The Problem of Holy War in the TaNaKh

You must destroy all the peoples ADONAI your God gives over to you. Do not look on them with pity and do not serve their gods, for that will be a snare to you (7:16).

These harsh words are shocking in the context of the TaNaKh. They are part of an address delivered by Moshe to the Israelites, assembled on the plains of Mo’ab. Moses, speaking on behalf of ADONAI, was preparing His people for the conquest and conflict, which happened immediately. Ha’Shem is a tender warrior (see my commentary on Genesis, to see link click Ec – When Abram Heard Lot Had Been Taken Captive, He Went in Pursuit as far as Dan). The pre-incarnate Yeshua ha-Meshiach is the commander of ADONAI’s army (Joshua 5:15a), there is a Book of the Wars of the LORD (Numbers 21:14a), and He commanded His chosen people to engage in a “holy” war (First Samuel 17:45). The Holy War differed from other kinds of war in that Ha’Shem Himself led the army. The result was to be total annihilation of all living things and the devoting of all material properties to YHVH, as seen below in the cherem judgment.

This call to war seen in Deuteronomy 7:16 is complemented by commandments in Deuteronomy 20 that are again presented as part of Moshe’s address at the base of Mount Sinai. In Deuteronomy 20:10-18, a two-part military policy of conquest is presented. First, when the Israelites came to cities lying outside the Promised Land, they were to offer terms of a peace treaty. If their offer was rejected, they were to lay siege to the city and kill all the men, but the women and children could be spared and taken as the spoils of war. But the second part of the policy applied to cities lying within the territory of the Promised Land. They were to be besieged, and after they had fallen, all living creatures, men, women, children, and animals within the cities were to be killed.

It is helpful to compare these ancient commandments given to the Israelites with the theory of Carl von Clausewitz, a Prussian soldier and student of war (1780-1831 AD). Von Clausewitz defined war as “an act of violence intended to compel our opponent to fulfill our will.”⁸ As a part of his analysis of war he made an important and necessary distinction between the theoretical or abstract conception of war, on the one hand, and real wars on the other hand. From a theoretical perspective, war must end in victory for the aggressor, for otherwise it would be pointless to start a war in the first place. If complete victory was to be obtained, then no effort could be spared; for von Clausewitz, “to introduce into the philosophy of war itself a principle of moderation would be absurd.”⁹ Therefore, the reality of war was quite different from the abstract notion of war.

Von Clausewitz argued that from a military perspective there were three principal objectives of war. First, the military power of the enemy must be destroyed, so that the enemy could no longer continue a war. Second, the enemy’s country must be conquered, for from that country a new military force could arise. And third, war could only end when the enemy’s will to fight had been crushed.

Now let’s look at the commandments of war in Deuteronomy in the light of the theory of von Clausewitz. Clearly Deuteronomy 20 describes wars of conquest, by which the Israelites imposed their (and God’s) will on Gentile nations. It is also obvious that those commandments dealing with their enemies did not introduce the principle of moderation, but were thoroughly pragmatic in a military sense. Although the cities outside of the Promised Land were to be treated less harshly than those within it, that distinction was merely a part of the overall military policy. They would eventually become neighbors of the new state of Isra’el and would receive a warning concerning Isra’el’s military capability, but they were not the prime military targets. Those cities within the Promised Land, however, were an entirely different story. However, in the cities of the nations, ADONAI your God is giving you as an inheritance do not leave alive anything that breathes. Completely destroy them – the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites – as the LORD your God has commanded you. Otherwise, they will teach you to follow all the detestable things they do in worshiping their gods, and you will sin against ADONAI your God (Deuteronomy 20:16-18). Here all three of von Clausewitz’s military objectives would be achieved in three verses. The military power of the Israelites enemies would be destroyed, the countries could be conquered so that no new military threat could emerge, and the will of the enemy would be mortally subdued.¹⁰

This command was, however, essentially theoretical, and as von Clausewitz pointed out, there could be a difference between the theory of war and the reality and practice of war. True to form, the Israelites did not obey Deuteronomy 20:16-18 in every instance. But when they refused to obey the commands of ADONAI they always suffered. When King Sha’ul was unwilling to completely destroy the Amalekites (see my commentary on Esther Aq – Haman the Agagite – The Enemy of the Jews), the Israelites would eventually swallow the poison pill of idolatry. It was left up to Esther and Mordecai to finish the job (see my commentary on Esther Bm – So the Jews Struck Down All Their Enemies with the Sword, Killing and Destroying Them). But the problem remains – wars were carried at the command of Ha’Shem, in the name of Ha’Shem, and with the help of Ha’Shem. Can there be a holy war?

First, we must understand that our total depravity is real and insidious. Very early in the Bible we read: The LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually (Genesis 6:5). Paul describes the Gentiles as darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart; they have become callous and have given themselves up to licentiousness, greedy to practice every kind of uncleanness (Ephesians 4:18-19). His description of sinners in Romans 1:18-32 and Titus 1:5, as well as of the men of the last days in Second Timothy 3:2-5, focus on their corruption and desperate wickedness. Those who do not surrender their lives to the LORD Yeshua Messiah are doomed. For anyone who chooses to be a friend of the world becomes an enemy of God (James 4:4). All who are not adopted into the LORD’s family (see my commentary on The Life of Christ Bw – What God Does For Us at the Moment of Faith) will ultimately be set apart for destruction (see my commentary on Revelation Fo – The Great White Throne Judgment).

Thus, total depravity does not mean that the unregenerate person is totally insensitive in matters of conscience, or of right and wrong. For Paul’s statement in Romans 2:15 says that the Gentiles have the Torah written on their hearts, so that their conscience also bears witness and their thoughts accusing them. Further, total depravity does not mean that the sinful man is as sinful as he can possibly be. There are unregenerate people who are genuinely unselfish, who show kindness, generosity and love to others, who are good, devoted spouses and parents. But any or all of those actions do not save a person from the wrath of Ha’Shem. Salvation is like a test with a thousand questions and only one that counts. Do you admit that you are sinner, have you asked Yeshua for forgiveness and accepted Him as your Lord and Savior? Finally, total depravity does not mean that the sinner engages in every possible form of sin.

