Messianic devotional

Can a sacrifice produce joy?

2014-08-18T01:52:00.001-07:00

Can a sacrifice produce joy?

The Eternal wishes that His people learn to go up to the temple and come before Him and bring Him offerings and tithes. He wants that the place of His presence is a place of happiness and enjoyment. That's why there are not only offerings and tithes given completely to the service of the Eternal, but also in part so that the remaining of it may be eaten with the family, rejoicing at the table before the Eternal.

There is fullness of joy in the Eternal's presence (Ps. 16:11). Pleasing sacrifices are those that come from joyful hearts. A sacrifice offered with sadness and grief is not pleasing. The one who can't enjoy giving his offering is not showing his appreciation for the Eternal. The one who doesn't appreciate and love Him feels that tithe and offerings are a burden and cause of sadness. Love is shown by giving. That's why the one who loves gives and the one who doesn't love doesn't like giving either. The one who loves the Eternal gives Him the tithe and offerings and that produces joy because love rejoices.

The one who can't rejoice in giving tithe and offerings needs to check his heart and surrender it to the Eternal, stop living for himself and stop fearing and doubting divine provision. The one who lives for himself can't feel the real happiness found in giving.

There are those who give in order to receive, thinking that the one who sows also reaps. But even if it's true that the one who sows also reaps if done correctly, that attitude is not the best regarding giving to the Eternal. We don't give in order to receive; we give because we want to obey and express our love by giving.

However, if we believe in the promise that the Eternal is not going to abandon us if we give from what we have; and that He is going to bless what remains after the tithes, then we can calmly trust in divine provision regarding our finances. But we don't give in order to receive, that attitude is really childish.

'It is more blessed to give than to receive.' (Acts 20:35 NIV)

Blessings,

Ketriel

What is the relationship between keeping the commandments and rest?

2014-08-17T04:10:00.001-07:00

What is the relationship between keeping the commandments and rest?

The stay in the desert was temporary, transitory. There, everyone did as whatever was right in his own eyes. The Torah was given in Sinai, not to be kept in the desert but in the Promised Land. That's why it was impossible to keep many of the commandments in the desert and they had to improvise and do what they could in that transitory situation.

Moshe Rabbenu was preparing the people to step ahead from the forty transitory and preparatory years to a new, totally different situation. This text says that when they were in the desert they had not yet come to the rest and the inheritance. The rest is one thing and the inheritance another. The rest has to do with a state of mind and the inheritance with something physical, the land. Each tribe was to receive a piece of land as inheritance and each family would receive their place for living where they could feel at home and have their souls rest.

Now, since the Torah was written in the first place for the Land of Israel, all the commandments are related to the life of the twelve tribes in it. Without their presence in the Land it's impossible to fulfill the whole Torah, and it's also impossible to achieve complete rest. It's interesting to see the relationship between emotional rest and the fulfillment of the commandments. The lack of commandments creates mental instability which is contrary to rest. They couldn't keep many of the commandments in the desert that's why they didn't rest in their souls. But in the Land they would be able to keep the commandments and thus reach rest.

Anarchy and lack of fixed rules create people with mental and emotional instability. Fixed routines, unchanging rules, clear limits and a well-defined behaviour create a feeling of safety and rest in people's souls. The one who does whatever is right in his own eyes hasn't reached the resting place of the Eternal. Only the one who knows what to do, according to his instruction in the Torah, will have peace in his soul. That's why our Rabbi cites Yirmeyahu, the prophet (Jer. 6:16) and says to those who didn't know how to keep the Torah correctly: "Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, AND YOU WILL FIND REST FOR YOUR SOULS. For my yoke is easy and my burden is light."

His yoke symbolises submission to his interpretation of the Torah. The one who knows how to keep it correctly will find rest for his soul. The one who breaks or cancels commandments won't find rest for his soul neither in this world nor in the next.

Shavua tov,

Why so much rebuke?

2014-08-12T01:55:00.002-07:00

Consequence

Deuteronomy 9:4-29

Do not say to yourself, "...because of my righteousness." It is not because of your righteousness or your integrity that you are going in to take possession of their land … Understand, then, that it is not because of your righteousness.. you are a stiff-necked people. Remember this and never forget how you provoked the LORD your God to anger in the desert... At Horeb you aroused the LORD's wrath so that he was angry enough to destroy you... You also made the LORD angry... But you rebelled against the command of the LORD your God. You did not trust him or obey him... You have been rebellious against the LORD ever since I have known you.

(Deut. 9:4a, 5a, 6, 7, 8, 22b, 23b, 24 NIV)

Why so much rebuke?

How is it possible that Moshe Rabbenu keeps saying once and again that the people are rebellious? Shouldn't he have just encouraged them to live a righteous life instead of rebuking them for their past sins?

It's true that most of the time Moshe spoke words of encouragement, hope and faith to the people he so much loved. But in this instance Moshe urges the people three times not to stress their own righteousness but to remember their rebellion. Wouldn't it be better to forget past sins and focus on the good deeds?

The reason why Moshe Rabbenu admonishes the people in this way is in order for them not to commit such sins again. The one who does not repent thinking that he hasn't done any wrong, will keep on doing what's not right. That's why a person that doesn't see his sin or doesn't understand the severity of the sin must be aware of what he has done so he is ashamed and makes the decision of never doing such thing again. Moshe knew, due to his prophetic sight, that many among the people didn't understand the implications of their sin and were taking the matter too lightly. This is the reason why Moshe reprimands them so much.

Deep down, this entire rebuke comes from a great love and a desire to help the people to go well.

It's unfortunate that many without the same feeling as Moshe have used his words to express their despise against the Jewish people and justify their rejection against them. Because even though they say the same words as Moshe Rabbenu did, the motivation and attitude behind those words are the opposite of those of the great Prophet. It's not the same to say: "It's a rebellious people" from inside with love and concern than to say: "It's a rebellious people" from outside with despise and rejection.

Never use the words of Moshe to point and accuse the Jewish people. Stop criticising the Rabbis and their writings. The non-Jew who despises the rabbinical laws is under the influence of an anti-Jewish spirit. The Jew who doesn't want to submit to the rabbinical laws is a rebel.

When you rebuke someone make sure that the only thing you want is that such person is blessed and prospered. Never remind a repented person of his past sins. This can only be done when there is absolute certainty that such person hasn't repented.

If you have repented of something, don't let the memory of past sins make you doubt about the forgiveness and justification you received in Messiah Yeshua. At the same time you should never forget what you've done in order to understand what kind of mercy the Eternal has shown you. If it wasn't for His forgiveness and mercy we would all be lost and destroyed by the Eternal's righteous wrath.

Blessed be Eternal for His great forgiveness in Messiah Yeshua!

Ketriel

Parashah 42 Mattot

2014-07-18T01:31:00.001-07:00

Parashah 42 Mattot

Numbers 30:2 – 32:42

Av K. Blad ©

Andra utgåvan 2013-14 (5774)

Lukrativ kopiering ej tillåten.

Torah Readings (when Mattot is read separately):

1. 30:2-17

2. 31:1-12

3. 31:13-24

4. 31:25-41

5. 31:42-54

6. 32:1-19

7. 32:20-42

8. Maftir: 32:39-42

Haftarah: Jeremiah 1:1 – 2:3

The Messianic Writings: John 18:1 – 19:42

Torah Readings (when Mattot and Massei are read together):

1. 30:2 – 31:12

2. 31:13-54

3. 32:1 – 32:19

4. 32:20 – 33:49

5. 33:50 – 34:15

6. 34:16 – 35:8

7. 35:9 – 36:13

8. Maftir: 36:10-13

Haftarah (when Mattot and Massei are read together): Jeremiah 2:4 – 2:28; 3:4

The Messianic Writings (when Mattot and Massei are read together): John 18:1 – 21:25

Mattot

Mattot means “tribes”.

The First Aliyah, 30:2-17

30:1 “Moshe spoke to the heads of the tribes of the children of Yisra'el, saying, This is the thing which HaShem has commanded.”(HNV revised) – This is a long passage about the importance of fulfilling promises. Here the Torah mentions the heads of the tribes in the context of fulfilling promises. This teaches us that the leaders had a much greater responsibility to fulfill promises than the rest of the people, since he represents HaShem before the people. If a leader does not fulfill his promises, the people will get the wrong impression of the Eternal who has appointed him as His representative. It also means that society must be founded on truthfulness and that this is especially significant among the leaders.

A political leader who makes promises during his election campaign and then, once he is elected, does not fulfill his promises, is dishonoring HaShem’s name. Not fulfilling a promise is a serious thing. It has to do with HaShem’s honor.

This principle applies to parents also. When parents promise their children something it is very important that they fulfill that promise so that the children will come to know HaShem’s faithfulness through their parents example. The impression that parents present to their children will be projected on the Eternal. Children believe that HaShem is like their parents. Therefore it is very important that parents fulfill their promises to their children and that they do not go back on their word. If, at any time, it becomes necessary to go back on a word that was given to one’s children, one must ask for forgiveness so the children understand that such behavior is not right. Then they will not believe that HaShem breaks his promises.

This text also means that one has a responsibility to fulfill one’s word before authorities, and that authorities, at certain occasions, have the right to annul the promises that the Israelites have made.

30:2 “When a man vows a vow to HaShem, or swears an oath to bind his soul with a bond, he shall not break his word; he shall do according to all that proceeds out of his mouth.”(HNV revised) – Here we have two types of promises, a “vow” and an “oath”. The Hebrew word that is translated “vow” is neder,[1] which means “promise”, “something that one has promised”. It has to do with binding oneself in relation to an object, for instance an object or animal for sacrifice, or not to drink wine. The Hebrew word that is translated “oath” is shevuah.[2] It has to do with binding oneself to not doing a permitted activity, for instance not sleeping at night. Since this text follows the text about the sacrificial laws, it is interpreted to mean that one who makes a promise to sacrifice must fulfill his promise at the following feast when he visits the temple, compare with 29:39. For instance, one who promises to offer a specific animal by saying, “I will offer this animal to HaShem”, that person gives a neder. However, one who promises to give a certain type of offering with any animal by saying something like, “I will give an ascension offering”, is giving a shevuah.

