Post by alon on May 31, 2018 9:58:36 GMT -8
Par’shah 36: B’ha’lotkha
Next week’s readings: Par’shah 37
Date of reading: 9 June 2018/26 Sivan 5778
Name of Par’shah: Shlach L’kha (Send on your behalf)
Par’shah: B’midbar 13:1-15:41
Haftara: Y’hoshua 2:1-24
Brit Chadashah: Messianic Jews 3:7-19
This week’s readings: Par’shah 36
Date of reading: 2 June 2018/19 Sivan 5778
Name of Par’shah: B’ha’alotkha (When you set up)
Par’shah: B’midbar 8:1-12:16
Haftara: Z’kharyah 2:14-4:7
Brit Chadashah: Yochanan19:31-37; Messianic Jews 3:1-6
D’rash: Here are instructions for the cleansing of the L’vi’im for service in the Mishkan.
Cleanse—taher (Hebrew 2891)—to be bright, i.e., to be pure, phys. sound, clear, unadulterated; Levit. uncontaminated; mor. innocent or holy.
* The purification water was to be sprinkled on them.
* They are to shave their whole body with a razor. Shave—abar (Hebrew 5674)—a prim. root; to cross over; used very widely of any transition (lit. or fig…). Transition means the process or a period of changing from one state or condition to another. Therefore, the L’vi’im were to develop and maintain a life of purity in their service to G-d; that is, to cross over and not turn back from a higher level of holiness.
* They were to wash their clothes.
* They were to cleanse themselves.
* They were to offer the required sacrifices; noteworthy is when they were to lay their hands on the bulls for the sin and burnt offerings, symbolizing transferal of sin.
Note that these rituals were also followed in similar ways by the one who had been cleansed of tzara’at in Leviticus 14. Outward rituals of purity are meant to lead to an awareness and obedience of inward purity from the heart towards G-d. Their closeness to the Mishkan and service to G-d required a consistent and higher state of purity than one who was not from the tribe of the L’vi’im. As Dan mentioned in Par’shah 35, spiritual work is not for the lazy and this way of life can, at times, feel wearisome from the continual effort it requires. Asaph describes it well when he laments how the wicked prospers; in Psalm 73:12-14 he says, “Yes, this is what the wicked are like; those free of misfortune keep increasing their wealth. It’s all for nothing that I’ve kept my heart clean and washed my hands, staying free from guilt; for all day long I am plagued; my punishment comes every morning.” In B’midbar 20:1-13, when the people complained about not having water, Moshe and Aharon, out of their frustration, responded in such a way that did not reflect the holiness of G-d and were denied entrance into the Promised Land.
The tribe of the L’vi’im were chosen to draw near and minister to G-d no doubt because of their loyalty to Him in the golden calf incident. Moshe speaks of them in Sh’mot 32:29 saying, “You have consecrated yourselves today to Adonai, because every one of you has been against his own son and against his own kinsman, in order to bring a blessing on yourselves today.” They were more concerned about G-d’s reputation and holiness, even at the expense of executing guilty family members and relatives. How different it was generations later with Eli, who showed more honor to his wicked sons than to G-d (Sh’mu’el Alef 2:29); the resulting punishment was the death of his two sons and most of his descendants being cut off (Sh’mu’el Alef 2:31-34, 4:17, 21:9-22, M’lakhim Alef 2:26-27). Mal’akhi the prophet rebukes the cohanim for their lax
lifestyle and conduct, reminding them of their purpose and calling to Adonai:
Mal’akhi 2:5-7 ”My covenant with him [Levi] was one of life and peace, and I gave him these things. It was also one of fear, and he feared Me; he was in awe of My Name. The true
was in his mouth, and no dishonesty was found on his lips; he walked with Me in peace and uprightness and turned many away from sin. A cohen’s lips should safeguard knowledge, and people should seek from his mouth, because he is the messenger of Adonai Tzva’ot.”
