested on the seventh day.’ This means that when His Son, coming again, shall destroy the time of the wicked, and judge the ungodly, and change the sun, and the moon , and the stars , then He shall truly rest on the seventh day.” Epistle of Barnabas 15: 4-5, Shadows of the Messiah, p. 663

“And the L-RD spoke unto Moses, saying: Speak unto the children of Israel, and say unto them: The appointed seasons of the L-RD, which ye shall proclaim to be holy convocations, even these are My appointed seasons.” – Leviticus 23:1-3 JPS 1917 Tanach The parashas speaks of the moadim – the holidays that are called “appointed seasons,” that have become the mainstay of the Jewish calendar year. Included amongst the list of moadim is the Sabbath. The Sabbath is mentioned first, denoting its primacy in relationship to the other moadim – Passover, Shavuous, Rosh HaShannah, Yom Kippur, and Sukkot. According to the Talmud, the source of the Shabbos is different from that of the festivals. In the prayer of the Kiddush, the blessing over the wine on Friday evening, the Sabbath is described as “the first of the holy convocations.” The Sabbath is also described in the Kiddush prayer as a memorial of creation, and a remembrance of the Exodus from Egypt. The day of rest reminds of G-d resting after Creation, establishing the moadim (festivals) and removing us from slavery; for as slaves, we had no rest. Tradition teaches that on Shabbat, we can get a glimpse of Olam Haba (the World-to-Come). Moreover, the Sabbath is likened to the Messianic Kingdom, based on the commandment of Shemitah: in like manner that the land lies fallow in the seventh year, after six days of being worked, so too, will there be a millennial Shabbos after six thousand years of history. According to tradition, the thousand year Shabbos is the first part of eternity. “The world is to exist six thousand years. In the first two thousand there was desolation; two thousand years the Torah flourished; and the next two thousand years is the Messianic era.” – Sanhedrin 981-b It is interesting to note, the above commentary refers to the Messianic era as compromising two thousand years – the latter third of the six thousand years of history. By this calculation, the Messianic era has already begun. Commentary mentions the expectation that Messiah would arrive during this time period. Yet, how is it possible that the era has already begun two thousand years ago? “Turn away from your sins, for the kingdom of heaven is near” (Matthew 3:2, TLV). When Yeshua entered Jerusalem riding upon a donkey, this fulfilled the prophecy in regard to the entrance of Messiah: Rejoice greatly, daughter of Zion! Shout, daughter of Jerusalem! Behold, your king is coming to you, a righteous one bringing salvation. He is lowly, riding on a donkey— on a colt, the foal of a donkey” (Zechariah 9:9, TLV). “Hinei [Behold] the Malchut H’Shem [Kingdom of G-d] is within you” (Lukas 17:21, Orthodox Jewish Bible). “The Malchut H’Shem [Kingdom of G-d] is not a matter of eating and drinking, but of the tzedek (righteousness), shalom (peace) and simcha (joy) b’Ruach HaKodesh [in the Holy Spirit]” (Kehillah in Rome 14:17, OJB). On Shabbos, we enjoy three festive meals, with wine, bread and a warm entre. This represents the banquet in Shomayim (Heaven). We rejoice on the day of rest; yet, the greater joy is at hand: “Many will come from the east and from the west to take their places at the feast in the Kingdom of Heaven with Avraham, Yitz’chak and Ya’akov” (Matthew 8:11, CJB).

“They are the holy garments. He should bathe his body in water, and put them on.” – Leviticus 16:4, Tree of Life Version The holy linen garments of white that were worn by the Kohein Gadol, for the Yom Kippur service, are the same worn by the kohein (priests) throughout the year. Usually, Aaron wore garments of gold, designating him as the Kohein Gadol; however, for the atonement service of Yom Kippur he wore the common garments of all the other kohein (priests). This is symbolic of the humility, necessary for him to approach the L’RD, on the holiest day of the year. Before he dresses in these garments, he immerses himself in a mikveh of mayim (water). This serves as a purification, for the L’RD must be approached in purity. According to R' Bachya, the white color of the garments is symbolic of forgiveness. Thus, a connection may be inferred between the garments worn by the Kohein Gadol, and the hoped for result of the Yom Kippur service. For, the offerings were made in the hope that the entire nation of Israel would be forgiven for their sins. Two he goats are to be used as offerings. One goat becomes a chatas – sin offering. The other goat, “is to be presented alive before AD’NAI, to make atonement upon it, by sending it away as the scapegoat into the wilderness” (Leviticus 16:10, TLV). The sins of the nation of Israel were placed upon the goat, when Aaron leaned his hands on it. Then, the goat, known as the “scapegoat” was sent live into the wilderness. “He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of G’d.” 2 Kehillah in Corinth 5:21, Tree of Life Version “Then he is to slaughter the goat of the sin offering which is for the people, bring its blood behind the curtain” (Leviticus 16:15, TLV). The blood was brought “within the paroches,” that is within the kadosh kadoshim – the holy of holies – behind the veil or curtain that separated the inner sanctuary where the Ark of the Covenant was, from the rest of the Sanctuary. Within the kadosh kadoshim, where the Kohein Gadol only entered once a year on Yom Kippur, is where the blood of the sin offering for the nation of Israel was placed upon the kapores, the cover of the Ark of the Covenant as part of the atonement service. The word kapores means atonement, signifying its connection to the atonement made for the nation of Israel on Yom Kippur. This service on Yom Kippur is itself symbolic of the greater atonement made for the nation of Israel: “when Messiah appeared as the Kohen Gadol of the good things that have now come, passing through the greater and more perfect Tent not made with hands (that is to say not of this creation), he entered into Holies once for all – not by the blood of goats and calves but by but his own blood, having obtained eternal redemption” (Hebrews 9:11-12, TLV).