What then do we mean by the idea of total depravity? First, sin is a matter of the entire person. The existence of sin is not merely one aspect of the person, such as the body or reason. Further, it means that even the lost person’s unselfishness always contains an element of improper motive. The good acts are not done entirely or even primarily out of perfect love for ADONAI. The Pharisees who so often debated with Yeshua did many good things (Matthew 23:23), but they had no real love for YHVH. So He said to them: You search the Scriptures (which was of course good), because you think that in them you have eternal life; and it is they that bear witness to Me; yet you refuse to come to Me that you may have life. I do not receive glory from men. But I know that you do not have the love of God within you (John 5:39-42). A genteel layer of charm and graciousness sometimes covers sinfulness. The lost can be so very pleasant, thoughtful, helpful, and generous. At times it’s hard to think of them as being completely sinful and in need of salvation. We need to remember that total depravity is not defined in terms of what we may regard as unpleasant. It is, rather, failing to love, honor, and serve YHVH. So even the likeable and kindly person is in need of the Good News as much as any obnoxious, crude and thoughtless person. Finally, total depravity means that the lost are completely unable to free themselves from their sinful condition. Rabbi Sha’ul writes: And [Yeshua] made you alive when you were dead through the transgressions and sins in which you used to live . . . But because of His great love for us, ADONAI, who is rich in mercy, made us alive with Messiah even when we were dead in transgressions. For it is by grace you have been saved, through faith – and that not from yourselves, it is the gift of God – not by works, so that no one can boast (Ephesians 2:1, 4 8-9).¹¹ Consequently, when we examine the problem of holy war in the TaNaKh, we need to keep the doctrine of total depravity in mind. Without willing obedience to the LORD, those cute little Canaanites would grow up to be idol-worshiping Canaanites.

Lastly, there is a concept in the TaNaKh called the cherem judgment of ADONAI. Cherem means to be devoted to destruction. When conquering the Land after forty years of wilderness wanderings the LORD declared the city of Jericho and all that is in it are to be devoted to destruction. Only Rahab the prostitute and all who are with her in her house shall be spared, because she hid the spies [that were] sent in. But keep away from the devoted things, so that you will not bring about your own destruction by taking any of them. Then they devoted the city to ADONAI and destroyed with the sword every living thing in it – men, women, young and old, cattle, sheep and donkeys. Then they burned the whole city and everything in it (Joshua 6:17-18, 21 and 24a).

But Achan son of Carmi, son of Zimri, the son of Zerah, of the tribe of Judah took some of the devoted things. So, by using the Urim and Thummim (see my commentary on Exodus Gb – The Urim and Thummim: The Means of Making Decisions), Joshua had Isra’el come forward by tribes, then clans, then the Zerahites and Zimri was taken. Then Joshua said to Achan, “My son, give glory to ADONAI, the God of Isra’el, and give Him the praise. Tell Me what you have done; do not hide it from me.” Achan replied, “It is true! I have sinned against the LORD, the God of Isra’el. When I saw in the plunder a beautiful robe from Babylon, two hundred shekels of silver and a wedge of gold weighing fifty shekels, I coveted them and took them. They are hidden in the ground inside my tent, with the silver underneath (Joshua 7:1, 16-21).

So, Joshua sent messengers, and they ran to the tent, and there it was, hidden in his tent, with the silver underneath. They took the things from the tent, brought them to Joshua and all the Israelites and spread them out before ADONAI (Joshua 7:22-23).

So, Joshua, together with all Isra’el, took Achan son of Zerah, the silver, the robe, the gold wedge, his sons and daughters (and presumably his wife), donkeys, sheep and his tent and all that he had, to the Valley of Achor, or the Valley of Trouble. Joshua said: Why have you brought this trouble on us? ADONAI will bring trouble on you today. Then all Isra’el stoned him, and after that they stoned the rest, they burned them (Joshua 7:24-25).

When Moshe spoke to the Israelites before leaving on their journey to the Promised Land saying that they were to completely destroy the Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites – do not leave anything alive, those pagan nations were being devoted to destruction by a Holy God. Therefore, we must believe that the terrible events in the TaNaKh are moral . . . and are from God! The most important issue in approaching texts such as this is not to concentrate on the suffering and pain of the God-rejecting Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites, but to focus on the holiness of the LORD that it celebrates.

The Value of Deuteronomy

1.  Deuteronomy is vital to understanding the other books in the TaNaKh. This book sets the agenda
and criteria for the books that follow in the TaNaKh. It became a spiritual rallying point that reaffirmed the fundamental principles which Moshe had long ago insisted on – loyalty to YHVH and the rejection of false gods. It was an endeavor to realize in practice the ideals of the prophets, particularly Hosea and Isaiah, to transform the Judah demoralized by Manasseh into the holy nation pictured in Isaiah’s vision and to awaken in it that devotion to ADONAI and love for the people which Hosea had declared to be the first of human duties.

2.  Deuteronomy should bring spiritual renewal. Deuteronomy can be the catalyst for spiritual growth and renewal of our lives today. It happened in King Josiah’s day (see the commentary on Jeremiah, to see link click Ai – Josiah Ruled For 31 Years from 640 to 609 BC). In the king’s eighteenth year, while the Temple was being repaired, the scroll of Deuteronomy was found by Hilkiah, the high priest, beneath an accumulation of rubbish. He handed it to Shaphan the scribe, who in turn read it to the king. Immediately, Josiah realized that curses were inevitable if the people disobeyed God’s Word. This in itself was a significant insight. Because the Torah had been lost and forgotten, the people thought YHVH’s covenant was only gracious and they were in no way affected by their response to it. Josiah’s reaction to Deuteronomy was emphatic: Go, inquire of ADONAI for me, for the people and for all Judah, about the words of this scroll that was found. For great is the wrath of ADONAI that is kindled against us, since our fathers have not obeyed the words of this book, to do everything written here that concerns us (Second Kings 22:13). The result was that ADONAI gave peace to Judah, and Josiah restored true worship in the Land.