Rabbi Bechai mentions three occasions when it is recommendable to make promises:

When someone has a sinful habit pattern and wishes to break from it and thus makes a promise. For example, a glutton can make a promise not to eat meat for a certain amount of time, a drunkard can promise not to drink alcoholic beverages, and a greedy person can refuse to receive presents.
If an opportunity is presented to fulfill a mitzvah (commandment) one can swear an oath to fulfill it at a later time in order not to miss the opportunity.
Since our father Ya’akov made a promise when he was in distress, one who has great troubles can make promises, compare with Genesis 28:22; 31:13.

In Deuteronomy 23:21-23, it is written,

“When you shall vow a vow to HaShem your God, you shall not be slack to pay it: for HaShem your God will surely require it of you; and it would be sin in you. But if you shall forbear to vow, it shall be no sin in you. That which is gone out of your lips you shall observe and do; according as you have vowed to HaShem your God, a freewill-offering, which you have promised with your mouth.”(HNV revised)

In 1 Samuel 1:11, it is written,

“She vowed a vow, and said, HaShem of hosts, if you will indeed look on the affliction of your handmaid, and remember me, and not forget your handmaid, but will give to your handmaid a man-child, then I will give him to HaShem all the days of his life, and there shall no razor come on his head.”(HNV revised

In Psalm 22:25, it is written,

“Of you comes my praise in the great assembly. I will pay my vows before those who fear him.”(HNV)

In Psalm 116:17-18, it is written,

“will offer to you the sacrifice of thanksgiving, and will call on the name of HaShem. I will pay my vows to HaShem, Yes, in the presence of all his people,”(HNV revised)

In Jonah 2:9, it is written,

“But I will sacrifice to you with the voice of thanksgiving. I will pay that which I have vowed. Salvation belongs to HaShem.”(HNV revised)

“he shall not break his word; he shall do according to all that proceeds out of his mouth” – The Hebrew word that is translated “break” is yachel which comes from the word chalal,[3] which means “perforate”, “wound”, “undo”, “profane”.

The Torah emphasizes the importance of fulfilling promises. It is interesting to see the connection between perforating, or wounding, and not fulfilling a promise. One who does not fulfill a promise causes a wound, a perforation, in HaShem’s image. If we do not keep our word, we harm our function of reflecting HaShem’s character since the Eternal cannot break his word and man was created in his image.

In Ecclesiastes 5:1-6, it is written,

“Guard your steps when you go to God’s house; for to draw near to listen is better than to give the sacrifice of fools, for they don’t know that they do evil. Don’t be rash with your mouth, and don’t let your heart be hasty to utter anything before God; for God is in heaven, and you on earth. Therefore let your words be few. For as a dream comes with a multitude of cares, so a fool’s speech with a multitude of words. When you vow a vow to God, don’t defer to pay it; for he has no pleasure in fools. Pay that which you vow. It is better that you should not vow, than that you should vow and not pay. Don’t allow your mouth to lead you into sin. Don’t protest before the messenger that this was a mistake. Why should God be angry at your voice, and destroy the work of your hands? For in the multitude of dreams there are vanities, as well as in many words: but you must fear God.”(HNV revised)

HaShem takes our words more seriously that we think, “It is better that you should not vow, than that you should vow and not pay.” We must honor the words that come out of our mouths just as the Eternal honors His Word, as it is written in Psalm 138:2,

“I will bow down toward your sacred temple, and give thanks to your Name for your loving kindness and for your truth; for you have exalted your Name and your Word above all.”(HNV revised)

HaShem has bound himself to the Word that came out of his mouth. In the same way, we bind ourselves to our own words. If we do not fulfill them, we sin.

This scripture teaches us the principle of authority and submission:

A man is under the authority of the leaders, 30:1-2.
A young woman is under her father’s authority, 30:3-5.
An adult unmarried woman is under her father’s authority concerning the annulling of promises, 30:3-5.
A betrothed woman is under her husband’s authority, 30:6-8.
A widowed or divorced woman does not have any direct authority over her that can annul her promises. However, she is under the authority of the leaders, just as the men are, 30:9, compare with verses 1-2.
A married woman is under her husband’s authority, 30:10-15.

30:3 “Also when a woman vows a vow to HaShem, and binds herself by a bond, being in her father’s house, in her youth”(HNV revised) – The Hebrew word that is translated “in her youth” is neurim,[4] which means “youth”. A woman’s life is divided into three time eras: minor (in Hebrew ketanah), youth (in Hebrew nearah), and adult (in Hebrew bogeret). From a Jewish judicial standpoint the following applies: a woman who does not show any signs of puberty or is not yet twelve years old is a minor. If she has entered puberty, she becomes a youth at the age of twelve. At the age of twelve and a half, she becomes an adult.

According to Rashi, this commandment does not apply to a woman who is a minor, who cannot give a judicially binding promise. Neither does it apply to an adult, for she is not under her father’s authority, but only for a youth. When a daughter becomes twelve and a half years old, a father can therefore no longer annul her promises.

30:5b, 8b, 12b, “and HaShem will forgive her” – Since she cannot fulfill the promise that she made, there is guilt that needs to be forgiven.

30:8 “But if her husband disallow her in the day that he hears it, then he shall make void her vow which is on her, and the rash utterance of her lips, with which she has bound her soul: and HaShem will forgive her.”(HNV revised) – There are two reasons why the Eternal gave this authority to the man.

A promise that was made by the betrothed woman before the betrothal, or by a wife after the wedding, verses 10-12, can affect the future marriage relationship. Therefore the husband has, for the good of the family, the authority to annul such a promise.
The man has the responsibility to care for his wife and watch over her wellbeing. If he sees that a promise that she made in her youth, or after she was married, is harmful to her, he can annul it.

30:15 “But if he shall make them null and void after that he has heard them, then he shall bear her iniquity.”(HNV) – This means that the husband is responsible for any consequences that would come from not fulfilling a promise. Having authority means having responsibility. There is no authority without responsibility.

The Second Aliyah, 31:1-12

31:2 “Avenge the children of Yisra'el of the Midyanim: afterward you shall be gathered to your people.”(HNV) – The revenge came over Midyan, not Moav. Why? Rashi says that it was because the Moavites reacted out of fear since they found themselves near the children of Israel, while the Midyanites interfered where they did not belong.

Revenge came because of what Midyan did to the Israelite families. The daughters of Midyan had tried to destroy Israel’s family morals so that children would be born to pagan mothers, which would have caused idolatry.

Through this the coming generation would become perverted, as in the days of Ezra, when the Jewish men had married and borne children with women from other nations. These children were bi-lingual because of the influence of a foreign culture. The next generation of Jews would then be at risk of abandoning all faithfulness to the covenant. Therefore, they had to divorce these women and children, compare with Ezra 9-10; Nehemiah 13:23ff. It was different with Moshe’s Midyanite wife, Tzipporah, who had converted. These women from Midyan and Moav had no interest in adopting the faith of Israel, like Tzipporah had, but rather tried to destroy it through a pagan idolatrous cult. That is why vengeance came.

31:3 “Moshe spoke to the people, saying, Arm you men from among you for the war, that they may go against Midyan, to execute HaShem’s vengeance on Midyan.”(HNV revised) – Whom does the vengeance belong to? In Deuteronomy 32:35a it says that, “Vengeance is mine, and recompense”. Man does therefore not have the right to take revenge. If vengeance belongs to HaShem, how can Israel take revenge on Midyan? HaShem delegates the authority to Israel to carry out HIS vengeance. The people of Israel did not have the right in themselves to do this, it was only because of a heavenly order, as it is written, “Take vengeance…”

In Romans 12:17-21, it is written,

“Repay no one evil for evil. Respect what is honorable in the sight of all men. If it is possible, as much as it is up to you, be at shalom with all men. Don’t seek revenge yourselves, beloved, but give place to God’s wrath. For it is written, ‘Vengeance belongs to me; I will repay, says the Lord.’ Therefore ‘If your enemy is hungry, feed him. If he is thirsty, give him a drink. For in doing so, you will heap coals of fire on his head.’ Don’t be overcome by evil, but overcome evil with good.”(HNV revised)

Man does not have the right in himself to take revenge. You have a right to defend yourself, but not to take revenge. Only authorities, who are appointed by the Eternal, have the right to execute His vengeance. If you have been treated unrighteously, leave room for HaShem to judge, either directly or through the authorities that he has appointed.

In Leviticus 19:18a, commandment number 241 is found, which forbids man to take revenge, as it is written,

“You shall not take vengeance”(HNV)

In Romans 13:1-6, it is written,

“Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God. Therefore he who resists the authority, withstands the ordinance of God; and those who withstand will receive to themselves judgment. For rulers are not a terror to the good work, but to the evil. Do you desire to have no fear of the authority? Do that which is good, and you will have praise from the same, for he is a servant of God to you for good. But if you do that which is evil, be afraid, for he doesn’t bear the sword in vain; for he is a minister of God, an avenger for wrath to him who does evil. Therefore you need to be in subjection, not only because of the wrath, but also for conscience’ sake. For this reason you also pay taxes, for they are ministers of God’s service, attending continually on this very thing.”(HNV revised)

HaShem has appointed authorities as “an avenger for wrath to him who does evil”. However, if an authority does not do this, it is not fulfilling its function.

This applies to parents and children as well. Children do not have the right to take revenge on one another, but parents are obligated to avenge their child who has been wronged by his brother or sister, if they have not asked for forgiveness and made things right. If parents allow their children to harm one another without executing justice, their children will not learn the principle that HaShem is the one who avenges.

In many modern movies, the audience learns to cheer on the one who has been wronged and is seeking revenge from the one who has wronged him. This is not healthy. These movies teach people to not follow commandment number 241, which says that we are not to take vengeance. This commandment applies to all men, not just to Jews.

