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  1. The first words of the Torah, “In the beginning” confer upon the creation narrative a sense of primacy, inasmuch that this particular beginning is that of G’d’s creation. There is a parallel reference: “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” (Proverbs 8:22-23, TLV). According to traditional commentary, this is a reference to Torah; yet, within the overall context of the chapter in Proverbs, this is a personification of wisdom. Another viewpoint is revealed, by taking into consideration the following: reishis – the first word in Torah, preceded by the letter beis, used as a prepositional prefix (in), forms bereishis, “in the beginning.” Yet, chazal focus on the word reishis (first), asking what else in Torah is described as reishis? Included in the answer are the firstborn, first fruits, and the first portion of dough that is given to a Kohein. Implied is the understanding that our efforts in life need to be sanctified by giving of ourselves to G’d. Furthermore, that which is called reishis (first) is seen as the reason the world was created. An even more striking rendering of this approach, “Rav says: The world was created only for the sake of David, by virtue of his merit. And Shmuel says: It was created by virtue of the merit of Moses. And Rabbi Yoḥanan says: It was created by virtue of the merit of the Messiah” (Sanhedrin 98b, Sefaria). Another rendering of the world being created for the sake of reishis: Messiah is reishis (first), the L’RD made him as the beginning of His way, the first of His works (Proverbs 8:23). “He is the image of the invisible G’d, the firstborn of all creation” (Colossians 1:15, TLV). “He exists before everything, and in Him all holds together” (Colosians 1:17, TLV). Consider that the preexistence of Messiah is also mentioned by the sages, “Seven things were formed before the creation of the world: The Law, Repentance, Paradise, Gehenna, the Throne of Glory, the Temple, and the name of the Messiah,” (P’sachim 54a). In Hebraic understanding, a name represents the essence of the entity named; therefore, it is understandable to perceive this Talmudic statement as pointing towards the preexistence of Messiah. Additionally, chazal associate the Messiah with the Ruach HaElokim (Spirit of G’d) that hovered over the surface of the water (Genesis 1:2). “When there were no depths, I was brought forth, when there were no fountains abounding with water. Before the mountains were shaped, before the hills, I was brought forth. He had not yet made the land, the fields, or the first of the dust of the earth. When He set the heavens in place, I was there. When He inscribed the horizon on the face of the ocean, when He established the skies above, when He securely fixed the fountains of the deep, when He set the boundaries of the sea, so that the waters never transgress His command, when He laid out earth’s foundations – then I was the craftsman beside Him, I was His daily delight, always rejoicing before Him, rejoicing in His whole world, and delighting in mankind.” Proverbs 8:24-31, Tree of Life Version
  2. “AD’NAI showed him all the land – Gilead to Dan, and all of Naphtali, the land of Ephraim and Manasseh, all the land of Judah as far as the western [hinder] sea.” Deuteronomy 34:1-2, Tree of Life Version "Deuteronomy 34:1-2 should not be read to say, 'the Lord showed him . . . as far as the hinder sea (יָּם‬, yam),' but, 'the L-rd showed him . . . as far as the final day (יּוֹם‬, yom)'"(Sifre, Wikipedia). “The Holy One, blessed be He, showed him all that would in the future happen to Israel unto the last day when the dead will again live” (Sifrei Devarim 357:18, Sefaria). Although Moses was not permitted to cross into Eretz Canaan, he was granted a view of the land, while peering across that land from a mountaintop. Commentary notes that Moses was also given a vision of the Keitz (literally, the “End”), including the fulfillment of prophecy in regard to Israel in the last days, and the nature of the Tehillas HaMeisim (Resurrection of the Dead). Rashi explains that even though Moses did not enter the land, surely, he was granted entrance into Olam Haba (the World to Come). This serves as an example for us: we may not be able to make aliyah to Israel in our lifetime; however, there is a greater reward – entrance into the Promised Land. That is our acceptance into Malchus Elokim (the Kingdom of G-d). Through Messiah we go from life to life: “Many will come from the east and from the west, and they will recline at table with Abraham and Isaac and Jacob in the kingdom of heaven.” Matthew 8:11, Tree of Life Version