parashas Tazria-Metzora (Leviticus 12:1 – 15:33) 5781 “So you are to keep Bnei-Yisrael separate from their uncleanness, so they will not die in their uncleanness when defiling My tabernacle that is in their midst.” – Leviticus 15:31, Tree of Life Version The metzora (Biblical leper) contracts tzarras (a skin disease), primarily, as a divine retribution for slander, as well as for other transgressions. However, the so-called plague of leprosy, mentioned in Torah is not the leprosy of more modern times. Rather, it is a category of various skin diseases that need to be determined by the Kohein: for only the Kohein has the authority to make the pronouncement. “Thus the kohen should examine him and pronounce him unclean” (Leviticus 13:3, TLV). The metzorim were sent outside of the camp. Their ostraciztion was meant to compel them to think about the effects of their transgressions. In the case, of lashon hara, the effect of gossip is to cause others to distance themselves from the one who is slandered. In like manner, the slanderer is punished by being sent away from the community, so that he would have plenty of time in isolation to reflect upon his transgressions. The leprosy, whiteness of the skin is a sign that shows the manifest appearance of the transgression. Sin may live below the surface of our awareness; there may be visible signs in our lives, even in the case of illness, that we may heed as wake-up calls for teshuvah (repentance). “For all have sinned and fall short of the glory of G’d.” – Kehillah in Rome 3:23, Tree of Life Version Sending the metzorim sent outside of the camp, hints at an important tenet, according to the Torah. That they die not in their uncleanness, when they defile My tabernacle that is in the midst of them. (Leviticus 15:31). The metzorim were sent to the further reaches of the camp, in the wilderness, demonstrating that their unclean (tamei) status, prevented them from approaching the Tabernacle where the L'RD dwells. In the center of the camp was the Shechinah, present within the midst of the Mishkan, where the Kohein were gathered. The Levites also, were stationed immediately outside of the Mishkan. Then, the various camps of the rest of the tribes of Israel were encamped around them. Thus, at the furthermost reaches of the camp, far away from the Mishkan, the metzorim were sent. Your iniquities have separated between you and your G’d” (Isaiah 59:2). How may we attach (deveykus) ourselves to the L’RD, knowing that we are unclean, in the sense that we err in our hearts every day. “For there is not a righteous man upon earth, that doeth good, and sinneth not (Ecclesiastes 7:20). “Yet, the L’RD is merciful, Who forgiveth all thine iniquity; who healeth all Thy diseases; who redeemeth Thy life from the pit; who encompasseth thee with lovingkindness and tender mercies; who satisfieth thine old age with good things; so that Thy youth is renewed like the eagle” (Psalm 103:3-5). “The blind see and the lame walk, those with tzara’at are cleansed and the deaf hear, and the dead are raised and the poor have good news proclaimed to them.” – Matthew 11:5, Tree of Life Version