In the Brit Chadashah, emissary Sha’ul confirms the high standards of aspiring spiritual leaders who are to accurately represent G-d and His:
1 Timothy 3:1-7—“Here is a statement you can trust: anyone aspiring to be a congregation leader is seeking worthwhile work. A congregation leader must be above reproach, he must be faithful to his wife, temperate, self-controlled, orderly, hospitable and able to teach. He must not drink excessively or get into fights; rather, he must be kind and gentle. He must not be a lover of money. He must manage his own household well, having children who obey him with all proper respect; for if a man can’t manage his own household, how will he be able to care for G-d’s Messianic Community? He must not be a new believer, because he might become puffed up with pride and thus fall under the same judgement as did the adversary. Furthermore, he must be well regarded by outsiders, so that he won’t fall into disgrace and into the adversary’s trap.
There are similar requirements for the shammashim (deacon) listed in 1 Timothy 3:8-13.
As difficult being a spiritual leader can be at times there is a great reward for those who are faithful and lead well. Getting back to Psalm 73, Asaph came to the realization that the wicked will eventually be destroyed (vss. 17-20) and that the faithful will have G-d as their portion forever (vss. 23-26). In the future Temple that will be rebuilt, the cohanim who are the descendants of Tzadok will be the ones who draw near to G-d because they were faithful at the time of Israel’s apostasy centuries before. The other L’vi’im will perform the other duties because their ancestors went far away from G-d at that time long ago (Yechezk’el 44:10-16). And Yeshua in the Brit Chadashah confirms the reward of faithful leadership:
Matttityahu 24:45-47—"Who is the faithful and sensible servant whose master puts him in charge of the household staff, to give them their food at the proper time? It will go well with that servant if he is found doing his job when his master comes. Yes, I tell you that he will put him in charge of all he owns.”
Those who are not involved in leadership responsibilities such as teaching can still apply some of the desired character traits in that are required for leaders and fulfill the command in Leviticus 19:2 where Adonai says, “You people are to be holy because I, Adonai your G-d, am holy (also restated in 1 Kefa 1:15-16). Emissary Sha’ul instructs Timothy (and us as well) to exercise ourselves in godliness which is valuable for everything, since it holds promise both for the present life and for the life to come (1 Timothy 4:7-8).
References: The Complete Word Study Old Testament, copyright 1994 AMG International; Matthew Henry’s Concise Commentary; Jamieson-Fausset-Brown Bible Commentary; The Complete Jewish Bible by David Stearn, copyright 1998
MRD
Next week’s readings: Par’shah 37
Date of reading: 9 June 2018/26 Sivan 5778
Name of Par’shah: Shlach L’kha (Send on your behalf)
Par’shah: B’midbar 13:1-15:41
Haftara: Y’hoshua 2:1-24
Brit Chadashah: Messianic Jews 3:7-19
This week’s readings: Par’shah 36
Date of reading: 2 June 2018/19 Sivan 5778
Name of Par’shah: B’ha’alotkha (When you set up)
Par’shah: B’midbar 8:1-12:16
Haftara: Z’kharyah 2:14-4:7
Brit Chadashah: Yochanan19:31-37; Messianic Jews 3:1-6
D’rash: Here are instructions for the cleansing of the L’vi’im for service in the Mishkan.
Cleanse—taher (Hebrew 2891)—to be bright, i.e., to be pure, phys. sound, clear, unadulterated; Levit. uncontaminated; mor. innocent or holy.
* The purification water was to be sprinkled on them.
* They are to shave their whole body with a razor. Shave—abar (Hebrew 5674)—a prim. root; to cross over; used very widely of any transition (lit. or fig…). Transition means the process or a period of changing from one state or condition to another. Therefore, the L’vi’im were to develop and maintain a life of purity in their service to G-d; that is, to cross over and not turn back from a higher level of holiness.
* They were to wash their clothes.
* They were to cleanse themselves.
* They were to offer the required sacrifices; noteworthy is when they were to lay their hands on the bulls for the sin and burnt offerings, symbolizing transferal of sin.
Note that these rituals were also followed in similar ways by the one who had been cleansed of tzara’at in Leviticus 14. Outward rituals of purity are meant to lead to an awareness and obedience of inward purity from the heart towards G-d. Their closeness to the Mishkan and service to G-d required a consistent and higher state of purity than one who was not from the tribe of the L’vi’im. As Dan mentioned in Par’shah 35, spiritual work is not for the lazy and this way of life can, at times, feel wearisome from the continual effort it requires. Asaph describes it well when he laments how the wicked prospers; in Psalm 73:12-14 he says, “Yes, this is what the wicked are like; those free of misfortune keep increasing their wealth. It’s all for nothing that I’ve kept my heart clean and washed my hands, staying free from guilt; for all day long I am plagued; my punishment comes every morning.” In B’midbar 20:1-13, when the people complained about not having water, Moshe and Aharon, out of their frustration, responded in such a way that did not reflect the holiness of G-d and were denied entrance into the Promised Land.