In Proverbs 20:22, it is written,

“Don’t say, ‘I will pay back evil.’ Wait for HaShem, and he will save you.”(HNV revised)

In Proverbs 24:29, it is written,

“Don’t say, ‘I will do to him as he has done to me; I will render to the man according to his work.’”(HNV)

In Psalm 94:1-3, it is written,

“HaShem, you God to whom vengeance belongs, you God to whom vengeance belongs, shine forth. Rise up, you judge of the earth. Pay back the proud what they deserve. HaShem, how long will the wicked, how long will the wicked triumph?”(HNV revised)

This Psalm teaches us to ask HaShem to rise up and execute vengeance on the earth, as it is also it is written in Revelation 6:9-10,

“When he opened the fifth seal, I saw underneath the altar the souls of those who had been killed for the Word of God, and for the testimony of the Lamb which they had. They cried with a loud voice, saying, ‘How long, Master, the sacred and true, until you judge and avenge our blood on those who dwell on the earth?’”(HNV revised)

In 1 Thessalonians 4:6, it is written concerning adultery,

“that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified.”(HNV)

In Hebrews 10:30-31, it is written,

“For we know him who said, ‘Vengeance belongs to me,’ says the Lord, ‘I will repay.’ Again, ‘The Lord will judge his people.’ It is a fearful thing to fall into the hands of the living God.”(HNV revised)

Israel had HaShem’s delegated authority to execute his vengeance on Midyan and to kill everyone.

Yeshua HaMashiach has received all authority from God over all men on the earth, as it is written in Matthew 28:18,

“Yeshua came to them and spoke to them, saying, ‘All authority has been given to me in heaven and on earth.’”(HNV revised)

Therefore he not only has the right, but also the responsibility, to execute his Father’s vengeance on all who do not obey him, as it is written in Revelation 19:11-16,

“I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war. His eyes are a flame of fire, and on his head are many crowns. He has names written and a name written which no one knows but he himself. He is clothed in a garment sprinkled with blood. His name is called ‘The Word of God.’ The armies which are in heaven followed him on white horses, clothed in white, pure, fine linen. Out of his mouth proceeds a sharp, double-edged sword, that with it he should strike the nations. He will rule them with a rod of iron. He treads the winepress of the fierceness of the wrath of God, the Almighty. He has on his garment and on his thigh a name written, ‘KING OF KINGS, AND LORD OF LORDS.’”(HNV revised)

In 2 Thessalonians 1:6-10, it is written,

“Since it is a righteous thing with God to repay affliction to those who afflict you, and to give relief to you that are afflicted with us, when the Lord Yeshua is revealed from heaven with his mighty angels in flaming fire, giving vengeance to those who don’t know God, and to those who don’t obey the Good News of our Lord Yeshua, who will pay the penalty: eternal destruction from the face of the Lord and from the glory of his might, when he comes to be glorified in his consecrated ones, and to be admired among all those who have believed (because our testimony to you was believed) in that day.”(HNV revised)

31:5 “So there were delivered, out of the thousands of Yisra'el, a thousand of every tribe, twelve thousand armed for war.”(HNV) – In the Scriptures, the number twelve has to do with rule. So, whenever the number twelve thousand occurs in connection to war, it has to do with power and authority, compare with Joshua 8:25; Judges 21:10; 2 Samuel 17:1; 1 Kings 4:26; Psalm 60. The twelve thousand from every tribe, who are mentioned in Revelation 7 are those who will conquer the world for the coming kingdom. The new Yerushalayim measures twelve thousand stadia in three directions, compare with Revelation 21:16. This means that the city will have complete authority over the whole created world.

31:6 “Moshe sent them, one thousand of every tribe, to the war, them and Pinechas the son of El`azar the priest, to the war, with the vessels of the sanctuary and the trumpets for the alarm in his hand.”(HNV) – They had to bring the consecrated things with them to war. According to Rashi, this is talking about the ark and the high priest’s golden plate together with the trumpets. This teaches us that it was a spiritual war. Further on we see that none of the children of Israel died in the war, compare with verse 49. They were protected supernaturally.

31:8b “Bil`am also the son of Be'or they killed with the sword.”(HNV) – Bil’am partook of HaShem’s vengeance because he gave counsel that caused the children of Israel to sin. One who causes another to sin will be punished.

The Third Aliyah, 31:13-24

31:16 “Behold, these caused the children of Yisra'el, through the counsel of Bil`am, to commit trespass against HaSHem in the matter of Pe`or, and so the plague was among the congregation of HaShem.”(HNV revised) – Why does Moshe say that the Midyanite women caused immorality in Israel when only the Moavite women are mentioned in 25:1? The answer is that it was both the Moavite and Midyanite women who did this.

31:19 “Encamp you outside of the camp seven days: whoever has killed any person, and whoever has touched any slain, purify yourselves on the third day and on the seventh day, you and your captives.”(HNV) – According to Rashi, this means that they could not enter the court of the tabernacle for seven days. Both the children of Israel and their captives had to go through a cleansing process with the water for sprinkling, compare with chapter 19.

31:20 “As to every garment, and all that is made of skin, and all work of goats, and all things made of wood, you shall purify yourselves.”(HNV revised) – When the children of Israel had been to war, they had to purify themselves by being sprinkled with the purification water, they and their clothes as well as other objects that had become unclean by contact with death. A corpse is the main source of ritual uncleanness. That is why it was so important to cleanse men and objects from all contact with death, because of the presence of the Eternal in the tabernacle.

According to Rashi, the phrase “all work of goats” is referring to objects made of goats horns, hoofs, and bones.

31:22-23 “however the gold, and the silver, the brass, the iron, the tin, and the lead, everything that may abide the fire, you shall make to go through the fire, and it shall be clean; nevertheless it shall be purified with the water for impurity: and all that doesn’t withstand the fire you shall make to go through the water.”(HNV) – Even the kitchen utensils that were taken from the Midyanites needed to be purified from all contact with death and food that was not kasher.

There are two elements used for cleansing: water and fire. The earth was cleansed by water the first time, at the flood. The second time it will be cleansed by fire, as it is written in 2 Peter 3:6-7,

“by which means the world that then was, being overflowed with water, perished. But the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men.”(HNV)

Therefore there are two ways of purifying the vessels, by fire and by water. Here it is only speaking of kitchen utensils made of metal. The Torah does not demand that one purifies utensils of other materials, such as wood, glass, clay, or plastic. The rabbis, however, have established that even kitchen utensils made of glass should be purified before they are used. Utensils that are used for heating up food need to be heated up in order to be kasherized. However, metal utensils that have not been used to heat up food do not need to be heated in order to be kasherized, but can be cleansed through water only.

“water for impurity” – This is speaking mainly of the sprinkling water used to cleanse from uncleanness caused by contact with a corpse. In Hebrew it is called mei niddah, “water of uncleanness”, or “water of separation”. The word niddah has to do both with water for sprinkling and with a woman’s uncleanness. Therefore, when it speaks of niddah water, it is also interpreted as meaning that these objects need to be dipped in the type of water that a woman dips herself in after her monthly purification, i.e. a mikveh that holds at least forty seah measurements. According to Rabbi Aryeh Coffman,[5] forty seah measurements represent approximately 332 liters. (See also the commentary on Leviticus 12 and 15 in Parashah number 27 (Tazria) and 28 (Metzorah)).

In Mark 7:4 it says,

“And coming from the market, they do not eat without immersing, and there are many other things which they have received to hold, the dippings of cups and pots, and of copper vessels, and of tables.” (MKJV)

This teaches us that during the second temple period, the practice existed of cleansing both kitchen utensils of metal and those of other materials before use.

It is written in Shulchan Aruch,[6]

TEVILAH FOR KITCHEN UTENSILS

All kitchen utensils, of metal or glass (or Pyrex), that are meant for food and have been purchased by a non-Jew or have been made by non-Jews, need tevilah before use. Tevilah means that one dips them in amikveh (ritual bath) in order to cleanse them for consecrated use, which is characteristic of Jews.

This mikveh that is meant for the tevilah of kitchen utensils ought to meet the same demands as themikveh in which a woman cleanses herself after her time of uncleanness.

Before dipping the kitchen utensil, this beracha is spoken, Baruch Ata HaShem Eloheinu Melech Haolam Asher Kidshanu Bemitzvotav Vetzivanu Al Tevilat Kelim. (“Blessed are you… who set us apart by your commandments and commanded us to let our kitchen utensils undergo tevilah.”)

Ceramic and porcelain kitchen utensils also need to undergo tevilah, only without the beracha.

Wooden objects do not need to go through tevilah.

Before the tevilah, the utensil must be cleaned thoroughly and the stickers of any company must be removed.

If the utensils have been purchased used from a non-Jew, the tevilah will need to be preceded by hag’alah or libbun, depending on which type of utensil it is.

KASHERIZING KITCHEN UTENSILS

Metal kitchen utensils that have been used to make food that is not kasher can be used if they are “kasherized”. “Kasherizing” means to do hag’alah or libbun, depending on which type of utensil it is, in order to release the residue of forbidden food that was absorbed.

KITCHEN UTENSILS FOR PESACH – KASHERIZING

During Pesach it is forbidden to use the kitchen utensils that were used during the rest of the year for frying, deep-frying, baking, eating, or drinking warm or cold. Therefore it is common to have a set of pots, a set of china, and special silverware for Pesach. If this is impossible, one may, for Pesach, use certain kitchen utensils that were used the rest of the year after “kasherizing” them. There are two methods of “kasherization” that cleanses them from the chametz they have absorbed.

Hag’alah – which means dipping the utensil in boiling water.
Libbun – which means heating it in fire until it glows and shoots sparks.

These methods can be explained by the principle: “in the same way that the utensil absorbed the food, it expels it”.

The kitchen utensil that has absorbed chametz (or another type of forbidden food) through boiling, i.e. through the influence of a boiling liquid, will expel it through boiling water, through hag’alah. This is the case with pots.
A kitchen utensil that has been in direct contact with chametz through fire can only expel it through fire, through libbun. This is the case with the rack in the oven.

How hag’alah is performed:

First the utensil is cleaned thoroughly. Then it is dipped completely, with handles (and lid as well) in a kettle with boiling water that is over heat.

The hag’alah must be preceded by a thorough cleansing.
A kitchen utensil can only go through hag’alah if twenty-four hours have passed since it was used.
The hag’alah is done in the following way: water is boiled in a large pot. Then a glowing iron spit is put into the water so that it spills over. After this, the utensil that needs cleansing is dipped.
Once the hag’alah or libbun is finished, the utensil is rinsed in cold water.