  3. parashas Ki Savo (Deuteronomy 26:1 - 29:8) “Thou shalt take of the first of all the fruit of the ground, which thou shalt bring in from thy land that H’Shem thy G-d giveth thee; and thou shalt put it in a basket and shalt go unto the place which HShem thy G-d shall choose to cause His name to dwell there. - Deuteronomy 26:2, JPS 1917 Tanach “A land of wheat and barley, and [grape] vines and fig-trees and pomegranates; a land of olive-trees and [date] honey. - Deuteronomy 8:8, JPS 1917 Tanach Moses instructed the Children of Israel, that when they would enter Eretz Canaan, and establish themselves there, they were to bring the bikurim (first fruits) of their yield to the place which HShem thy G-d shall choose to cause His name to dwell there (Deuteronomy 26:2). The bikurim were taken from the seven species native to Israel: wheat, barley, grapes, figs, pomegranates, olives and dates. “And it will be, when you enter the land, begins with the Hebrew word vayehi , indicating joy; the Ohr HaChaim compares this to the verse, then our mouths will be filled with laughter (Psalm 126:2). As the experience of joy would be upon Bnei Yisrael when they first entered the Promised Land, so shall we rejoice when we return to Israel at the time of the Messianic Era: They that sow in tears shall reap in joy (Psalm 126:5, JPS 1917 Tanach). The footsteps of the Mashiach will be like this. Every good thing will come out of pain and distress (Kol HaTor). “For we know that the whole creation groans together and suffers birth pains until now — and not only creation, but even ourselves. We ourselves, who have the firstfruits of the Ruach [Spirit], groan inwardly as we eagerly wait for adoption—the redemption of our body.” - Romans 8:22-23, Tree of Life Version Thou has counted my wanderings; put Thou my tears into Thy bottle; are they not in Thy book?” (Psalm 56:9, JPS 1917 Tanach). Our tears are being stored in the Book of Life; our troubles are regarded from Shomayim (Heaven). The sorrows in this life will eventually give way to joy that we will receive in Malchus Elokim (the Kingdom of G-d). At the time of the Ingathering, when the “first fruits” of Moshiach, will be brought into the land, He will send out his angels with a great shofar, and they will gather together his chosen people from the four winds, from one end of heaven to the other (Matisyahu 24:31, CJB). “And ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that a great horn [shofar] shall be blown. “ - Isaiah 27:12-13, JPS 1917 Tanach “Hark, thy watchmen! they lift up the voice, together do they sing; for they shall see, eye to eye, the L-RD returning to Zion.” - Isaiah 52:8, JPS 1917 Tanach
  4. parashas Ki Seitzei (Deuteronomy 21:10 – 25:19) “If an ish (man) have a stubborn and rebellious ben (son), which will not obey the voice of his av (father), or the voice of his em (mother), and that, when they have chastened him, will not give heed unto them.” - Deuteronomy 21:18, Orthodox Jewish Bible 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 teach godly values as well as demonstrate the same in themselves, in order to serve as proper role models for their children. Behavior modification may be necessary as well, when a child goes astray; this will aid in the correction faults, and guide the child along the way. "Train a child in the way he should go, and even when he is old, he will not depart from it" (Proverbs 22:6). “I will get up and go to my Abba [Father], and I will say, Avi [Father], I sinned against Shomayim [Heaven] and in your sight. And when he got up he came home to his own Abba [Father]. And while he was still a long way off, his Abba saw him, and was filled with rachmei Shomayim (heavenly mercy, compassion) and tears, and fell upon his neck and kissed him.” - Lukas 15:18, 20; Orthodox Jewish Bible The wayward son of Torah, representing a child who went so far astray that he would need a serious reprimand to bring him back on track, may be considered in respect to the mashal (parable) of the prodigal son. It is H'Shem's intention to offer us teshuvah, a return to Him as it could also be said that the wayward son's best recourse is teshuvah (repentance), inclusive of improving his ways. The mashal (parable) of the prodigal son exemplifies H'Shem's compassion toward us when we go astray. It also reflects the Talmudic saying that if we make an effort towards teshuvah (repentance), H'Shem will meet us halfway. This is shown by the fathers response in the mashal, while his son was “still a long way off,” the father , filled with compassion, went out to greet him. Considering the overall passage, his son had taken his inheritance, wasted it in an indulgent life, and wound up penniless, working in a pig sty. Yet, “when he came to his senses, his seichal [intellect] told him, “how many of my Abbas sachirim (hired workers) have more than enough okhel (food) and I am perishing here with hunger" (Lukas 15:17, OJB). He decided to throw himself at his father's mercy, saying, "No longer do I have the zechus (merit) to be worthy to be called your ben (son)" (15:21). We too, upon realizing our spiritual poverty, need to return to our Father in Shomayim (Heaven).