It is my prayer that the study of Deuteronomy will bring spiritual renewal within your life. Deuteronomy is a call for all of us to:

a. Review the past dealings of God in our lives. The word remember is used continually by Moshe, especially in reference to the deliverance from Egypt. The phrase: Hear, O Isra’el heard four times in Deuteronomy (5:1 6:4, 9:1 and 20:3), and each time these words called the people to consider something very serious, something that would challenge the very survival of their nation. Personal revival can also happen in our lives if we heed Moses’ call to look, listen and obey.

b. Ratify our loyalty to ADONAI. The theme of Deuteronomy could be, “Don’t forget God.” A society that tends to go chasing after false gods needs Deuteronomy’s emphasis on worship of the LORD and Him alone (see Bl – Have No Other Gods).

c. Rethink the consequences of the bad choices we have made. In fact, these consequences are personal as well as collective. Blessings follow obedience; but curses follow disobedience. Renewal comes into our lives when we feel and express repentance. This only happens when we understand and accept our responsibility: If we say we have no sin, we are deceiving ourselves and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive our sins and purify us from all unrighteousness. If we say we have not sinned, we make Him a liar and His Word is not in us (First John 1:8-10).

d. Realize the potential of our lives as believers in the God of Abraham, Isaac, and Jacob. Before us lies a land flowing with milk and honey (6:3). ADONAI desires for us to possess the Land. His faithfulness makes it a possibility; our obedience can make it a reality.⁶

The Outline of the Book of Deuteronomy

Deuteronomy from a Jewish Perspective (Ac)

Glossary (Ad)

The Value of Deuteronomy (Ae)

The Parashah (Af)

The Problem of Holy War in the TaNaKh (Ag)

Treaty of the Great King (Ah)

I.  These are the Words Moses Spoke – 1:1-5 (Ai)

II.  The Historical Prologue: Covenant History – 1:6 to 4:49 (Aj)

A. Moshe Remembered the Events at Horeb – 1:6-18 (Ak)

B. Moshe Remembered the Events at Kadesh-barnea – 1:19-46 (Al)

1.  Moshe Remembered Sending in the Spies – 1:19-25 (Am)

2.  Moshe Remembered Isra’el’s Lack of Faith – 1:26-33 (An)

3.  Moshe Remembered God’s Judgment on Isra’el – 1:34-46 (Ao)

C.  Moshe Remembered the Journey from Kadesh Barnea to Mo’av – 2:1-25 (Ap)

1.  Moshe Remembered the Events in Seir – 2:1-8 (Aq)

2.  Moshe Remembered the Events in Mo’av – 2:9-15 (Ar)

3.  Moshe Remembered the Events in Ammon – 2:16-25 (As)

D.  Moshe Remembered Isra’el’s Conquest of the Transjordan – 2:26 to 3:22 (At)

1.  Moshe Remembered the Conquest of Sihon – 2:26-37 (Au)

2.  Moshe Remembered the Conquest of Og – 3:1-11 (Av)

3.  Moshe Remembered the Distribution of the Conquered Land – 3:12-22 (Aw)

E.  Moshe Pleads – 3:23-29 (Ax)

F.  Moshe and the Torah – Exodus 20:1-26 (Ay)

G.  The Eternal Torah – Matthew 5:17-20 (Az)

H.  Moshe Exhorts God’s People to Obey the Torah – 4:1-40 (Ba)

1.  Hear and Obey – 4:1-8 (Bb)

2.  Do Not Forget – 4:9-14 (Bc)

3.  Watch Yourselves Carefully – 4:15-24 (Bd)

4.  Discipline and Torah – 4:25-31 (Be)

5.  God’s Chosen People – 4:32-40 (Bf)

I.  Moshe Remembered the Three Cities of Refuge – 4:41-43 (Bg)

J.  This is the Torah – 4:44-49 (Bh)

III.  The Stipulations of the Covenant – 5:1 to 26:19 (Bi)

A.  The First Address: The General Stipulations of the Covenant – 5:1 to 11:32 (Bj)

1.  The Ten Words – 5:1-5 (Bk)

a.  Have No Other Gods – 5:6-7 (Bl)

b.  Do Not Make Idol’s – 5:8-10 (Bm)

c.  Do Not Misuse God’s Name – 5:11 (Bn)

d.  Observe Yom Shabbat – 5:12-15 (Bo)

e.  Honor Your Parents – 5:16 (Bp)

f . Do Not Murder – 5:17 (Bq)

g.  Do Not Commit Adultery – 5:18 (Br)

h.  Do Not Steal – 5:19 (Bs)

i.  Do Not Give False Testimony – 5:20 (Bt)

j.  Do Not Covet – 5:21 (Bu)

2.  Moses as Mediator – 5:22-6:3 (Bv)

3.  Sh’ma Isra’el – 6:4-9 (Bw)

4.  Do Not Forget ADONAI – 6:10-19 (Bx)

5.  Teaching the Covenant History – 6:20-25 (By)

6.  The Conquest of Canaan – 7:1-26 (Bz)

a.  Warning Against Idolatry – 7:1-6 (Ca)

b.  God Has Chosen Isra’el – 7:7-11 (Cb)

c.  Because You are Listening – 7:12-15 (Cc)

d.  Show No Pity – 7:16-26 (Cd)

7.  Depend Totally on God – 8:1-20 (Ce)

a.  The Danger of Prosperity – 8:1-10 (Cf)

b.  Do Not Forget ADONAI – 8:11-20 (Cg)

8.  Moses Warns Isra’el – 9:1 to 10:11 (Ch)

a.  Moshe Remembered the Sin of the Golden Calf – 9:1-29 (Ci)

1.)  You are a Stiff-Necked People – 9:1-6 (Cj)

2.)  Moshe Remembered when the Isrealites Provoked God to Wrath – 9:7-24 (Ck)

b.  Moshe Remembered when He Cut Two Tablets of Stone – 9:25-10:11 (Cl)

9.  Looking to the Future – 10:12 to 11:32 (Cm)

a.  Circumcise Your Hearts – 10:12-22 (Cn)

b.  You are to Love ADONAI – 11:1-7 (Co)

c.  Possess the Land – 11:8-25 (Cp)

d.  A Blessing and a Curse – 11:26-32 (Cq)

B.  The Second Address: The Specific Stipulations of the Covenant – 12:1 to 26:19 (Cr)

1.  What God Chooses – 12:1 to 16:17 (Cs)

a.  The Place to Worship ADONAI – 12:1-12 (Ct)

b.  Do Not Eat the Blood – 12:13-28 (Cu)

c.  Beware of Idolatry – 12:29 to 13:19 (Cv)

d.  A Holy People – 14:1-21 (Cw)

e.  Do Not Neglect the Levite – 14:22-29 (Cx)

f.  The Year of Release – 15:1-11 (Cy)

g.  The Hebrew Slave – 15:12-18 (Cz)

h.  Firstborn Animals – 15:19-23 (Da)

i.  The Three Pilgrimage Festivals – 16:1-17 (Db)

(1.) Keep the Passover – 16:1-8 (Dc)

(2.) Keep the Feast of Shavu’ot – 16:9-12 (Dd)

(3.) Keep the Feast Sukkot – 16:13-17 (De)

2.  The Appointment of Kingdom Leaders – 16:18 to 18:22 (Df)

a.  The Judges – 16:18 to 17:13 (Dg)

b.  The King – 17:14-20 (Dh)

c.  The Priests and Levites – 18:1-8 (Di)

d.  God Hates Sorcery – 18:9-14 (Dj)

e.  A Prophet Like Moses – 18:15-22 (Dk)