Different types of kitchen utensils and machines

Kitchen utensils that are used throughout the year and will not be used during Pesach can be cleaned and then stored in a place that is out of reach so that they will not be used by mistake.
Kitchen utensils of metal can be “kasherized”.
It is impossible to “kasherize” kitchen utensils made of ceramic, porcelain, or plastic.
Kitchen utensils of metal, porcelain, or wood, that are usually used cold, and sometimes warm, can be used during Pesach, if they have first been cleaned thoroughly.
Kitchen utensils of glass (or Pyrex) can be used during Pesach, even though they have been used warm, since they do not absorb food residue. It is enough to first rinse them.
Pressure cookers, since they have rubber on them, cannot be “kasherized” properly and therefore one must be used that is only for Pesach.
Knives are normally not “kasherized” by hag’alah. One ought to use knives that are reserved for use during Pesach.
Refrigerators are cleaned thoroughly so that all food residue is gone.
Tables that one may normally eat from without a tablecloth: one must pour boiling water over them and keep them covered with a tablecloth during Pesach.
The stove, gas or electric, is cleaned thoroughly. It is recommended to exchange the stands on the stove that the pots have stood on, and if they are not exchanged, they need to be cleaned thoroughly and undergo hag’alah (according to another stricter interpretation, they need to undergo libbun).
Dentures are cleaned thoroughly from all food residues and undergo hag’alah before the point when all chametz is removed on Pesach afternoon.

The Fourth Aliyah, 31:25-41

31:35 “and thirty-two thousand persons in all, of the women who had not known man by lying with him.”(HNV) – A large amount of women were spared; thirty-two thousand who had not been with any man. This teaches us that they must have killed a very large number of adult men and women.

The Fifth Aliyah, 31:42-54

31:50 “We have brought HaShem’s offering, what every man has gotten, of jewels of gold, ankle-chains, and bracelets, signet-rings, ear-rings, and armlets, to make atonement for our souls before HaShem.”(HNV revised) – According to a Midrash,[7] these soldiers, who were tzadikim, righteous, gave these things in order to obtain atonement since they were not able to avoid looking at the Midyanite women which created sinful thoughts in them, compare with Matthew 5:28.

Another interpretation says that this was the way they asked for forgiveness for not obeying the whole commandment that HaShem gave through Moshe when they allowed the women to live, compare with 31:14.

31:52 “All the gold of the heave-offering that they offered up to HaShem, of the captains of thousands, and of the captains of hundreds, was sixteen thousand seven hundred fifty shekels.”(HNV revised) – The commanders were very grateful that none of the children of Israel had died and they came with an offering of gold and all kinds of precious objects. The gold alone weighed approximately two hundred kilograms.

The reason that the modern Israeli army is losing soldiers in war is because there is so much lawlessness among them as well as among the rest of the people of Israel. The high standard of moral and ritual pureness of the soldiers of Israel in the time of Moshe and Yehoshua gave them a special protection in time of war so that they didn’t lose even a single man in the wars that they fought according to the Eternal’s purposes.

The Sixth Aliyah, 32:1-19

32:4 “the land which HaShem struck before the congregation of Yisra'el, is a land for cattle; and your servants have cattle.”(HNV revised) – The children of Reuven said that they had a lot of cattle, but they did not mention their children. In verse 16, we see that the cattle were mentioned before the children. It seems as though the descendants of Reuven did not appreciate their children so much. They were more interested in their business than they were in their families. This is an age-old problem for man; to worry more about his professional life than about his own children. Moshe rebuked this attitude in verse 24, where it is written, “Build you cities for your little ones and folds for your sheep…” He put the children before the cattle.

In Genesis 42:37, it is written,

“Re'uven spoke to his father, saying, ‘Kill my two sons, if I don’t bring him to you. Deliver him into my hand, and I will bring him to you again.’”(HNV)

Reuven’s attitude toward his children is sad. He does not value their lives. The life of a human is of much more value than business. A society where career and position are prioritized above raising children is an unhealthy society, doomed to destruction. A society where the woman is forced out into the working world, forced to leave her children in the care of others is a society that breeds criminality. A society where women choose abortion in order not to lose their employment is a society that does not understand the principles that lead to success. A society where a human is murdered in order that other may steal a little money is a society close to annihilation.

In Hosea 6:8, it is written,

“Gil`ad is a city of those who work iniquity; it is stained with blood.”(HNV)

The area east of the Yarden, where the two and a half tribes settled, was an area full of conflict, where the value of human life was reduced drastically. Therefore three cities of refuge were needed for two and a half tribes, as opposed to three cities of refuge for nine and a half tribes on the other side of the Yarden. This teaches us that violence and a low value for human life dominated the area of the two and a half tribes.

This area was the most exposed to attacks by the enemies of Israel. Those who lived there were the first to be taken away into exile by the Assyrians and other nations.

It is interesting to note that Reuven, who lost his birthright, did not receive an inheritance within the land of Kana’an, but east of the Yarden.

32:5 “They said, If we have found favor in your sight, let this land be given to your servants for a possession; don’t bring us over the Yarden.”(HNV) – First they said that they did not want to go over the Yarden, but then, after having been rebuked by Moshe, they changed and sought other arguments.

Only we, who are men of war, will go before the army and then we will return to our families, compare with verses 16-19. They fulfilled their promise and fought for fourteen years together with Yehoshua until the whole land was taken. Only after fourteen years did they return to their families. This was not a good choice. When a husband and wife have been apart for a couple of years, they lose their feelings for one another. Those who leave their families and travel to other countries to earn money are not acting rightly. How did these wives feel having to be without their husbands for fourteen years? How did the children feel, who were without their fathers for fourteen long years? The family really did not have a high position on these tribes’ list of priorities. That was why they were not able to stand against their enemies later on and they were the first to be destroyed in Israel.

The Seventh Aliyah, 32:20-42

32:25-26 “The children of Gad and the children of Re'uven spoke to Moshe, saying, Your servants will do as my lord commands. Our little ones, our wives, our flocks, and all our cattle, shall be there in the cities of Gil`ad”(HNV) – Here the descendants of Gad and Reuven correct their manner of speech, and they mention their children and wives before the cattle. This was a better priority than before, (see verse 16). Here the family is put before the career, but this was still not the best since the children are mentioned before the wives. A good husband puts his wife before his children.

32:33 “Moshe gave to them, even to the children of Gad, and to the children of Re'uven, and to the half-tribe of Menasheh the son of Yosef, the kingdom of Sichon king of the Amori, and the kingdom of `Og king of Bashan, the land, according to the cities of it with their borders, even the cities of the land round about.”(HNV) – The half tribe of Menasheh did not ask for this area, but it was appointed to them by Moshe. Which tribe received the largest area? It was the tribe of Menasheh, the tribe that had grown the most between the two last censuses. He had a great potential for growth because of the word that Ya’akov spoke and which is written in Genesis 48:19,

“His father refused, and said, ‘I know, my son, I know. He also will become a people, and he also will be great. However, his younger brother (Ephrayim) will be greater than he, and his seed will become a multitude of nations.’”(HNV)

Why did HaShem divide one tribe? Was it in order to create division in a tribe in Israel or was it to retain unity? I believe that this division of Menasheh’s tribe was a strategic move by HaShem in order to keep the unity of the people. The descendants of Menasheh would go from one side of the river to the other to visit their relatives and keep in touch. History shows that Israel did not experience any division between east and west, but only between north and south. The division of the kingdom was not caused by this division of the tribes, but by other things.

This Parashah contains commandments number 406 and 407 of the 613 commandments:

The command about annulling oaths or promises, Numbers 30:3.
The prohibition of not fulfilling an oath or a promise, Numbers 30:3.

Why did the soldiers atone for their souls with valuable objects?

2014-07-18T01:25:00.001-07:00

Mattot 42-5

Tribes

Numbers 31:42-54

Then the officers who were over the units of the army—the commanders of thousands and commanders of hundreds—went to Moses and said to him, "Your servants have counted the soldiers under our command, and not one is missing. So we have brought as an offering to the LORD the gold articles each of us acquired—armlets, bracelets, signet rings, earrings and necklaces—to make atonement for ourselves before the LORD.

Num. 31:48-50 NIV)

Why did the soldiers atone for their souls with valuable objects?

The prohibition of counting the people of Israel is based on the promise made to our father Avraham that his descendants couldn't be counted. However, the Eternal taught the people a system to be able to be counted without a plague coming to them, that's the system of the half shekel (Ex. 30:12). Each male gave a coin of half a shekel and instead of counting the people the coins were counted. The coins were given afterwards to the tabernacle as a memorial and thus the people weren't harmed for having been counted.

In this case, they didn't use the method of the half shekel for the census of the 12000 and that brought guilt upon them before the Eternal. The delivery of the valuables would then be a reward for their fault.

The second reason for the delivery of the spoils, the jewels they got in the war, was that when entering the tents of the Midianite women and when they grabbed the jewels from their corpses, they couldn't help having impure thoughts; and for having those impure thoughts they were guilty before the Eternal. The surrender of the jewels would serve as a sign of repentance.

The third reason we can deduce from this text is that they had an immense feeling of gratitude, not only for having survived the war, but also for having received all those riches from the spoils. They wanted to thank the Eternal because He preserved their lives and gave them such material wealth. Their hearts' gratitude had to be shown in a practical way and the giving of valuable objects is a good way of saying thanks.

Beloved chosen ones from among the nations: be grateful to the Eternal all your days because He has saved you so many times from death during your life. How many times have you been in danger of death? For sure many more times we have been closer to death than we thought! Thanks to His protection we are alive. Besides He provides us with more material goods than we deserve. Let's thank Him for that in a practical way; let's give some money and valuables to a good cause that also helps the advancement of the Kingdom among us.

Blessings,

Ketriel

Can the pure be mixed with the impure?

2014-07-17T01:18:00.001-07:00

Mattot 42-3

Tribes

Numbers 31:13-24

Moses, Eleazar the priest and all the leaders of the community went to meet them outside the camp.

(Num. 31:13 NIV)

Can the pure be mixed with the impure?

The 12000 soldiers had touched the dead during war. That’s why they were all ritually impure and couldn’t enter the camp of the sacred people. Therefore, Moshe, Eleazar, the high priest and all the chiefs of the congregation went out to receive them.