  5. "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 Moses 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). The L-RD 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'"(Deuteronomy 18:17-19). Who is this mysterious prophet like unto Moshe, who speaks in H’Shem’s name? (see also John 1:21, 7:40). The sages offer a clue: “As the first Redeemer [Moses], so the last Redeemer [Messiah]” (Numbers Rabbah 11:2). Moses was the first redeemer; the final Redeemer, Messiah will be like unto Moses. He is raised up from amongst his own brethren (the Jewish people); and, he speaks the words that H’Shem commands 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 Yeshua was raised up from amongst his own brethren; he speaks the words that the Father has permitted him to speak. How else is he like unto Moshe? Consider that 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). Messiah, who sits at the right hand of H’Shem, stands even today between G-d and man, “For Adonoi echad hu (there is one G-d) and there is also metavekh echad (one melitz – mediator)” (1 Timototiyos 2:5, OJB). Additionally, continuing with the previous motif, “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, before being placed in a basket in the River, to escape the decree against newborn children. Later in life, he also “disappeared," when he fled to Midian for forty years. The commentary mentions that the final redeemer (Messiah) would also 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,” especially, from before the eyes of the Jewish people. "Even unto this day, when Moses is read, the vail is upon their heart. Nevertheless when it shall turn to the L-rd, the vail shall be taken away" (2 Corinthians 3:15-16, KJV). “The one having been taken up from you into Shomayim [Heaven], will also come again. " - Gevurot [Acts] 1:11, OJB
  6. "Behold [See], I set before you this day a blessing and a curse." - 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 the passage. To some degree, we know 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 our obedience to G-d's Word, or our disobedience, then, we will "return unto the L-RD thy G-d" (Deuteronomy 30:3, JPS). We will be compelled to return to H'Shem through teshuvah (repentance), 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 Him, through the provision of Messiah (see also, 1 John 1:9). "How narrow is the gate, and challenging the way that leads to [eternal] life." - Matthew 7:14, TLV embellished H'Shem 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 (Deuteronomy 30:19 )" Sifrei comments that the additional words, "choose life" are meant to convey the understanding that H'Shem 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 accordance with our belief in Messiah. For he has the words of eternal life (John 6:68). Every moment contains a potential blessing and curse: the choice is ours to make, dependent upon our awareness at the time, regarding our response to that moment (Me'or Eynayim). This is the level of kedushah (holiness) that H'Shem 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 H'Shem's eyes. Yeshua says, "My yoke is easy and My burden is light" (Mt. 11:30, TLV). Incidentally, where it is written, "Messiah has redeemed us from the curse of the law," refers to "its sentence of condemnation and death" (see John Gill's commentary, Galatians 3:13). Thus, there is no implication that during this life, we are immune from the consequences of our actions - only we are spared from eternal condemnation, through the ultimate redemption made for us by Messiah. "For sin's payment is death, but G-d's gracious gift is eternal life in Messiah Yeshua our L-rd" (Romans 6:23, TLV).