3.  The Social and Family Mitzvot – 19:1 to 26:15 (Dl)

a.  Six Cities of Refuge – 19:1-13 (Dm)

b.  Moving a Boundary Stone – 19:14 (Dn)

c.  Life for Life, Eye for Eye – 19:15-21 (Do)

d.  Regulations for a Holy War – 20:1-20 (Dp)

e.  Purge Innocent Blood – 21:1-9 (Dq)

f.  When You Go Out to War – 21:10-14 (Dr)

g.  The Tale of Two Sons – 21:15-21 (Ds)

h.  A Criminal’s Corpse – 21:22-23 (Dt)

i.  Restoration of Lost Property – 22:1-4 (Du)

j.  No Crossdressing – 22:5 (Dv)

k.  Sparing the Mother Bird – 22:6-7 (Dw)

l.  Make a Guardrail for Your Roof – 22:8 (Dx)

m.  Israelite Distinctiveness – 22:9-11 (Dy)

n.  Twisted Threads – 22:12 (Dz)

o.  Sexual Purity – 22:13-30 (Ea)

p.  Purity in Public Worship – 23:1-8 (Eb)

q.  Purity in the Military Camp – 23:9-14 (Ec)

r.  Treat Fugitive Slaves Kindly – 23:15-16 (Ed)

s.  No Dirty Money – 23:17-18 (Ee)

t.  Don’t Gouge Your Brother – 23:19-20 (Ef)

u.  Keep Your Word – 23:21-23 (Eg)

v.  Compassion for Travelers – 23:24-25 (Eh)

w.  Divorce and Remarriage – 24:1-4 (Ei)

x.  Happy Wife, Happy Life – 24:5 (Ej)

y.  Take No Millstones as Collateral – 24:6 (Ek)

z  The Kidnapper Must Die – 24:7 (El)

aa.  Leprous Diseases – 24:8-9 (Em)

bb.  Collecting a Pledge – 24:10-13 (En)

cc.  Protection for Hired Workers – 24:14-15 (Eo)

dd.  Personal Responsibility – 24:16 (Ep)

ee.  Justice for the Poor – 24:17-22 (Eq)

ff.  Limits for Corporal Punishment – 25:1-3 (Er)

gg. Don’t Muzzle the Ox – 25:4 (Es)

hh.  Levirate Marriage – 25:5-10 (Et)

ii.  Stopping a Fight the Wrong Way – 25:11-12 (Eu)

jj.  Honest Weights and Measures – 25:13-16 (Ev)

kk.  Blot Out the Memory of Amalek – 25:17-19 (Ew)

ll.  When You Come to the Land – 26:1-11 (Ex)

mm.  The Year of the Tithe – 26:12-15 (Ey)

4.  Statutes, Mitzvot, and Ordinances – 26:16-19 (Ez)

IV.  The Warnings of the Covenant – 27:1 to 30:20 (Fa)

A.  The Ratification of the Covenant in the Land of Canaan – 27:1-26 (Fb)

1. Be Silent and Listen, O Isra’el – 27:1-10 (Fc)

2.  Blessings and the Curses – 27:11-26 (Fd)

B.  Blessings for Obedience – 28:1-14 (Fe)

C.  Curses for Disobedience – 28:15-68 (Ff)

1.  Disease and Drought – 28:15-24 (Fg)

2.  Defeat and Deportation – 28:25 -37 (Fh)

3.  Deprivation and Dominance – 28:38-44 (Fi)

4.  Military Siege – 28:45-57 (Fj)

5.  The Diaspora – 28:58-68 (Fk)

D.  Summary of the Covenant Demand – 29:1 to 30:20 (Fl)

1.  Renewal of the Covenant – 29:1-9 (Fm)

2.  All of You Are Standing – 29:10-15 (Fn)

3.  Do Not Worship Other Gods – 29:16-29 (Fo)

4.  Restoration After Repentance – 30:1-10 (Fp)

5.  Choose Life – 30:11-20 (Fq)

V.  The Continuity of the Covenant – 31:1 to 34:12 (Fr)

A.  Moses Went – 31:1-8 (Fs)

B.  The Reading of Deuteronomy – 31:9-13 (Ft)

C.  The Tent of Meeting – 31:14-18 (Fu)

D.  Teach This Song to the Israelites – 31:19-29 (Fv)

E.  The Song of Moses – 31:30 to 32:43 (Fw)

F.  You Will Not Enter – 32:44-52 (Fx)

G.  This is the Blessing – 33:1-29 (Fy)

1.  Let Reuben Live – 33:1-6 (Fz)

2.  Hear the Voice of Judah – 33:7 (Ga)

3.  Let the Urim and Thummim be with Pious Levi – 33:8-11 (Gb)

4.  ADONAI Shields Benjamin All Day Long – 33:12 (Gc)

5.  May Joseph’s Land be Blessed by ADONAI – 33:13-17 (Gd)

6.  Rejoice Zebulun, in Your Going Out, Issachar, in Your Tents – 33:18-19 (Ge)

7.  Blessed Is the One Who Enlarges Gad – 33:20-21 (Gf)

8.  Dan Is a Lion’s Cub – 33:22 (Gg)

9.  Naphtali Possesses the Sea and the South – 33:23 (Gh)

10.  May Asher Dip His Foot in Oil – 33:24-29 (Gi)

H.  The Death of Moses – 34:1-12 (Gj)

Endnotes (Gk)

Bibliography (Gl)

Glossary

Abba: An Aramaic word used as an affectionate term of address to someone’s father. Yeshua used it to refer to God as His Father, and believers in Jesus also use it today to address God as Father. In modern Hebrew, this common name means Dad, Daddy, or Papa (also see Mark 14:36 and Romans 8:15).

Adar: the twelfth month of the Jewish biblical calendar.

Adonai: literally, my Lord, a word the TaNaKh uses to refer to God.

ADONAI: The Tetragrammaton, meaning the four-letter name of YHVH. Since its pronunciation is not known, and also out of respect for God’s name, Jews traditionally substitute the words ADONAI and Ha’Shem. ADONAI, however, is more of an affectionate name like daddy (also see Exodus 3:15; Jeremiah 1:9; Psalm 1:2, Matthew 1:22; Mark 5:19; Luke 1:5; John 1:23).

ADONAI Elohei-Tzva’ot: the LORD God of heaven’s angelic armies, or LORD God Almighty.