The tribe of the L’vi’im were chosen to draw near and minister to G-d no doubt because of their loyalty to Him in the golden calf incident. Moshe speaks of them in Sh’mot 32:29 saying, “You have consecrated yourselves today to Adonai, because every one of you has been against his own son and against his own kinsman, in order to bring a blessing on yourselves today.” They were more concerned about G-d’s reputation and holiness, even at the expense of executing guilty family members and relatives. How different it was generations later with Eli, who showed more honor to his wicked sons than to G-d (Sh’mu’el Alef 2:29); the resulting punishment was the death of his two sons and most of his descendants being cut off (Sh’mu’el Alef 2:31-34, 4:17, 21:9-22, M’lakhim Alef 2:26-27). Mal’akhi the prophet rebukes the cohanim for their lax
lifestyle and conduct, reminding them of their purpose and calling to Adonai:
Mal’akhi 2:5-7 ”My covenant with him [Levi] was one of life and peace, and I gave him these things. It was also one of fear, and he feared Me; he was in awe of My Name. The true
was in his mouth, and no dishonesty was found on his lips; he walked with Me in peace and uprightness and turned many away from sin. A cohen’s lips should safeguard knowledge, and people should seek from his mouth, because he is the messenger of Adonai Tzva’ot.”In the Brit Chadashah, emissary Sha’ul confirms the high standards of aspiring spiritual leaders who are to accurately represent G-d and His
:1 Timothy 3:1-7—“Here is a statement you can trust: anyone aspiring to be a congregation leader is seeking worthwhile work. A congregation leader must be above reproach, he must be faithful to his wife, temperate, self-controlled, orderly, hospitable and able to teach. He must not drink excessively or get into fights; rather, he must be kind and gentle. He must not be a lover of money. He must manage his own household well, having children who obey him with all proper respect; for if a man can’t manage his own household, how will he be able to care for G-d’s Messianic Community? He must not be a new believer, because he might become puffed up with pride and thus fall under the same judgement as did the adversary. Furthermore, he must be well regarded by outsiders, so that he won’t fall into disgrace and into the adversary’s trap.
There are similar requirements for the shammashim (deacon) listed in 1 Timothy 3:8-13.
As difficult being a spiritual leader can be at times there is a great reward for those who are faithful and lead well. Getting back to Psalm 73, Asaph came to the realization that the wicked will eventually be destroyed (vss. 17-20) and that the faithful will have G-d as their portion forever (vss. 23-26). In the future Temple that will be rebuilt, the cohanim who are the descendants of Tzadok will be the ones who draw near to G-d because they were faithful at the time of Israel’s apostasy centuries before. The other L’vi’im will perform the other duties because their ancestors went far away from G-d at that time long ago (Yechezk’el 44:10-16). And Yeshua in the Brit Chadashah confirms the reward of faithful leadership:
Matttityahu 24:45-47—"Who is the faithful and sensible servant whose master puts him in charge of the household staff, to give them their food at the proper time? It will go well with that servant if he is found doing his job when his master comes. Yes, I tell you that he will put him in charge of all he owns.”
Those who are not involved in leadership responsibilities such as teaching can still apply some of the desired character traits in
that are required for leaders and fulfill the command in Leviticus 19:2 where Adonai says, “You people are to be holy because I, Adonai your G-d, am holy (also restated in 1 Kefa 1:15-16). Emissary Sha’ul instructs Timothy (and us as well) to exercise ourselves in godliness which is valuable for everything, since it holds promise both for the present life and for the life to come (1 Timothy 4:7-8).References: The Complete Word Study Old Testament, copyright 1994 AMG International; Matthew Henry’s Concise Commentary; Jamieson-Fausset-Brown Bible Commentary; The Complete Jewish Bible by David Stearn, copyright 1998
MRD