  7. parashas Eikev (Deuteronomy 7:12 - 11:25) “And now, Israel, what doth the L-RD thy G-d require of thee, but to fear the L-RD thy G-d, to walk in all His ways, and to love Him, and to serve the L-RD thy G-d with all thy heart and with all thy soul; to keep for thy good the commandments of the L-RD, and His statutes, which I command thee this day?” - Deuteronomy 10:12, JPS 1917 Tanach The fear of G-d (yiras H’Shem) is a major component of one’s relationship to G-d. Fear, in the sense of awe, reverence, and respect is conveyed by the phrase, yiras H’Shem. “What doth the L-RD thy G-d require of thee, but to fear the L-RD thy G-d?” (10:12) The quality of yiras H’Shem contributes to the level of Kedushah (holiness) in a person’s life. Our response to H’Shem’s directive, through His commandments, requires giving Him the due respect that He deserves as our King. Every aspect of our lives may become sanctified through our devotion to Him. “You were washed, you were made holy, you were set right in the name of the Lord Yeshua the Messiah and by the Ruach of our G-d” (1 Corinthians 6:11, Tree of Life Version). “Conduct yourself with yirat Shomayim [Fear of Heaven], during your time in the Golus [Exile] of the Olam Hazeh [This World.]” - 1 Kefa 1:17b, Orthodox Jewish Bible “It will be your time of faithfulness, a wealth of salvation, wisdom and knowledge – the fear of Ad-nai is His treasure” (Isaiah33:6, TLV). H’Shem values our awe, reverence, and respect towards Him. Our degree of yiras H’Shem, exemplified through our thought, speech and action (the fruit of our works) is considered a treasure to H’Shem. Additionally, we may look forward to renewed lives, when we bow in our hearts to H’Shem, maintaining a careful attitude towards His commandments. “To keep the mitzvot of Ad-nai and His statutes that I am commanding you today, for your own good” (Deuteronomy 1:13, TLV). “For we are His workmanship—created in Messiah Yeshua for good deeds, which G-d prepared beforehand so we might walk in them” (Ephesians 2:10, TLV).
  8. parashas Va’etchanan "But you who held fast [davak] to the L-RD your G-d are alive every one of you this day.” - Deuteronomy 4:4, JPS 1917 Tanach Moses emphasizes to the new generation, that in juxtaposition to those who fell prey to the idolatry of the Moabites, and were destroyed by H’Shem; those who remained alive, held fast (davak) to H’Shem. Their steadfastness represents the ideal of deveykus, clinging to H’Shem. “You shall fear the L-RD your G-d; him shall you serve, and to Him shall you hold fast [davak]” (Deuteronomy 10:20). The Sages note that elsewhere it is written, “For the L-RD your G-d is a consuming fire” (Deuteronomy 4:24). They ask how is it possible to cling to H’Shem, if “G-d is a consuming fire?” The answer given is that one clings to H’Shem 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: “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 with deveykus (“cleaving, attachment”) to H’Shem has achdus (union) in the Ruach HaKodesh [Holy Spirit] with Elokim [G-d].” - Kehillah (Assembly) in Corinth 6:17, Orthodox Jewish Bible Moshe intervened for the people, when they transgressed with the golden calf, and G-d was about to destroy them: Moshe pleaded with H’Shem (the L-RD), “turn from Your fierce anger, and repent of this evil against your people” (Exodus 32:11-12). He served as a mediator on behalf of the people; he foreshadows the Tzaddik HaOlam, through which one cleaves to H’Shem. These considerations serve as a background, to view the words of Yeshua: “I am HaDerech [the Way], HaEmes [the Truth], and HaChayyim [the Life]. No one comes to HaAv [the Father] except through me (Yochanan 14:6, OJB). “For G-d is one; and there is but one Mediator between G-d and humanity, Yeshua the Messiah (1 Timothy 2:5, Complete Jewish Bible). Moshe’s role as intermediary for B’nei Yisrael points towards the role of Moshiach (Messiah), the Righteous One. Therefore, let us approach with bitachon [trust] the Kisse of Chesed [Throne of Grace], that we may receive rachamin [mercy] and may find chesed [grace] for timely ezrah (aid) (Yehudim in Moshiach 4:16, OJB). For, as Moses stood between H'Shem and Bnei Yisrael, so does the Messiah, who is likened to Moses: 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 command (Deuteronomy 18:18, JPS 1917 Tanach).