ADONAI Elohim: This is the Hebrew word for LORD God. This title links Isra’el’s God, the God of the Covenant, with God as Creator of the universe (also see Genesis 2:4; Isaiah 48:16; Psalm 72:18; Luke 1:32; Revelation 1:8).

ADONAI Nissi: the LORD my Banner (see Exodus 17:15; Psalm 20:1).

ADONAI Shalom: the LORD of Peace.

ADONAI Tzidkenu: the LORD our Righteousness.

ADONAI-Tzva’ot: The LORD of heaven’s angelic armies (see Second Kings 19:31; Psalm 24:10; Second Corinthians 6:18).

Adversary, the: Satan, the devil, the prince of the power of the air, and the old dragon.

Afikomen: Literally, “That which comes after.” Piece of matzah that is hidden during the Seder, to be found and eaten after the third cup of redemption.

Amen: At the end of a prayer, this word means, “It is true,” or “Let it be so,” or “May it become true,” indicating that the readers or listeners agree with what has just been said. Although everything Yeshua said was true, “amen” adds special emphasis (also see Deuteronomy 27:25; Jeremiah 28:6; Psalm 41:14; Nehemiah 8:6; Matthew 5:26; Mark 10:15; Luke 23:43; John 10:1).

Anti-missionaries, the: Today they are Orthodox Jews who champion Jews for Judaism. They do not limit their mischief to harassing missionaries; any Jewish believer is a target. It is unfortunate that so many of these anti-missionaries feel their ends justify certain unethical means. In order to “protect” Judaism, they do or encourage others to do what Judaism condemns. In Paul’s day, they were the Judaizers who wanted Gentile believers to add obedience to the 613 commandments of Moshe, circumcision, and eating kosher to Paul’s salvation equals faith-plus-nothing gospel.

Ariel: lion of God, fireplace on God’s altar.

Aviv: the first month of the biblical year, corresponding to the modern Jewish month of Nisan.

Avraham: Abraham

Azazel: a scapegoat or goat demon sent out in the wilderness on Yom Kippur.

Ba’al: the chief male god of the Phoenicians and Canaanites. The word means lord or master.

Bar Mitzvah: Hebrew for “Son of the Commandment.” Although not specifically mentioned in the Bible, it is a Jewish coming of age ritual in which a young man, or Bat Mitzvah for a young woman, chooses to follow the commandments of their forefathers and takes responsibility for their own relationship with the God of Isra’el. This ceremony normally takes place at age 13 for boys or age 12 for girls. Afterwards, he/she is theoretically considered to be an adult, but in modern Judaism this is mostly symbolic, and a twelve-year-old is not treated like an adult.

Beit-Lechem: Bethlehem, the birthplace of David and Yeshua, meaning house of bread.

Bnei-Yisrael: The children of Israel.

B’rit Chadashah: Hebrew for the New Covenant. Christians commonly call it the New Testament.

Chesed: “mercy,” “lovingkindness,” and/or “covenant-loyalty.” It is a complex word that summarizes God’s complex and overwhelming love for His people, going beyond the concepts of love, mercy or kindness all together (also see Isaiah 63:7; Zechariah 7:1; Psalm 13:1; Psalm 86:1; Psalm 107:1; Psalm 118:1; Psalm 136:1).

Chupah: In traditional Jewish weddings, it is a canopy, under which the wedding takes place.

Cohen of Ha’Elyon: Priest of the God Most High

Cohen Rosh Gadol: The Great High Priest who served as the head religious official, the only one to enter the Most Holy Place. Aaron, the brother of Moses, was the first man appointed as the Cohen Gadol. In later times, the Cohen Gadol was in charge of the Temple and its administration. The Cohen Gadol Caiaphas, played a key role in questioning Yeshua at His trial. The writer of Hebrews describes Messiah as our great Cohen Gadol, who gives us access to God’s throne in the heavenly sanctuary (also see Leviticus 21:10; Haggai 1:14; Nehemiah 3:1; Matthew 26:57ff; Mark 14:61ff; John 18:19ff; Hebrews 4:14ff and 10:19-22).

Cohen: A priest, a man who offered sacrifices and performed other religious rituals at the Temple in Jerusalem.

Cohanim: The Cohanim were descended from Aaron, the brother of Moses. The Sadducees were from the priestly sect of Judaism.

Covenant: Theologically, it speaks of the contractual relationship between God and His people. The Hebrew term is b’rit. Also see B’rit Chadashah, Hebrew for New Covenant (see Genesis 6:18 and 17:2; Jeremiah 31:30; Nehemiah 9:32; Matthew 26:28; Mark 14:24; Luke 1:72).

Diaspora, the Dispersion: the scattering of the Jewish people in exile throughout the world. Today almost 7 million Jews live in Isra’el, and over 8 million more Jews live in the Diaspora (also see Isaiah 11:10; John 7:35).

Echad: The Hebrew word for “one” or “unity.” Echad is used in the Sh’ma (Deuteronomy 6:4).

Elyon: A title for God, meaning the Most High God (see Luke 1:35 and 76; Acts 7:48). A longer form is El Elyon, God Most High (also see Deuteronomy 32:8; Isaiah 14:14; Psalm 91:1; Acts 16:17).

Elohim: “God” in general terms, or as Creator. Compared with ADONAI, God’s “covenant name” is used especially in His relationship to the Jewish people. Elohim is the plural form of El, also found in the Bible occasionally with the same meaning. Yeshua is sometimes called Ben-Elohim, the Son of God (also see Genesis 2:19; Isaiah 61:11; Matthew 4:3; Mark 1:1; Luke 1:35; John 11:4).

Elohei-Tzva’ot: God Almighty

El Shaddai: God Almighty

Emissaries: Apostles

God-fearers: These were Gentiles who became convinced that ADONAI was the only true God, they abandoned their paganism and idolatry, but they did not choose to become a proselyte in any form, and hence there was no adoption of Jewish customs or practices (see the commentary on Acts, to see link click Be – The Centurion’s Vision).

Goyim: Nations, non-Jews, Gentiles

Gehenna: The word for “hell,” the place of perpetual misery and suffering after this life. It comes from the Greek word Genna and the Hebrew word Gei-Hinnom, which means the valley of Hinnom. There was actually such a valley by that name south of the Temple in Jerusalem. It was used as a garbage dump, and fires were always burning there, making it a suitable picture of life in hell. In Jewish sources, the term is used as the opposite of Gan-Eden, or the Garden of Eden or Paradise (Matthew 23:33; Mark 9:43).

Gentiles: A term for individuals or groups who are not Jewish. In Hebrew a common word for Gentile is goy or goyim is the plural form (see Isaiah 8:23; Matthew 10:18; Mark 10:33).