The impure couldn’t enter the pure camp, but the pure ones could come out to receive the impure ones without being contaminated. Even though the high priest was the most sacred person of Israel and couldn't be in contact with death, he could come out where the impure were and instruct about how they had to get purified in order to enter the pure area. This teaches us that the impure can't be introduced in the pure. But the pure can influence over the impure to purify it.

What a beautiful scene! Men can't enter in the sacred presence of the Eternal due to their state of impurity and mortality. But the sacred comes out from the Eternal's presence to purify it and grant it immortality so men can enter His sacred presence and remain there forever.

Blessed be the Eternal for having come to encounter us to rescue and purify us!!

Ketriel

Why did a priest go to war?

2014-07-16T02:06:00.001-07:00

Mattot 42-2

Tribes

Numbers 31:1-12

Moses sent them into battle, a thousand from each tribe, along with Phinehas son of Eleazar, the priest, who took with him articles from the sanctuary and the trumpets for signaling.

(Num. 31:6 NIV)

Why did a priest go to war?

When 12000 of the sons of Israel were sent to carry out the Eternal’s vengeance against Midian, Pinchas, Aharon’s grandson who received the priesthood because of the zeal he showed when part of the people fornicated with the idolatrous women, was also sent. Pinchas shared the feeling with the Eternal regarding the Midianites that’s why he was able to lead the people in this war.

However, the most important thing in this case is that Pinchas was in charge of taking some of the tabernacle’s sacred utensils and the silver trumpets to sound the trua’h – תרועה – alarm. According to Rashi, the sacred utensils were the ark and the high priest’s gold head plate. These objects were taken to confront the spirit of impurity behind the Midianites. This war was sacred, commanded by the Eternal to execute his vengeance. Therefore, the divine presence and the angels had to come with them in war.

Pinchas the priest was there to activate the Eternal’s supernatural forces in the moment of war. When the silver trumpets were played, the Eternal sent orders to His angels to protect and strengthen the 12000 soldiers who were fulfilling His orders. In that way their mission was very prosperous.

When you enter in battle, make sure of three things: that you are fulfilling a divine order, that the Eternal’s presence is with you and that you walk in sanctity. That’s how you will prosper in battle.

Blessings,

Ketriel

What are the tassels for?

2014-06-13T02:38:00.003-07:00

Daily manna from the Torah by Dr Ketriel Blad

Shelach Lecha 37-7

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Numbers 15:27-41

What are the tassels for?

The tassels that Jewish men wear on their four cornered garments are a reminder of the commitment they have with the Eternal and His commandments. When the eyes want to go astray after impurity, the tassels are there as a reminder that the Jew is sacred and that helps him avoid sin. The tassels are also a reminder of the departure from Egypt which means that the sons of Israel are not slaves anymore, not even of their eyes' desires; so, they are able to overcome their bad instincts with the help of the Eternal. The desire to be pure has to do with the certainty that the Eternal is my Elokim and that I live for him, I am sacred.

Jews who live in real sanctity, not a fictitious one, will be the future teachers of the gentiles that will look for them eagerly when they see that the Almighty is with them in every aspect, also supernaturally. The moment in history will come, not far from now, when ten men from the nations will take hold of the hem of a Jew's garment – where the four tassels are – and will ask for help to walk with him, as it's written in Zechariah 8:23: “This is what the LORD Almighty says: In those days ten men from all languages and nations will take firm hold of one Jew by the hem of his robe and say, 'Let us go with you, because we have heard that God is with you.'” (NIVUK)

What will these men want? To walk with the Jew. But, why? Because they've heard that Elokim is with the Jews. They don't want to try walking apart from the Jews anymore, following their own interpretations of the Scriptures, away from the Hebrew origins and the oral instruction. By holding the tassels they are acknowledging that the Torah was given to the Jew and the Jew has the authority to teach Torah to the nations.

They are also acknowledging that the Eternal is with the Jews who fulfill the commandments and wear the tzitzit –ציצת – tassels. The Jew received the written and oral Torah, that's why he is the only one able to teach the non-Jew how it should be fulfilled correctly so he can also walk with Elokim.

To walk with a Jew who walks with the Almighty is a practical issue. It has to do with specific commandments and a disciplined conduct in all aspects of life. This doesn't mean that the non-Jew will have to fulfill all the commandments of the Torah, but that he is willing to be taught by the Jew about the commandments for him and how to obey them.

Heaven-fearing based discipline is one of the conditions for the supernatural to be present constantly. The Jew who knows how to fulfill the commandments correctly knows his Elokim (G-d) and He is with him. That divine presence is attractive and it is the one that will eventually be able to help people from the nations to walk properly.

Shabbat shalom,

Ketriel

Can parents' words influence over their children for many years?

2014-06-12T02:34:00.002-07:00

Shelach Lecha 37-4

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Numbers 14:26-15-7

So tell them, 'As surely as I live, declares the LORD, I will do to you the very things I heard you say: In this desert your bodies will fall—every one of you twenty years old or more who was counted in the census and who has grumbled against me... Your children will be shepherds here for forty years, suffering for your unfaithfulness, until the last of your bodies lies in the desert.

(Num. 14:28, 29, 33 NIV)

Can parents' words influence over their children for many years?

The tongue has the power of death and life. Those who complained received exactly what they said in their cry of disbelief. The Eternal deemed their complaint and disbelief as spiritual adultery. The Hebrew word that was translated as unfaithfulness is zennut – זנות – and it means adultery. What kind of adultery did they commit? Did they bow before another god? No, they said that it would have been better to die in Egypt or in the desert than to fall by a sword and be taken in captivity. They also talked about naming someone to lead them to Egypt.

The Eternal called this attitude adultery. Being in a covenant with Him and not trusting Him and His promises is spiritual adultery. Not submitting to the leaders established by Him and seek to have other leaders democratically chosen is spiritual adultery. That attitude doesn't lead anywhere but to death.

None of those who were counted could enter the Promised Land, except for the two that spoke the truth faithfully and with trust. “Death and life are in the power of the tongue, and those who love it will eat its fruits.” (Prov. 18:21 ESV)

Those who weren't counted; the elderly, women and children up to the age of 19 were not included in this sentence. This teaches us that for those who are chosen for a task of more responsibility, the judgement will be greater in case of being unfaithful. The others were also unfaithful, but since they weren't on the list of the counted ones they didn't have to die in the desert.

The children of those who died had to carry the consequence of their parents' spiritual adultery and spend 40 years in the desert until they received the promise. Because of their parents' words they had to be shepherds in the desert for forty long years. How important are the words we utter! Whatever I say today may have influence over my children for many years.

Nevertheless, those forty years being shepherds in the desert served well to forge a truthfully obedient and faithful generation. Just as forty years of shepherding created a very good character in Moshe, now a whole generation had to go through the same treatment so that they could learn to be faithful. That was the best generation in Israel's history.

Let's learn from this lesson and never doubt the Eternal's goodness and promises. Let's learn to leave out words that bring judgement upon us and our children. Let's not say expressions such as: “This (or that) always happens!" "I'll never be able to..." "Why ...always..?" "It's impossible..." What you speak before the Eternal has power not only over your life but also over the next generation. Put bits in your mouth!

Kol tuv,

Ketriel

Who is stronger, the one who punishes or the one who forgives?

2014-06-11T01:31:00.003-07:00

Shelach Lecha 37-3

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Numbers 14:8-25

"Now may the Lord's strength be displayed, just as you have declared: 'The LORD is slow to anger, abounding in love and forgiving sin and rebellion. Yet he does not leave the guilty unpunished; he punishes the children for the sin of the fathers to the third and fourth generation.' In accordance with your great love, forgive the sin of these people, just as you have pardoned them from the time they left Egypt until now."

(Num. 14:17-19 NIV)

Who is stronger, the one who punishes or the one who forgives?

Moshe asked the Eternal that His power be great and show mercy instead of acting in rigorous justice. What do mercy and forgiveness have to do with power? Wouldn't it be a greater manifestation of power to be able to exterminate the whole people in an instant?

This text teaches us that the Eternal has to use more power for mercy and forgiveness than for punishment.

It is so for men too. It's easier to act in a feeling of anger and outrage before injustice and sin than with mercy and forgiveness. It requires more power to forgive than to take revenge. The one who knows how to forgive is more powerful than the one who demands a fair sentence.

Let the Eternal's example be the guide for your behaviour. Let Him strengthen your inner man and allow mercy to triumph upon judgement in your dealings with your neighbour.

The one who knows how to forgive is powerful!

Kol tuv,

Ketriel

How do you see what is in front of you?

2014-06-10T01:27:00.001-07:00

Daily manna from the Torah by Dr Ketriel Blad

Shelach Lecha 37-2

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Numbers 13:21-14:7

And they spread among the Israelites a bad report about the land they had explored. They said, "The land we explored devours those living in it. All the people we saw there are of great size... and said to the entire Israelite assembly, "The land we passed through and explored is exceedingly good."

(Num. 13:32; 14:7 NIV)

How do you see what is in front of you?

Whatever we see determines the speech, decisions and conduct of each one of us. Our spiritual vision decides how our future will be. The twelve spies saw the same land, the same cities and the same inhabitants, but they had very different reactions to what they saw. What is important is not what lies before your eyes but your reaction to it.

Even though the ten spies saw a beautiful land, thoughts of problems and impossibilities took over their souls and they couldn't believe that it could be possible to defeat such great peoples and conquer such fortified cities. The reason was that they didn’t want to believe in the Eternal.

But the other two spies saw things in a different way. They had learned from what happened in Egypt and in the desert. They knew that they had a powerful Elokim and they believed in His promises. They saw the visible reality and also the invisible reality. The sons of Anak were gigantic, yes, the cities had tall fortified walls, yes, but the Almighty is much greater and He was with them. The ten spies saw things from down below but the two other spies saw them from above.

There are two voices, the voice of the impossible, that speaks of things from a natural perspective and the voice of possibilities that speak of things from the perspective of the power and promises of the Eternal. According to how we listen, we are going to believe; if we only see and listen to things from the natural perspective we are only going to act in the natural way and receive natural results. But if we see and listen to what divine promises say, we'll act in a natural way but receive help from heaven so our natural actions will become supernatural.

The way we listen determines our faith. According to the way we see things; it will be done to us.