  9. parashas Devarim “Let us send men before us, that they may search the land for us, and bring us back word of the way by which we must go up, and the cities unto which we shall come.” Deuteronomy 1:22, JPS, 1917 Tanach The beginning of the book of Deuteronomy: Moshe reiterates the events of B’nei Yisrael over the past 39 yrs, 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. It is apropos of entering the land, that Moshe recalls the first time, thirty-nine years prior, that B’nei Yisrael attempted 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 be seen as prudent, and perhaps even wise, were it not for their motivation in making the request. “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, Tree of Life Version B’nei Yisrael wanted to see ahead of time whether this land of milk and honey was truly what the L-RD had said it was; this denoted a lack of trust in the L-RD’s words of promise, concerning their inheritance. They wanted to make their own assessment of the land. After all, they were not able to see the land through the L-RD's’s eyes, nor think with His thoughts (Isaiah 55:8-11). Instead, they faltered at the sight of the local inhabitants who were like giants; as a result they lost confidence in themselves as well as the L-RD. Moshe 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. “And gave their land for a heritage, a heritage unto Israel His people” (Psalm 135:12, JPS 1917 Tanach). Entrance into the Promised Land may be viewed as a metaphor for entering Olam Haba (the World to Come). It is incumbent upon us to trust in the L-RD’s provision for us in the next world, looking forward to entering the Kingdom of G-d. As the cloud by day and the fire by night, the L-RD guided the Children of Israel through their journer in the wilderness. So, too will a way be prepared for us into Malchus Elokim (the Kingdom of G-d). “Do not let your heart be troubled. Trust in G-d; trust also in Me. In My Father’s house there are many dwelling places. If it were not so, would I have told you that I am going to prepare a place for you? If I go and prepare a place for you, I will come again and take you to Myself, so that where I am you may also be. And you know the way to where I am going.” - John 14:1-4, Tree of Life Version
  10. parashas Mattot-Masei "These are the journeys of the Bnei Yisroel, which went forth out of Eretz Mitzrayim." - Numbers 33:1, Orthodox Jewish Bible 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 (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 will. However, even if they failed, they could return to Him through teshuvah (repentance). Therefore, there was still 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 in regard to their transgression(s). 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 may serve to remind us of the need to move away from a sense of spiritual impurity to greater kedushah (holiness) in our lives, by repairing our character defects and turning away from sin, through the power of the spirit of Messiah (Romans 8:1-5). Additionally, in like manner that the Children of Israel were encompassed on all sides by tumah (impurity) in their previous environment in Egypt, we should also be aware of any negative influences in our own immediate surroundings. 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 of understanding. 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 should look forward to the salvation that the L-RD is able to work in our lives through His Ruach (Spirit), by preparing us for Olam Haba (the World to Come): the Ultimate Promised Land. Our journey in this life leads to the eternity of Promise in the next. "For the agmat nefesh [sorrow of the soul] that is according to H'Shem [the L-RD] produces teshuva [repentance] to Yeshuat Elokeinu [Salvation of G-d], not to be regretted." - 2 Kehillah in Corinth 7:10, OJB
  11. parashas Pinchas (Numbers 25:10 - 30:1) selected passage: Numbers 25:1-15 “‘Behold, I give unto him My covenant of peace; and it shall be unto him, and to his seed after him, the covenant of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.'” – Exodus 25:12-13 , JPS 1917 Tanach “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. One commentary posits that the Kohein Gadol was from his lineage throughout the first and second Temple periods. The verse may also be rendered, as if Pinchas himself is given a priesthood that lasts for eternity; the atonement, effected by his zealous act is noted as an “everlasting atonement.” This understanding of the verse mirrors the priesthood given to Moshiach: “The L-RD hath sworn, and will not repent: ‘Thou art a priest for ever after the manner of Melchizedek’” (Psalm 110:4, JPS 1917 Tanach). “Because he lives forever, his position as cohen [priest] 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). Moreover, the atonement that Messiah accomplished on HaEtz (literally, “the tree”), is an everlasting atonement. Pinchas is a type of Messiah, symbolically pointing towards the Redeemer who “bare the sin of many, and made intercession for the transgressors” (Isaiah 53:12, KJV). “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, CJB).
  12. parashas Balak "I see him, but not now; I behold him, but not nigh; there shall step forth a star out of Jacob, and a scepter shall rise out of Israel." - Numbers 24:17, JPS 1917 Tanach This is an allusion to the return of Moshiach (Messiah). After blessing Israel three times, Balaam prophesied concerning the End of Days (Numbers 24:14). Ramban (Nachmanides) comments that Messiah will be more like "a shooting star," whereas all eyes will see him flashing across Shomayim (Heaven). "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).