“Shame is an essential part of a person. It is a good sign when a person feels shame, and a person who feels shame does not readily sin.” Nedarim 20a Aharon felt shame about his role in regard to the golden calf. As Kohein Gadol, he recalled his own past transgression, right before the performance of his first avodah service. According to chazal, Moshe called gently to him, saying, “Draw near (k’rav) to the Mizbeach [Altar]” (Leviticus 9:7), because he knew Aaron was hesitant to do so, as a result of his shame over this particular transgression. Even so, “Aaron drew near to the Mizbeach [Altar]” (Leviticus 9:8). The young bull offering that he offered provided atonement for the sin of the golden calf (Targum Yonaton). Despite his perceived shame, he made the offerings for his own atonement, as well as for that of the people (Leviticus 9:7; Hebrews 5:3). This was the moment that Moshe had previously mentioned to Aaron, “that the Kavod [Glory] of the L-RD will appear to you” (Exodus 9:4). All of B’nei Yisrael had been waiting after the construction of the Mishkan (Tabernacle) for this moment. “And the glory of the L-RD appeared to all the people. And there came forth fire from before the L-RD, and consumed upon the altar the burnt-offering and the fat; and when all the people saw it, they shouted, and fell on their faces” (Leviticus 9:23-24, JPS 1917 Tanach). In other words, they prostrated themselves towards H’Shem. “For I acknowledge my transgressions: and my sin is ever before me.” – Psalm 51:5 If we are ashamed because of our past sins, downcast because of our failures, burdened by our falls from great heights (as B’nei Yisrael was after the Revelation at Sinai, when they lost faith in Moses, and subsequently worshipped the golden calf); if we are steeped in our regret, as a result of not carrying out our good intentions; and our current troubles that exist, as a consequence of our short comings, are diminishing our efficacy to serve G-d; then, the L-RD calls us unto Him, asking us to lay ourselves down at the foot of the Mizbeach (Altar), so to speak, in humble recognition of our inadequacies, and surrender to Him with a contrite heart (Psalm 51:19). This is when we will see the L-RD’s greatest Glory [Kavod] appear in our lives. “When all the people saw it, they shouted, and fell upon their faces” (Leviticus 9:24, JPS). When we bow in our hearts to the sovereignty of the L-RD, and prostrate ourselves in our soul to Him, in acknowledgement of our shame and unworthiness to approach Him – only then may we begin to serve Him. It is interesting to note, that the gematria for Elokim (G-d) is 86. This is the same numerical value for the word, eved, meaning “servant.” When we approach the L-RD with fear and trembling (Philippians 2:12), we are more likely to serve in humble obedience to him. “For H’Shem is the one working in you, both to will and to work according to His chafetz (good pleasure of His will).” - Kehilah in Philippi 2:13, Orthodox Jewish Bible

"Fire is to be kept burning on the altar continually—it must not go out." Leviticus 6:6, Tree of Life Version The various olah offerings that were brought on a voluntary basis, remained on the mizbeach all night until the morning (Leviticus 6:2). Primarily, one lamb was brought as a tamid offering in the morning, and one in the evening. The commandment for eish (fire) to be kept burning upon the mizbeach (altar) all night, was enacted throughout the night time by the remaining parts of the evening olah. Additionally, two logs of wood were placed on the mizbeach in the morning, and again in the evening. The fire that was kept burning upon the mizbeach, reflects the ideal devotion towards the L’RD that we may foster for ourselves. “To serve Ad’nai your God with all your heart and with all your soul” (Deuteronomy 10:12, TLV). The olah offering of the morning and evening represent our devotion – day and night. Additionally, it is interesting to note, that the morning and afternoon services – shachris and mincha – relate to the two daily tamid offerings; whereas the evening service (maariv) has its complement, as pertaining to the remainders of the olah of the second tamid offering that burnt throughout the night. “In Thy light we see light.” Psalm 36:11, JPS 1917 Tanach The ner tamid (eternal light), represented by the light above the ark in a synagogue, brings us even closer to an understanding of what the L-RD desires of us. In the Zohar, the “everlasting fire,” that is to be kept continually burning on the mizbeach (altar), alludes to the divine light of the soul (Tikkunei Zohar 74a). As expressed in Mishlei, written by King Solomon, “The spirit of man is the lamp of Ad’nai, searching all his inmost being” (Proverbs 20:27, TLV). To connect with the L’RD (deveykus) on a continual basis, we need to engage every facet of ourselves – our thought, speech, and behavior – in an effort to enhance the light within us. As is demonstrated by the flame of a candle, that flickers upwards, just as our soul should reach up towards Avinu Shebbe Shomayim (Our Father in Heaven). This is denoted in the manner that many Jewish people pray while standing, swaying back and forth. In specific regard to our mitzvoth (good deeds), Yeshua encourages us, “You are the light of the world. A city set on a hill cannot be hidden. Neither do people light a lamp and put it under a basket. Instead, they put it on a lampstand so it gives light to all in the house. In the same way, let your light shine before men so they may see your good works and glorify your Father in heaven” (Matthew 5:14-16, TLV). “I am the light of the world. The one who follows Me will no longer walk in darkness, but will have the light of life.” - John 8:12, TLV