Beloved disciple of the Messiah: learn to see things with your spiritual eyes, from above. Observe the reality of physical things but don't stay there. Watch and listen to what heaven says, because heaven has authority over the earth and the power to change the things on earth. Learn to cooperate with heaven and you'll see how the Eternal's promises are able to transform situations on earth according to what is in heaven.

“I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints, and his incomparably great power for us who believe. That power is like the working of his mighty strength,” (Eph. 1:18-19 NIV)

Ketriel

What is the relation between the Messiah and Ephraim?

2014-06-09T01:37:00.004-07:00

Shelach Lecha 37-1

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Numbers 13:1-20

from the tribe of Ephraim, Hoshea son of Nun... Moses gave Hoshea son of Nun the name Joshua.

(Num. 13:8, 16b NIV)

What is the relation between the Messiah and Ephraim?

Yehoshua (Joshua) is the long form of the name Yeshua. Moshe knew prophetically that the name of the Messiah would be Yehoshua/Yeshua; therefore he named the one who was going to be his successor this name. This Yehoshua son of Nun came from the tribe of Ephraim, son of Yosef. This is a prophetic sign that the Messiah had to be a son of Yosef and fulfill the role of the suffering Messiah to be, afterwards, lifted up just as Yosef was in Egypt.

At the same time, we see an interesting connection between the Messiah and the tribe of Ephraim who represents the lost tribes of Israel. The Messiah has the task of representing and restoring these lost tribes.

Since his first coming, the Messiah has been working on the restoration of the lost tribes spiritually. The ten lost tribes are mixed among the gentiles. That's why when a gentile receives salvation and starts being obedient to the seven Noachide commandments they receive heavenly citizenship, and in that way Ephraim is restored in heaven and achieves a very high status.

However, the gentiles that come to the Messiah and represent Ephraim are not grafted in Israel on earth through this salvation; therefore they cannot call themselves Israelites nor replace the Jewish people. They are a people that belong to the Eternal, composed of righteous men and women from among the nations, but they are not the people of the Eternal in the sense of the covenant (of physical circumcision). And they do not have the obligation to fulfill the commandments that are meant for those of the circumcision.

The physical final and complete restoration of the lost tribes is reserved to the second coming of the Messiah. Then, according to my understanding, Ephraim's physical descendants that are mixed among the nations – who won't become immortal by the power of resurrection – will be chosen and pointed out by the Messiah and will have to enter the covenant of circumcision to take part in the physical people of Israel. Thus, the tribes will be restored, physically. These Israelites will be mortal.

So we can see that Ephraim's restoration is carried out in two stages: first, in a spiritual manner, in heaven, through the circumcision of the heart of those gentiles who receive the message of the Messiah; and second, with the restoration on earth of the lost tribes with the circumcision on the flesh and their gathering with the physical people of Israel on earth.

The righteous ones from among the nations that are now co-citizens in heaven are not part of those who are physically restored from the tribes, because in the moment of the return of the Messiah they will become immortal and will be the ones who rule over the earth, over the mortal ones.

This is how I understand the Scriptures.

Shavua tov,

Ketriel

Why did the anger of the Eternal burn against the people?

2014-06-06T01:26:00.001-07:00

BeHaalotcha 36-7

When you lift up

Numbers 11:30 – 12:16

All that day and night and all the next day the people went out and gathered quail. No-one gathered less than ten homers. Then they spread them out all around the camp. But while the meat was still between their teeth and before it could be consumed, the anger of the LORD burned against the people, and he struck them with a severe plague.

(Num. 11:32-33 NIVUK)

Why did the anger of the Eternal burn against the people?

The mixed multitude that came out from Egypt with the sons of Israel had an insatiable desire for meat, fish, fruits and vegetables. They despised the manna that came from the Eternal's kind hand every day. This attitude infected the sons of Israel who cried: “Who will give us meat to eat?" (11:4) The Eternal, who is kind, showed His power sending quail so they would have meat for a whole month.

But His wrath burnt against the people and many died for it. The reason is that they rejected the Eternal with their attitude (11:20). All the treatment that the Eternal gave His people in the desert was in order to shape their character and create a sanctified people similar to the Messiah. Part of this treatment was food. The manna was given to hone their temperaments. The Eternal wanted to teach them to be grateful for that amazing miracle that fed them everyday. Those who give thanks before and after eating protect their souls against this bad attitude.

The Eternal could have given them meat, fish, fruits and vegetables every day in the desert, but He didn't in order to prepare them for the conquest of the promised land. He who can't defeat his bad desires can't conquer bigger promises. He who isn't able to control his biological instincts can't be part of a sacred army. He who is able to control his mind is stronger than the one who takes a whole city.

All this is what the Eternal wanted to teach his people in the desert and that's why He made them go through all they went through. But instead of trusting in His kindness and believing in His promises, they were controlled and carried away by their animal instincts thus rejecting the divine treatment for their lives. Those people never achieved the goal.

Dear disciple of the Messiah: the Eternal is the Lord of whatever circumstance in your life. If He allows you to go through difficulties and anguish, it's in order to purify you from your sin. Be careful not to give room to the animal instincts of your flesh. Allow Him to purify you from all that. Be grateful for the few or many things you have and the Eternal will entrust you with more.

Blessings,

Ketriel

Who goes first?

2014-06-05T02:21:00.000-07:00

When you lift up

Numbers 10:11-34

The standard of the camp of the children of Judah set out first according to their armies; over their army was Nahshon the son of Amminadab.

(Num. 10:14 NKJV)

Who goes first?

The name Yehuda has the same root than the word "thank you" – todah, תודה – according to what was said: “She conceived again, and when she gave birth to a son she said, "This time I will praise (odeh – אודה) the LORD." So she named him Judah. Then she stopped having children.” (Gen. 29:35 NIV)

The first characteristic of a Jew is that he praises the Eternal. From the moment he wakes up to the moment he goes to bed his mouth is full of praise and thanksgiving. Saying thanks to the Eternal for everything and in everything is a key to advance in life.

That's why the tribe of Yehuda, the one that knows to bless, praise and thank, is the one that goes first. The people that know to thank is the one that paves the way and advances to be the first to arrive at the final line. The one who trades praise for bitterness will never reach the final line.

“...the people I formed for myself that they may proclaim my praise.” (Isa. 43:21 NIV)

“Blessed are the people who know the joyful sound! They walk, O LORD, in the light of Your countenance.” (Ps. 89:15 NKJV)

All the peoples of earth are invited to learn from Yehuda and follow the example, as it's written in Deuteronomy 32:43a and Romans 15:10: “Rejoice, O Gentiles, with His people...” (NIV)

“be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, giving thanks always for all things to God the Father in the name of our Lord Yeshua the Messiah.” (Eph. 5:18b-20 NKJV revised)

“in everything give thanks; for this is the will of God in Messiah Yeshua for you.” (1 Thes. 5:18 NKJV revised)

Let's follow Yehuda's example, let's praise and thank the Eternal in everything and for everything. In this way, we'll advance and get to reach the promises first.

Blessed be the Eternal forever!

Ketriel

How are leaders seen in the Kingdom of Heaven

2014-06-03T01:54:00.001-07:00

Daily manna from the Torah by Dr Ketriel Blad

BeHaalotcha 36-2

When you lift up

Numbers 8:15-26

I have given the Levites as a gift to Aharon and to his sons from among the children of Yisra'el, to do the service of the children of Yisra'el in the Tent of Meeting, and to make atonement for the children of Yisra'el; that there be no plague among the children of Yisra'el, when the children of Yisra'el come near to the sanctuary.

(Num. 8:19 HNV)

How are leaders seen in the Kingdom of Heaven?

The leaders that HaShem has instituted are gifts to the other believers. In this case the Levites were gifts to their superiors, the priests. The leaders that the Messiah Yeshua places in his assembly are gifts, as it's written in Ephesians 4:7-12, “But to each one of us was the grace given according to the measure of the gift of Messiah. Therefore he says, ‘When he ascended on high, he led captivity captive, and gave gifts to men.’ Now this, ‘He ascended,’ what is it but that he also first descended into the lower parts of the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things. He gave some to be messengers; and some, prophets; and some, preachers of good news; and some, shepherds and teachers; for the perfecting of the sanctified ones, to the work of serving, to the building up of the body of Messiah.” (HNV revised)

This text speaks about the five ministry gifts that the Messiah has given man. Each one of them makes up one part of the complete ministry of the Messiah, verse 7. None of the leaders have the entire ministry of the Messiah, but only a part. Together, however, they form the Mashiach as ministry gifts. Each ministry is a gift that has been given to the people and each and every one of them has a part of the Messiah’s ministry according to the grace that they have been given. Yeshua has everything, but none of us has been as equipped as he. We only have a part of him.

The ministry gifts are given to make the consecrated ones complete so that they can perform their ministry and build up the body of the Messiah. Notice that it is the consecrated ones who do the work, guided and completed by the five ministry gifts.

The ministry gifts are given to the people, but none of them will be able to perform their functions if he's not received and accepted by the people first. That's the way leadership works; the Eternal gives and the people acknowledge, the Eternal places and the people submit to that.

There are no dictatorships in the Kingdom of Heaven; leaders cannot force anyone to submit and obey. But even though submission is voluntary, the consequences of rebellion against the ministry gifts are severe, producing lack of direction and blessing which in turn produces malfunctioning of the body.

May the Eternal, through His Messiah, choose, lift up, consecrate and deliver good leaders to the Messiah's congregation, and may He pour His grace so that the people may receive them and submit to them, and in this way the body of the Messiah is built up, perfected and fully cleansed before his coming in glory.

Blessings,

Ketriel

When is the next year of jubilee?

2014-06-02T02:20:00.001-07:00

BeHar 32-1

On the mount

Leviticus 25:1-13

Speak to the Israelites and say to them: 'When you enter the land I am going to give you, the land itself must observe a sabbath to the LORD... 'Count off seven sabbaths of years—seven times seven years—so that the seven sabbaths of years amount to a period of forty-nine years. Then have the trumpet sounded everywhere on the tenth day of the seventh month; on the Day of Atonement sound the trumpet throughout your land. Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you; each one of you is to return to his family property and each to his own clan.

(Lev. 25:2, 8-10 NIV)

When is the next year of jubilee?