  13. parashas Chukat (Numbers 19:1 - 22:1) selected passage: Numbers 21:4-9 "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, TLV The bite of a serpent is reminiscent of the effect of sin, like poison to the transgressor. The remedy given for the bite of a fiery serpent was a bronze serpent (nachash) placed upon a pole (nes). The gematria (numerology) for nachash (serpent) is the same as for moshiach (literally, "annointed"): 358. The Hebrew word, nes, meaning "pole," also means "miracle." These clues point towards Moshiach (Messiah). He is the antidote to sin; he was raised upon HaEtz (literally, the tree), like the serpent upon the pole (nes). Additionally, the word, nes is a remez (hint), regarding his resurrection - 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, TLV
  14. Hello everyone, I am writing a full report on Torah only using the NT, this is the start of part 1. I was shown to not search for the spiritual on the web. I only Use The Word and The Spirit. Part 1:The Meeting Of Acts. In acts chapter 13 vs. 14 & 15, we can see the Gentiles in Antioch are keeping the Sabbath and studying Torah, KJV: “But when they departed from Per'ga,they came to Antioch in Pisidia and went into the synagogue on the Sabbath day, and sat down. 15. And after the reading of The Law(Torah) and the prophets” (so Torah and rest of OT is what was being studied by the first Christian’s on The Biblical Sabbath day) In vs. 39 we see By our Belief/Faith in The Messiah we are Justified/made pure,. KJV: “And by him all that believe are Justified from all things, from which ye could not be justified by the law of Moses”(simply following the customs of Torah is not what gives humans Justification) In vs. 45 we see the Jews become Jealous of the masses of Gentiles who have came to synagogue to Hear The Word of YHWH, and start speaking blasphemous. KJV: “BUT when the Jews saw the multitudes, they were filled with envy" In chapter 14 vs 1 we see the Greeks and Jews both believed together as one Body in synagogue, no separation of Jew n Gentile. In chapter 15 vs.1 we have man who came down from Judea and taught the New converts, that They CAN NOT be saved UNLESS they are physically circumcised, KJV: “And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses YE CANNOT BE SAVED.” which is what causes the whole debate can a person get salvation and be uncircumcised? KJV vs.2: “Paul and Barnabas and certain other of them, should go upto Jerusalem unto the Apostles and Elders ABOUT THIS QUESTION" (Not whether we should keep or destroy the Torah that would have been sacrilegious and never would have ever crossed Their minds!) In vs 5 there is a Pharisee that stood up during the debate, and said it is NEEDFUL they be circumcised and they should be COMMANDED to keep or "Guard" the Torah which could be a reference to rabbinical oral law about placing "fences" around Torah, on this verse I sought out a 4th translation from the Aramaic peshitta, that actually makes the most sense for the context, HRB: “But some of those rose up from the sect of the Pharisees who had believed, saying, It is necessary to circumcise them in order to keep the Law of Moses” In vs.9 we see again there is NO difference between Jew and Gentile, and that our Hearts become purified By Faith! Keeping the rules without Faith is worthless, keep the Torah perfect, without Faith and a circumcised heart it means Nothing! In vs. 10 we see Peter say, “now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?” I believe this Yoke to be a mindset, the very mindset that caused this whole debate, that you CANNOT BE SAVED unless you follow these rules and customs, where as now the understanding has changed in this Meeting from ” we HAVE to Follow these customs to be Saved” to “now that we are Saved by grace, we SHOULD follow these customs” Although, the Torah is Holy, just and good (Ro 7:12), human beings are not, and according to the Torah (Deut 27:26) if one entered the first covenant, then they were obligated to observe every law of Torah and there was no way to have certain sins removed such as adultery, idolatry, blasphemy and murder. Yahshua magnified the Torah to show that in spirit every human being has committed such sins. Since Circumcision is the sign of the first covenant in which you could not have the penalty of such sins removed, Peter is clearly stating why would the elders want to put such a burden on new believers. Paul clearly expounds on this in the book of Galatians that if one is circumcised and joins the old covenant that Messiah will profit him nothing as there was no removal of sins but simply a hope of a better covenant to come with a more perfect priesthood in Melchizedek. In vs. 11 we again see through the Grace of The Messiah we are saved along with our Faith and belief as we seen in previous verses, this of course is not saying in any way that we should not Try to