Go’el: Literally, a redeemer, used both for God and of people. In the book of Ruth, go’el means the kinsman-redeemer, a close relative obligated to defend and protect his kin. The go’el could buy back (redeem) land or someone who sold himself into slavery, and could marry a widow in the family in order to protect her future. The human go’el is a picture of God the greater Go’el who protects and redeems us, the members of His family (see Ruth 3:9-12).

Hag ha-Matzah: The Feast of Unleavened Bread

Halakhah: are rules governing Jewish life and comes from the Hebrew root to walk. The rabbis used the term to refer to the legal way to walk out the commandments of the Torah. It can also refer to the Oral Law (see the commentary on The Life of Christ Ei – The Oral Law). A (one) halakhah is a specific ruling given regarding a particular issue, “the halakhah” being the ruling accepted and observed by the Jewish community.

Hametz or Chametz: The Hebrew word for leaven, or yeast, which makes bread rise. God commanded Isra’el not to eat chametz during Passover, Yeshua teaches that both good and evil spread, the same way hametz leavens the whole batch of dough (Also see 16:6-12; Mark 8:15; Luke 12:1 Exodus 12:20; Leviticus 7:13; Amos 4:5; Matthew 13:33 and 13:21).

Hanukkah: Meaning dedication, the feast commemorating the victory of the Maccabees over the armies of Antiochus Epiphanes in 165 BC and the rebuilding and dedication of the Temple after its desecration by Syrian invaders.

Ha’Shem: The Tetragrammaton, meaning the four-letter name of YHVH. Since its pronunciation is not known, and also out of respect for God’s name, Jews traditionally substitute the words ADONAI and Ha’Shem. ADONAI, however, is more of an affectionate name like daddy. While ADONAI is more of an affectionate name like daddy, while Ha’Shem is a more formal name like sir (also see Exodus 3:15; Jeremiah 1:9; Psalm 1:2, Matthew 1:22; Mark 5:19; Luke 1:5; John 1:23).

Hellenist: In the B’rit Chadashah, it refers to Jews who lived in the Diaspora, or had moved to Isra’el from the Diaspora, spoke Greek, and were more Greek in their culture, than traditional Jewish people brought up in Isra’el (Acts 6:1, 9:29, 11:20).

Immerse: To dip the whole body under water as an act of dedication to the LORD, or as a profession of faith in Yeshua. The word is often seen in other translations as “baptize.” The ceremony of dipping is called “immersion” or “baptism.” Yeshua’s cousin was known as John the Immerser (Matthew 3:1; Mark 6:14; Luke 7:20).

Imputation: To reckon or charge to one’s account. When John says the Spirit gives life (John 6:63a), he means that all the righteousness of Christ is transferred to our spiritual account at the moment of faith. What is true of Him is true of you.

Incarnation, the: The divine revelation (Hebrews 1:1-2) of YHVH becoming one with humanity as an ordinary human being in the person of Yeshua Messiah. He was one-hundred percent man and one-hundred present God. The Triune God knew that the Second Person would come to earth to be subject to numerous evils: hunger, ridicule, rejection, and death. He did this in order to negate sin, and therefore, its evil effects.

Judaizers: Jewish false teachers, who taught that obedience to the 613 commandments of the Torah were necessary to have a relationship with God, and opposed Paul at every turn. Everywhere Paul went, the Judaizers were sure to follow. Once Paul established a church in Galatia, as soon as he left, they would come in and distort the gospel of Messiah (1:7).

Justification: The act of God whereby, negatively, He forgives the sins of believers and, positively, He declares them righteous by imputing the obedience and righteousness of Messiah to them through faith (Luke 18:9-14). It is not a reward for anything good we have done. It is not something we cooperate with God in (in other words, it is not sanctification). It is an utterly undeserved free gift of the mercy of ADONAI (Romans 3:24; Titus 3:7). It is entirely accomplished by God, once and for all, at the moment of salvation. It results in good deeds (James 2:14-26) and sanctification over our lifetime.

Kadosh: The Hebrew word for ‘holy.” This term describes the people set apart for God. ADONAI Himself is kodosh (Leviticus 19:1-2). Many letters to Christ’s newly formed communities (churches) address Yeshua’s followers as the Kedoshim (also see Jeremiah 2:3; Nehemiah 8:10; First Corinthians 1:2; Ephesians 1:1; Philippians 1:1; Colossians 1:2).

Kedoshim: The holy ones

Ketubah: In traditional Jewish weddings it is the marriage contract or covenant.

Korban: A sacrifice or offering dedicated to God, especially to fulfill a vow. If something was to be dedicated to God, it generally could not be used for other purposes. Some Pharisees and teachers of the law wrongly used this as an excuse not to provide for their parents in their old age, even though Jewish teaching insisted that the commandment to honor one’s father and mother extended to providing for their physical needs (see Mark 7:11).

Levite: Descendants of the tribe of Levi, who served in the Tabernacle and Temple as gatekeepers, musicians, teachers, and assistants to the priests. The scribes, or Torah-teachers, originally came only from among the Levites and were the forerunners of the Pharisees. The Pharisees later expanded to include members who were from all tribes, with no affiliation with Levi required. (Also see Exodus 4:14; Ezeki’el 48:12; Ezra 1:5; John 1:19).

LORD: When the translators of the King James Bible in the 1600’s came to the Hebrew word YHVH, they needed to distinguish it from the word Lord, meaning master. So, they capitalized it. Therefore, LORD is actually the Tetragrammaton, meaning the four-letter name of YHVH.

LXX (Septuagint): The “official” Greek translation of the TaNaKh, dating from the third century BC through the fourth century AD. The original translation was of the Torah (the five books of Moshe), which the Letter of Aristeas records was allegedly made by seventy Jewish scholars in Alexandria (Egypt) from which it gained its name (Septuaginta). It is commonly referred to by the abbreviation, LXX (70).

Malki-Tzedek: Melchizedek.

Mashiach (Hebrew): Messiah, the Anointed One (Matthew 26:63; Mark 1:1; John 20:31).

Matzah (singular) or Matzot (plural): Unleavened bread, which is made without yeast, eaten especially during the feast of Passover. Also see hametz (also see Exodus 13:6; Leviticus 2:5; Ezeki’el 45:21; Matthew 26:17; Mark 14:22; Luke 22:19; John 13:26).

Masoretic Text: The official text of the TaNaKh edited by the Massoretes, or Jewish grammarians, during the sixth to tenth centuries AD. This text is “pointed” with various vowel signs and accents which were lacking in the previous texts.