The year of jubilee that the state of Israel proclaimed on the 50th anniversary of its foundation is not a year of jubilee from the Torah. The Torah speaks of another kind of jubilee when all the tribes go back to their possessions and the land is restored to its original state according to the borders established through Moshe and conquered under the guidance of Yehoshua.

After the dispersion of the ten tribes of the north in the year 722 B.C.E. there has been no way of celebrating the year of jubilee. However, sabbatical years were counted during the time of both temples. During the time of the second temple the years of jubilee weren't celebrated but they were counted.

After the destruction of Yerushalayim and the beginning of the Diaspora caused by Rome there has been no keeping or counting of the year of shmitah – sabbatical year – or the year of yovel – jubilee – in the land of Israel.

According to Maimonides (1137-1204), in the future, a new counting of the years of shmitah and jubilee on the third return (from the Diaspora by Rome) will start, just as it was done on the second return in the time of Ezra.

In the year 1881-1882 (5642) the first aliyah of the third return was made. The following year was counted as the first year of the seven year cycle of the sabbatical years. Then the first jubilee of the third return was in the year 1931-1932 (5692). The next jubilee was in 1980-1981 (5741) and the next one will be on year 2029-2030 (5790).

The first year of Yeshua's public ministry 27-28 (3788), was a sabbatical year according to ancient historical sources. He also said that his ministry started during a sabbatical year when he cited Isaiah 61:1-2, recorded in Luke 4:16-21. The prophesy in Isaiah 61 speaks of the Messiah's coming during a sabbatical year and a year of jubilee.

If his first coming was during a sabbatical year, it is highly probable that his second coming will be on a year of jubilee. It's also possible that he comes before the year of jubilee to put an order in all the world and restore the twelve tribes so that the thousand year messianic kingdom can start on the next year of jubilee.

Time will prove if the counting that started from 1882-1883 (5643) is correct so that the next year of jubilee falls on 2029-2030 (5790), which would be the beginning of the messianic kingdom.

Shavua tov,

Ketriel

Who may speak to the Eternal in the most sacred place?

2014-05-30T02:45:00.002-07:00

Naso 35-7

Lift up

Numbers 7:72-89

When Moses entered the Tent of Meeting to speak with the LORD, he heard the voice speaking to him from between the two cherubim above the atonement cover on the ark of the Testimony. And he spoke with him.

(Num. 7:89 NIV)

Who may speak to the Eternal in the most sacred place?

There is access to the throne of grace in heaven through Messiah Yeshua. All those who dedicated their lives to the Eternal through Yeshua have the right to worship the Father in Spirit and in truth by entering the most sacred place in the heavenly tabernacle.

Just like Moshe was the only one who could enter the most sacred place in the earthly tabernacle at any time, Yeshua is the only one who can do that in the heavenly tabernacle. However, all those who are in the Messiah are able to approach in his name.

Approach the Eternal through Yeshua and speak to Him; listen to His voice speaking to you and you will receive His guidance for your personal life.

Shabbat shalom,

Ketriel

Who wants to stand out from the rest?

2014-05-29T01:46:00.002-07:00

Naso 35-6

Lift up

Numbers 7:42-71

On the sixth day Eliasaph son of Deuel, the leader of the people of Gad, brought his offering.

(Num. 7:42 NIV)

Who wants to stand out from the rest?

Day after day the chiefs of the tribes came to present their offerings for the altar dedication. Each one of them gave exactly the same. Even though the reason behind each object could vary from chief to chief, each one of their offerings was equal to the other chiefs.

This teaches us different things. We first learn that each chief was willing to sacrifice precious things to the Eternal, something expected from a chief of Israel.

We also learn that none of them had the desire of showing off in front of the others. After Nachshon's sacrifice on the first day, anyone of the other chiefs could have given something better to stand out. From the second day on they could have given more than the previous ones, but they didn't. This shows a very nice attitude of solidarity and love for their fellow chiefs. The fact that each offering is exactly the same shows the desire of each chief of not lifting himself above the others but allowing each one of them to be honoured equally.

Dear disciple of the Messiah: be careful with the spirit of competition that lies in the flesh. If you have the opportunity of doing something better than someone else, don't do it if your motivation is being better, more sacred, bigger, more praised, or being seen by men. Seek more noble and pure motives and you'll be honoured before the Eternal. Be faithful to your mates, your friends, don't take advantage of anyone, and don't let anyone be belittled so you may be honoured. A leader who speaks ill of others in order to stand out is not able to serve as a leader in the Kingdom of the Eternal.

May the Eternal deliver us from any attitude of competition and fill us with commitment and loyalty to the group of which we are members.

Ketriel

How may a layman achieve the same level of sanctity as the high priest?

2014-05-28T03:07:00.002-07:00

Daily manna from the Torah by Dr Ketriel Blad

Naso 35-4

Lift up

Numbers 5:11-6:27

Speak to the Israelites and say to them: 'If a man or woman wants to make a special vow, a vow of separation to the LORD as a Nazirite, he must abstain from wine and other fermented drink and must not drink vinegar made from wine or from other fermented drink. He must not drink grape juice or eat grapes or raisins. As long as he is a Nazirite, he must not eat anything that comes from the grapevine, not even the seeds or skins. 'During the entire period of his vow of separation no razor may be used on his head. He must be holy until the period of his separation to the LORD is over; he must let the hair of his head grow long.

(Num. 6:2-5 NIV)

How may a layman achieve the same level of sanctity as the high priest?

The Hebrew word translated as "Nazirite" is nezer – נזר – which means abstention, separation, dedication, consecration, crown. The sacred crown that the high priest wore is called nezer hakodesh – נזר הקדש – crown of sanctity or sacred crown, as it's written in Exodus 39:30: “They made the plate of the holy crown of pure gold, and wrote on it an inscription, like the engraving of a signet, "Holy to the LORD." (NIV).

The nazir has a sign on his head, he lets his hair grow, which is a sign that he is set apart for HaShem. This shows us that there is a relationship between the high priest and the nazir because of the sign of his consecration over his head. The nazir has the same sanctity than the high priest. So, anyone, man or woman, in Israel has the option of dedicating to HaShem and get to the same level of sanctity than the high priest.

Evidently, maximum sanctity is not exclusive of the high priest, but is available to all those who want to live in that level of sanctification, man or woman. What is the price? Sacrifice. And in this case it's not compulsory but voluntary.

We could also apply this principle to non-Jews who want to live in a higher state of sanctification that their normal level. Through voluntary abstention of diverse things, he or she may express their devotion to the Eternal in a special way. Full or partial fasting, extra prayer time, sexual abstinence, certain type of food abstinence, are various ways of setting themselves apart for the Eternal.

This dedication may be permanent, for life, as it was expressed in Romans 14:6 where it's written: “The one who observes the day, observes it in honor of the Lord. The one who eats, eats in honor of the Lord, sincehe gives thanks to God, while the one who abstains, abstains in honor of the Lord and gives thanks to God.” (NIV) This dedication may also be temporary as we see in 1 Corinthians 7:5 where it's written: “Do not deprive one another, except perhaps by agreement for a limited time, that you may devote yourselves to prayer; but then come together again, so that Satan may not tempt you because of your lack of self-control.” (NIV)

One who is not Jewish and decides not to eat animals which are actually not forbidden for him and he does it for the Eternal, is sanctified for his decision, especially when he abstains from animals that are forbidden for the sons of Israel.

Blessings,

Ketriel

Why are supervisors needed?

2014-05-25T05:41:00.001-07:00

Numbers 4:21-37

All their service, whether carrying or doing other work, is to be done under the direction of Aaron and his sons. You shall assign to them as their responsibility all they are to carry. This is the service of the Gershonite clans at the Tent of Meeting. Their duties are to be under the direction of Ithamar son of Aaron, the priest.

(Num. 4:27-28 NIV)

Why are supervisors needed?

In order to have efficient management it's necessary to have a person who is responsible for every area. It wasn't up to the Levites to decide what to carry from the sacred objects. Everything was assigned from above. Moshe got the order to assign the duties, including carrying the objects. Under him was Aharon, his elder brother, under Aharon was his son Ithamar and under Ithamar were Gershon's sons.

Each object was carefully assigned to the Levites and each one of them was responsible for carrying out his task depending on the object or objects they were entrusted with. Nothing was left to chance, everything was well organised. Each one received a task from their superior and the supervisors had the responsibility of overseeing that the tasks were carried out in the right way and order.

When each one knows his task and carries it out diligently, there's no need for much supervision, but in order to avoid mistakes and to coordinate the work to be done, it's always necessary that there is some kind of supervision over everyone.

The worker that has an assigned task doesn't have to and can't have control over the whole project. Only those who carry the general responsibility must have a clear vision of everything that must be done, but not so the workers. Everyone, however, must understand that their task and their small area of responsibility is part of something bigger. In this way, a right balance between particular or personal and general vision of the whole project will be kept.

Not everyone has the ability or the calling to be supervisors; it's just for a minority. The worker must submit to his superior and respect his rules not only when he is on site. One who works diligently only when he's been supervised can't be a good servant in the Kingdom of Heaven.

On the other hand, it's true that there are invisible eyes that watch not only over what one does but also over how he does it and the motivation behind his doing it. The one who is aware and sensitive to the fact that the Eternal is watching at all times, taking note of everything, is more careful in his work making the same effort with or without supervision. The one who fears the Almighty wants to please Him first, and is careful to fulfill the orders and wishes of his superiors when they are being watched and not.

If your emotions rebel when you are under someone's authority so you feel you can do whatever you please and obey when you see fit; or if it simply bothers you that someone tells you what to do, then you need to be delivered of that rebellious attitude. All authority has been established by the Eternal and those who submit in justice according to the rules of the Torah will be rewarded for their faithfulness as it's written in Colossians 3:22-24: “Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favour, but with sincerity of heart and reverence for the Lord. Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Messiah you are serving.” (NIV revised)

Shavua tov,

Ketriel

Why does the Eternal want the first-borns?

2014-05-23T02:25:00.001-07:00

Daily manna from the Torah by Dr Ketriel Blad

BaMidbar 34-6

In the desert

Numbers 3:40-51

Take the Levites in place of all the firstborn of Israel, and the livestock of the Levites in place of their livestock. The Levites are to be mine. I am the LORD.