Follow YHWHs Rules, Just that The rules themselves DO NOT bring salvation, many men followed the customs who were unrighteous in heart, like the Pharisees who wouldn’t help men who needed healing on the Sabbath, they twisted His Torah into something it never was . In vs, 19 we see James stands up and says that they should not TROUBLE the New converts, as in don’t overwhelm these new people who have came to Elohim with a direct command from the Jerusalem council that they must follow every rule In order to gain salvation, in vs.20 he instead recommends that they(the elders) write them(new converts) a list they need to abstain from, to not overwhelm them, that they just stop fornication, blood, idols, things strangled “It would be ridiculous to think that these are the only 4 requirements that a new gentile believer needed to follow, as it does not mention murder, blasphemy or even belief in Yahshua. Since cultural issues such as not draining the blood correctly in animals was keeping Jewish believers from fellowshipping with gentile ones, the Apostles are simply making basic rules that will allow them to meet together with a clear conscience. These 4 points are not the only doctrine that a new gentile believer will have to learn, but they are a starting point, as the next verse clearly states that the gentiles will “hear the Torah each Sabbath that they meet” with the Jewish believers, clearly showing the still binding validity of the Sabbath and Torah, even after this decree.” In vs 21. James points out the fact that The Torah of Moses is preached every Sabbath, KJV:”For Moses of Old time hath in every city them that preach him, being read in the synagogues every Sabbath day" there fore The elders don’t need to teach or tell these people about the rest of the commandments, bc they fully expect them to Hear Torah every Sabbath as they go to synagogue, in turn they can learn the rest of Torah at Their own pace and not be overwhelmed or worried. And in vs. 22 we can see only after this truth was stated “THEN" the elders, apostles, is pleased and in agreement with the decision.
  15. This will have a similar page on a website (it is buggy right now), because I can do more features there than on the limitations here, but for here, here is the topic - and supporting verse addresses: The Bible is God's revelation to mankind Mat 4:4, 7, 10, 5:19-20, 19:4-6, 26:31, 52-54, Luk 4:16-21, 16:17, 18:31-33, 22:37, 24:25-27, 45-47, Jn 10:35 Even Jesus must obey and fulfill Mat 5:17-18, 26:24, Jn 5:46 Inspired by God and for our instruction Psa 33:6, Gen 1:2, II Tim 3:15-17, Rom 15:4, I Cor 10:11, II Pet 1:21, I Pet 1:10-12, Heb 1:5-13, 3:7, 4:3, 10:5-7, 15-17, Acts 4:25, 28:25-27 Apostolic writing is also scripture, the word of God II Cor 2:12-13, II Pet 3:15-16, I Tim 5:18, Luke 10:7 Word of God is instruction from God on how to live Ex 32:15-16, 34:1, 27-28, Num 33:2, Deut 31:9. Everyone from rulers to common folk are to be obedient to the Bible. Josh 1:7-8, II Ki 17:13, 22:8-13, I Chr 22:12-13, Neh 8, Ps 119
  16. When the apostles talked about the word of God, what were they refering to?Obviously it was not the old testament. and there was no new testament then.i believe it was not the old testament becasue no ordinary person had access to itthey usually say things like: and the word of God grew"we will give ourselves to the study of the word and prayer"And i believe they were not referring to Jesus Christ as the word, because of the context of usage.I will appreciate your opinions, i have had this in my mind for a while. Thank you all.
  17. Hi All. I found this interesting and informative. Thought others might enjoy it. http://www.bbc.co.uk/news/in-pictures-23409254#sa-ns A few of the photo definitions found at the above link: "A Sefer Torah, or Torah scroll, is the holiest object in Judaism. It comprises the five books of Moses and must be written by a specially trained pious scribe called a Sofer Setam." "Torahs in use in synagogues around the world today, and throughout the centuries, have been written in the same way as the first Torah scroll was written by Moses, according to Jewish tradition, about 3,300 years ago." "The process takes about a year because a Torah is entirely written by hand, each of the 304,805 letters inscribed with a quill and specially prepared ink." "The scribes are skilled calligraphers who work in a traditional way. The letters are written on specially prepared parchment known as klaf, made from the skin of a kosher animal - goat, cattle, or deer." "A sofer must know more than 4,000 Judaic laws before he begins writing a Torah Scroll. He has to be very careful, because even a single missing, damaged or misshapen letter invalidates the entire Sefer Torah. After the end of the writing, the scribe reads each page and, where permissible, fixes letters with a razor blade."
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