Megillah (singular) or Megillot (plural): The five books in the Writing used for special readings during the holidays: Song of Songs, Ruth, Lamentations, Ecclesiastes and Esther.

Menorah (singular) or Menorot (plural): The seven branched lampstand(s) designed and commanded by God for service in the Tabernacle/Temple (Exodus 25:32; First Kings 7:49; Zechariah 4:2).

Messiah (Greek): Christ, the Anointed One, often used in speaking of a Redeemer sent from God to free His people from exile and oppression (also see Matthew 1:16; Mark 8:29; Luke 2:11 and John 1:41).

Mezuzah is singular for doorpost, Mezuzot is plural. A mezuzah is a piece of parchment called a klaf contained in a decorative case and inscribed with specific Hebrew verses from the Torah (Deuteronomy 6:4-9 and 11:13-21).

Midrash: allegorical interpretation or application of a text. The listener is expected to understand that the writer of the midrash is not expounding the plain meaning of the text, but introducing his own ideas.

Mikveh: a bath or pool with a flow of fresh water; used in Orthodox Judaism to this day for ritual purification or ceremonial cleansing, performed at various times in a person’s life (see Matthew 3:13 and Titus 3:5).

Mitzvah (singular) or Mitzvot (plural): A commandment from God. Another, more modern, meaning is “a good deed,” more broadly, a general principle for living (Deuteronomy 11:22; Second Kings 17:37; Proverbs 6:20; Matthew 26:10; Mark 14:6).

Moshe: Moses.

Olam haba, the: “The age to come,” or “the world to come.” It describes a time after the world is perfected under the rulership of Messiah. This term also refers to the afterlife, where the soul passes after death. It can be contrasted with olam ha-zeh, “this world” (Matthew 12:32; Mark 10:30; Luke 18:30 and 20:35; Ephesians 1:21; Hebrews 6:5; Revelation 20-21).

Omer: Meaning “sheaf,” the bundle of barley used in the Firstfruits offering. After the Temple period it came to be identified with Sefirat ha’Omer, or the counting of the omer, the counting of the days from Firstfruits to Shavu’ot.

Pesach: Passover. The Jewish festival commemorating deliverance from Egyptian bondage. In Biblical times Jews used to journey to the Temple, sacrifice lambs there, and eat a special meal commemorating the departure of the Jews from slavery in Egypt. It was one of the three “pilgrimage festivals” that all able-bodied Jews were expected to celebrate before YHVH in Yerushalayim. Today, Passover is celebrated at home with a special meal called a seder. Yeshua celebrated Passover with His apostles (Matthew 26:18; Mark 14:12; Luke 22:7; John 13:1).

Pharisees: One of the sects of Judaism in the first century. The Pharisees had their own views of how exactly to keep Torah. They were especially concerned with ritual impurity and (unlike the Sadducees) they believed in the resurrection of the dead. While the Sadducees were more involved with the Temple, the Pharisees were concerned more with home and synagogue life.

Phylacteries: A set of small black leather boxes containing scrolls of parchment inscribed with verses from the Torah (Exodus 13:1-10; Deuteronomy 6:4-9 and 11:13-21). A set includes two – one for the head and one for the arm. Each consists of three main components: the scrolls, the box and the strap. They are worn by observant Jews during weekday morning prayers.

Propitiation: The averting of God’s wrath by means of the substitutionary and efficacious (producing the desired effect) sacrifice (death) of Yeshua Messiah (the atonement). It is the work of Messiah that satisfies every claim of God’s holiness and justice so that Ha’Shem is free to act on behalf of sinners.

Proselytes at the Gate: There were three levels of Gentile relationship to Judaism. After God-fearers and proselytes of the Gate were the second level. The Gate was the middle wall of separation (Ephesians 2:14) in the Temple compound that Gentiles were not allowed to go beyond under penalty of death (see the commentary on Acts Bb – An Ethiopian Asks about Isaiah 53). These were Gentiles who adopted many Jewish practices like celebrating Shabbat and the feast of Isra’el, but did not become a full proselyte. Most of these were men because it didn’t require circumcision.

Proselytes of the Covenant: In the third level of Gentile relationship to Judaism (see above), there were proselytes of the Covenant. They entered into the Covenant of Sinai as a full Jew, so to speak. Most of these were women because this level required circumcision.

Purim: Meaning “lots,” the holiday based on the story of Esther.

Qumran: The documents which were discovered at Khirbet Qumran on the Dead Sea and frequently known as the Dead Sea Scrolls. These texts include partial copies and fragments of most of the biblical books (the only whole copy is Isaiah), apocryphal writings such as Enoch, and texts produced by the community itself (the manual of Discipline and the Thanksgiving Hymns). The texts are referred to according to the number of the cave in which they were discovered (for example, 1Qs [Community Rule], 11Q Temp [Temple Scroll]).

Rasheet: One of several names for the Festival of First Fruits.

Redeemed: Setting free from slavery, buying back something lost, for a price.

Righteous of the TaNaKh, the: Old Testament believers.

Rosh ha-Shanah: Hebrew for “Head of the Year.” Known as the Jewish New Year, or the Feast of Trumpets.

Ruach: The Hebrew word for “spirit,” “breath,” or “wind.” Yeshua explains wind and Spirit to Nicodemus in John 3:5-8. Scripture frequently refers to the Ruach ha-Kodesh, the Holy Spirit (Exodus 35:31; Numbers 11:25; Malachi 2:15; Acts 2:2 and 10:44; Romans 8:4-17).

Ruach ha-Kodesh: The Hebrew name for the Spirit of God, or the Holy Spirit (Isaiah 63:11; Psalm 51:13; Matthew 1:20; Mark 1:8; Luke 1:16; John 14:26).

Sadducees: One of the sects of Judaism in the first century. From the Sadducees came the leading priests who managed the affairs of the Temple. In contrast to the Pharisees, they did not believe in the resurrection of the dead (Matthew 16:12; Mark 12:18; Luke 20:27).

Sanhedrin: Literally, the gathering of the seated, like being a judge seated on a bench – a legal term for an officiating judge. This was the Supreme Court of ancient Isra’el. It exercised legislative and judicial authority (Matthew 26:59; Mark 15:1; Luke 22:66; John 11:47).

Sanctification: To be set apart, specifically, to the holy use and purposes of God. It is a process that takes a whole lifetime. It is the work of God in which you cooperate (Romans 12:1-2; First Corinthians 10:13; Hebrews 12:3-4; First Peter 5:8-9); and is a process Ephesians 4:11-16), trusting in God, apart from whom we can do nothing (John 15:5; Ephesians 3:16; Colossians 1:11; Hebrews 2:18 and 4:14). He who began a good work in you will carry it on to completion until the day of Christ Jesus (Phil 1:6).