(Num. 3:45 NIV)

Why does the Eternal want the first-borns?

Abel offered the first-borns of his sheep, what he appreciated the most because it was born first, to the Eternal because in this way, he could offer Him the best. Thus, he showed in a tangible way his love for the Eternal and the Eternal looked with favour on Abel and his offering (Gen. 4:4).

When the firstborns of all Egypt were struck by the angel during the night of Pesach, the Eternal consecrated Israel's firstborns to be His in a very special way.

The firstborn male is born to become the priest and chief of the family and represent his father. Therefore, the first-born right implies a great responsibility and also certain rights greater than the rest of the brothers'. The first born children represent all the siblings, that is why it's written that the Eternal struck Egypt in their firstborn (Sal. 136:10).

Before the golden calf sin all the firstborn sons of Israel were priests (Ex. 19:22) but the Levites were then taken in their stead. So the task of the Levites was actually the first-born males' task if they hadn't sinned.

Now, when the people of Israel were called to be an exclusive possession of the Eternal from among all the peoples, there was an implication of being a priestly nation (Ex. 19:5-6). So, the entire people of Israel were called to be priests in relation to the rest of the nations. But within the people, there was also a separation between the priests and the rest of the people. The first-born males, at the beginning, and then the Levites, specially the sons of Aharon, were taken to be priests in relation to the rest of the people. Israel is a priestly nation for the rest of the nations and the tribe of Levi is the priestly tribe for the other tribes.

Why does the Eternal want the first-born males to be more exclusive his than the rest? Because not only do they represent the family but they also are the first fruit of a woman's womb and the first fruits are always for the Eternal, because He is the first one in everything. When we give Him the first of anything, the rest is consecrated. When the Levite priests give themselves to the Eternal, the rest of the people are consecrated and when the people of Israel are consecrated, the rest of the nations are consecrated.

That's why it's not an offence from the Eternal when He chooses a group to be closer to Him; it is His way of blessing everyone. When the priest is blessed, the blessing passes along to the whole people.

When the heavenly High Priest was raised from among the dead, everlasting life became accessible to all.

Deliver to the Eternal the first of anything you receive always, and the rest of your possessions will be consecrated.

Kol tuv,

Ketriel

What does total dedication imply?

2014-05-21T02:35:00.002-07:00

BaMidbar 34-4

In the desert

Numbers 3:1-13

And you shall give the Levites to Aaron and his sons; they are given entirely to him from among the children of Israel.

(Num. 3:9 NKJV)

What does total dedication imply?

The original plan was that all firstborn males were priests and servants in the tabernacle. But due to the golden calf sin, the Levites were taken in their stead.

This text says that the Levites were given entirely to Aharon. This doesn't mean that they were his private personal assistants, but his helpers in everything related to the tasks in the sanctuary service.

The Hebrew text literally says that the Levites were "given given" – netunim netunim, נתונם נתונם – which shows that their dedication was double, both in public and private. Their dedication wasn't only during their shifts to serve in the tabernacle and later on in the Temple but also during the time in which they didn't serve. Their whole life had to focus in their service in the sanctuary even though they didn't do it directly all the time.

This means that when they slept they did it in order to serve in the sanctuary. When they ate they did it to be able to serve in the sanctuary. When they studied they did it to be able to serve in the tabernacle. Their conversations at the table were focused on their betterment in serving in the tabernacle. When they played they did so to be able to serve better in the sanctuary. Everything they did had a direct or indirect relationship with their service in the tabernacle.

“And whatever you do, whether in word or deed, do it all in the name of the Lord Yeshua, giving thanks to God the Father through him... Whatever you do, work at it with all your heart, as working for the Lord, not for men." (Col. 3:17, 23 NIV revised)”

If there is something you want to do but you can't do it in the name of the Lord Yeshua and for direct or indirect glory of the Eternal, don't do it.

Ketriel

Can there be unity in diversity?

2014-05-20T01:43:00.001-07:00

Daily manna from the Torah by Dr Ketriel Blad

BaMidbar 34-3

In the desert

Numbers 2:1-34

The people of Israel shall camp each by his own standard, with the banners of their fathers’ houses. They shall camp facing the tent of meeting on every side. Those to camp on the east side toward the sunrise shall be of the standard of the camp of Judah by their companies, the chief of the people of Judah beingNahshon the son of Amminadab.

(Num. 2:2-3 ESV)

Can there be unity in diversity?

The people of Israel were divided in twelve tribes. Each tribe had specific characteristics and blessings. To keep order in the camp, every tribe had their flag and in that way it was easy to see where the identity of each group was. Tribal belonging creates a sub-identity within the higher identity which was the general identity of belonging to the people of Israel.

So, within a common identity there may be different identities that divide the people. General unity was kept by the Israelite identity while particularity was kept by tribal identity. In this way, there can be unity in diversity. The flags of the tribes represented their particular identity within the general identity of the whole people.

This principle can be transferred to what we could call "all the people of the Eternal", composed of Jews and non-Jews. In Acts 15:14 it's written: "Simeon has related how God first visited the Gentiles, to take from thema people for his name.” (ESV) Through faith in the message of salvation the hearts of the gentiles are purified to be able to receive the Spirit of Sanctity. When this happens they become part of the people of the Eternal from among the gentiles. They don't become Israel nor Israelites nor Ephraimites, but a people of the Almighty among the gentiles as it is written in Romans 15:10: “And again it is said, "Rejoice, O Gentiles, with his people."” (ESV)

These people have been grafted in the heavenly olive, the heavenly Israel, but not in the earthly Israel. There is however, a common element between both peoples: they are both the Eternal's people. But each one has a particular identity which should be kept so that there is order in the people.

In Revelation 5:9-10 it's written: “And they sang a new song: You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased men for God from every tribe and language and people and nation. You have made them to be a kingdom and priests to serve our God, and they will reign on the earth.” (NIVUK)

Those who were bought and allowed themselves to be redeemed by the Lamb are part of a heavenly priestly nation that will reign on earth. That nation is Yeshua's congregation and is composed of Jews and gentiles who have a first citizenship in heaven and the second one on earth.

The general identity doesn't remove the particular or specific one; and in such way, unity, and at the same time the diversity of each one's calling, can be kept.

Dear disciple of the Messiah: don't envy others. Fulfill your calling and be faithful in anything the Eternal has given you. Keep the general identity but don't come out from your specific identity. In this way, we will work better and we'll all reach the goal.

Ketriel

Who were able to be delivered from bondage?

2014-05-19T03:11:00.002-07:00

BaMidbar 34-2

In the desert

Numbers 1:20-54

The people of Reuben, Israel's firstborn, their generations, by their clans, by their fathers' houses, according to the number of names, head by head, every male from twenty years old and upward, all who were able to go to war

(Num. 1:20 ESV)

Who were able to be delivered from bondage?

This verse shows that only those sons of Israel who were faithful in three areas were worthy of being delivered from bondage. It is written first "by their clans, by their fathers’ houses" which shows that they were faithful to their families. Had they assimilated with the Egyptians they wouldn't have been counted as sons of Israel. The second, since it's written "according to the number of names", we learn that they had kept their Hebrew names, not taking Egyptian names. The third thing is that they kept the Hebrew language during their whole time in Egypt.

Since Egypt symbolises the evil system of this age, the worldly, this shows us that it's possible to live hundreds of years in a foreign culture and still remain faithful in the faith and in what the Eternal has given us. We are in this evil world but we are not of this world's system and one day, the Messiah will come and he'll pull us out of the system creating a new world order on earth.

Another thing that we can see in this verse is that everyone was counted individually. The Hebrew word translated as "head by head" is le-gulgelotam – לגלגלתם – which means by their skulls. This leads us to the thought of the place where the Messiah was executed on a tree, called in Hebrew gulgolet – גלגלת – the skull, not because the place had the appearance of a skull but because it was, and still is, a place of tombs, on the Mount of Olives in front of the entrance to the temple.

This shows us that when the Eternal counted the sons of Israel he had the death of the Suffering Messiah in mind. He died for each one of them and that's why they were counted among the righteous ones.

May the Eternal count each one of us among the righteous ones who will inherit the world to come, through the suffering and death of His Lamb.

Ketriel

Who will not die?

2014-02-05T01:31:00.001-08:00

You shall command

Exodus 28:31-43

Aaron must wear it when he ministers. The sound of the bells will be heard when he enters the Holy Place before the LORD and when he comes out, so that he will not die.

(Ex. 28:35 LBLA)

Who will not die?

Service in the earthly sanctuary was extremely important. The Eternal’s presence is not only a wonderful glory but also a consuming fire. It is important to know how to approach the Eternal correctly because there can’t be any form of sin in His presence. Sin does not exist in Him nor can it dwell in His presence. That’s why the priests that served in the shadow of heaven underwent the risk of dying if they didn’t follow the rules of correct behaviour for the House of the Eternal. The one who doesn’t follow the rules risks his very life. The presence of the Eternal’s consuming fire is extremely dangerous for the sinner. To sin is not to follow the rules.

The Eternal instructed Moshe on how to have His presence among the sons of Israel, and serve Him safely, to avoid dying.

One of the things the high priest had to do was to wear a robe with fabric pomegranates and golden bells all around the hem. The golden bells had to be heard when he was moving. This was necessary so he wouldn’t die in the Eternal’s presence when coming in and out.

This teaches us that we can’t come before the Eternal just anyway. There are strict rules to come close to Him. The closer to Him we are, the more discipline and rules are required.

Now, the Hebrew text doesn’t say “so that he won’t die”, even though that’s the correct interpretation from the simple sense – in Hebrew pshat, פשט – of the text. The Hebrew text literally says: “and he won’t die” – ve-lo yamut, ולא ימות. While Aharon was serving in the sacred place and the bells of his garment where tinkling, he couldn’t die.

This leads us to think about the heavenly High Priest who can’t die. After being risen from among the dead he received an indestructible life, the very foundation for his heavenly priestly ministry, and he can’t die. He is serving day and night in the sacred place in the heavenly temple and he will not die.

That eternal and indestructible life that comes with resurrection will be given to all those who trust in him. All who are of the Messiah will be raised for the same indestructible life on his second coming.

Blessed be the Eternal for eternal life in Messiah Yeshua!