“Now AD’NAI called to Moses and spoke to him out of the Tent of Meeting.” Leviticus 1:1, Tree of Life Version THe L’RD gives Moses the instructions concerning the korbanot (offerings). The Hebrew word, korban is derived from the shoresh (root), meaning “to draw near.” This implies that offerings are meant to draw the penitent closer to G’d. Five main types of offerings are mentioned, including, the unique offering made by the anointed priest; in Hebrew, the kohein hamashiach. “If the anointed kohen sins so as to bring guilt on the people—then let him offer for his sin which he has committed” (Leviticus 4:3, TLV). This is the first place in the Torah where the Hebrew word for Messiah is found, specifically, in regard to the Kohein Gadol, the High Priest of Israel. He is to bring a sin offering for himself, in the case of inadvertent sin – a young bull without blemish. Although he is considered as a moral exemplary of the highest degree, he may still be subject to transgression, in like manner as the people he represents. Therefore, especially before the Yom Kippur service, the Kohein Gadol brought a bull as a sin offering to atone for himself, before he could serve on behalf of the people to make atonement for their sins. Inasmuch that he himself was subject to the need for atonement, this is an acknowledgement of his common link with the people; being susceptible to human frailties, he was not sinless; rather, because he was held accountable on a higher level than the people, the slightest infraction could draw judgment from G’d. “This is the kind of cohen gadol that meets our need – holy, without evil, without stain, set apart from sinners and raised higher than the heavens; one who does not have the daily necessity, like the other cohanim g’dolim, of offering up sacrifices first for their own sins and only then for those of the people; because he offered one sacrifice, once and for all, by offering up himself.” Hebrews 7:26-27, Complete Jewish Bible The figure of the annointed kohein points towards Moshiach (Messiah), inasmuch that the role of Kohein Gadol is given to Moshiach in tandem with his Kingship. This dual role is prefigured by Yehoshuah, the Kohein Gadol who served as King of Israel, after the seventy year exile in Babylon: “Behold, I will bring forth my servant the Branch [Hebrew, Zemach]” (Zechariah 3:8). This refers to Moshiach, who is the long-awaited branch of the Davidic line. The Kohein Gadol, who served in the Mishkan (Tabernacle), was cleansed of sin through offerings that he brought for himself, so that he could also effect the atonement of the people by way of offerings brought on their behalf. Yet, the nature of the suffering servant, who made himself an asham (guilt offering) for the sake of many, whose iniquities he bore upon himself: “G’d made this sinless man be a sin offering on our behalf, so that in union with him we might fully share in G’d’s righteousness” (2 Corinthians 5:21, CJB).

“Then the cloud covered the Tent of Meeting, and the glory of AD’NAI filled the tabernacle.” – Exodus 40:34, Tree of Life Version At Sinai, the L’RD’s Presence was observable in the form of thunder and lightning (Exodus 19:18). His Presence was seen by B’nei Yisrael, previously, before they crossed the Sea of Reeds; at that time, the L’RD’s presence was manifest in the form of the cloud, and the pillar of fire. Additionally, the cloud rested atop Sinai: “AD’NAI said to Moses, ‘I am about to come unto you in a thick cloud, so that the people will hear when I speak with you’”(Exodus 19:9, TLV). When Moshe was on Sinai with Aaron, Nadav and Avihu and the seventy elders of Israel, (Exodus 24:9), he was called by the L’RD, “Come up to Me on the Mount and stay there; and I will give you the tablets of stone” (24:12); so, “Moses entered into the midst of the cloud” (24:18). R’Bachya explains that in like manner that he was called to go into the cloud of the L’RD’s glory at Sinai, he also could only enter the sanctuary when the cloud of glory filled the sanctuary was when the L’RD would first call to him (R’Bachya on 40:34, sefaria.org). Let us consider that to a certain extent, if a parallel lesson can be drawn from this reading, then we too will find that as we approach the L’RD, the way may be obscured by His glory, like the cloud atop Sinai and within the Mishkan (Tabernacle). We may find that we are not able to draw close to Him, until He calls us from within the obscurity of our understanding. “For all have sinned and fall short of the glory of G’d.” – Romans 3:23, Tree of Life Version R’Bachya further explains, that Moshe was not permitted to share the same “space with G’d’s attribute of kavod (glory);” rather, when he was called either on Sinai, or in the Mishkan, “it was an indication to him that this attribute had departed” from the area (sefaria.org). The experience of Moshe shows how even he was not able to approach G-d’s attribute of glory. Thus, when we consider ourselves, we are not at the madreiga (level) of Moshe. Our sins weigh us down to the extent of which we need to realize that in this state, we can hardly approach G’d. Yet, He calls to us, as it were, through he who tabernacled among us. “And the Word became flesh and tabernacled among us. We looked upon His glory, the glory of the one and only from the Father, full of grace and truth.” (John 1:14, TLV). “Behold, the dwelling of G’d is among men, and He shall tabernacle among them. They shall be His people, and G’d Himself shall be among them and be their G’d.” – Revelation 21:3, Tree of Life Version