Shabbat: The Sabbath Day, the seventh day of the week, when work ceases. On this day God’s people are beckoned to rest and renew our relationship with our Creator, who also rested on the seventh day. Shabbat begins on Friday evening at sundown and ends Saturday evening after three stars appear (Exodus 20:10; Nehemiah 9:14; Matthew 12:10; Mark 1:21; Luke 23:56; John 9:14).

Shaddai: A common name for God in the TaNaKh, usually translated as Almighty. The name is often used in a combination such as El Shaddai, or God Almighty (Genesis 17:1; Ezeki’el 1:24; Job 11:7).

Shalom: The Hebrew word for peace, wholeness, wellness; a greeting used when meeting or departing (Genesis 26:31; First Samuel 16:4; Second Chronicles 18:16; Matthew 10:13; Mark 9:50; Luke 1:28; John 14:27).

Sh’khinah: The visual manifestation of the glory of God.

Shavu’ot: the festival of Weeks (Hebrew) or Pentecost (Greek), since it comes seven weeks after Pesach; also called Pentecost, from the Greek word for fifty because one counts fifty days after Passover. It is one of the three “pilgrimage festivals” that all able-bodied Jews were expected to celebrate before YHVH in Yerushalayim. It originally celebrated the harvest, but later commemorated the day God gave the Torah to Isra’el. After Yeshua’s resurrection, the disciples waited for God’s gift of the Ruach ha-Kodesh, which also came on Shavu’ot (Exodus 34:22; Second Chronicles 8:13; Acts 2:1 and 20:16; First Corinthians 16:8).

Sh’ol: The Hebrew equivalent of the Greek “Hades,” the place where the dead exist.

Shofar: A ram’s horn, used in the Bible for summoning armies, calling to repentance, and in other situations. Blasts of various lengths and numbers signified different instructions Metal trumpets were also used for similar purposes, but exclusively by the cohanim. Today, the shofar is used on Rosh ha-Shanah of Yom Kippur, the Jewish High Holy Days. The shofar also ushers in the Year of Jubilee (Leviticus 25:9-10; Zechariah 9:14; Matthew 24:31; First Corinthians 15:52; First Thessalonians 4:16-17).

Sinai: the mountain in the desert between Egypt and the land of Isra’el.

Shuwb: turn, turning, and the big idea of Jeremiah.

Son of Man, the: A name that Yeshua commonly used to refer to Himself. It comes from Dani’el 7:13-14, in which the Son of Man is given all authority. This name sometimes emphasizes Yeshua’s humanity and sometimes His deity (Matthew 9:6; Mark 9:31; Luke 21:36; John 6:27).

Sukkot: the festival of Booths or Tabernacles, celebrating the forty years when the people of Isra’el lived in booths, tens, shacks, in the desert between Egypt and the land of Isra’el. The Hebrew word sukkah means booth and sukkot is the plural and means booths. Sukkot is one of the three “pilgrimage festivals” that all able-bodied Jews were expected to celebrate before YHVH in Yerushalayim (Leviticus 23:34; Zechariah 14:16; Second Chronicles 8:13; Matthew 17:4; Mark 9:5; Luke 9:33).

Synagogue: A place of assembly for Jews for hearing the Torah, praying and worshipping God. There were many synagogues throughout Isra’el and the Greco-Roman world (Matthew 4:23; Mark 5:22; Luke 4:16; John 9:22).

Tabernacle: A temporary dwelling, such as the booths constructed during Sukkot. It is also used in the TaNaKh of the tent in which God dwelt among the Jewish people, both in the wilderness and in the land of Isra’el. When the word is used as a verb, it refers to Yeshua coming to dwell among His people (John 1:14), reminding us of the wilderness Tabernacle and also of the Feast of Tabernacles (Exodus 25:9; First Chronicles 6:17; John 1:14 and 7:2).

Tallit: A fringed garment worn as a prayer shawl. The tallit has special twisted threads, known as tzitzit attached to its four corners. The twisted threads served as a reminder of ADONAI’s mitzvot and Isra’el’s obligation to obey them.

Talmid (singular) or Talmudin (plural): Student or students.

Talmud: The codified body of Jewish Oral Law; includes literary creations, legends, scriptural interpretations, comprised of the Mishnah and the Gemara.

TaNaKh: The Hebrew word TaNaKh is an acronym, based on the letters T for “Torah” (the five books of Moshe), N for “Nevi’im” (Prophets), and K for “Ketuv’im” (Sacred Writings). It is a collection of the teachings of God to human beings in document form. This term is used instead of the phrase, “the Old Testament,” which sounds “old” and outdated.

Torah: Literally, this Hebrew word means teaching or instruction (Exodus 13:9; Isaiah 2:3; Psalm 1:2; Matthew 5:17; Mark 1:22; Luke 24:44; John 7:19; Romans 7:1ff; First Corinthians 9:20-21; Galatians 3:21). It can be used for the five books of Moshe, or more generally to God’s commandments, or the whole TaNaKh (John 10:34). Uncapitalized, torah can be understood generally as a law or principle (Romans 7:21-8:2).

Torah-Teacher: A Torah scholar engaged in interpreting and transmitting the Torah. They wrote Torah scrolls, bills of divorce, and other legal documents. The Hebrew term is sofer.

Tree of Life: The tree at the center of the garden of Eden (Genesis 2:9, 3:24), the source of eternal life. Scripture points to a future in the B’rit Chadashah, with access to the Tree of Life. In the meantime, the Torah is like the Tree of Life to those who embrace her, and blessed will be all who hold firmly to her (Proverbs 3:18 also see Revelation 2:7, 22:2 and 14).

Tzitzit: Twisted threads that were put on the four corners of the tallit in accordance with Numbers 15:37-41.

Tziyon: Zion, Mount Zion, was originally the City of David, south of the modern Old City of Yerushalayim. Later the name Tziyon came to refer metaphorically to the Temple Mount, Jerusalem, or the people of Isra’el. The hill now called Mount Tziyon was given its name in the fourth century AD (Isaiah 1:27; Psalm 65:2; Matthew 21:5; John 12:15).

Yeshua: The Hebrew name for our Messiah, known in English as Jesus, and is a masculine form, and a word play on yeshu’ah (salvation) (Matthew 1:21; Mark 6:14; Luke 2:21; John 19:19).

Yerushalayim: Jerusalem.

Y’hudah: Judah.

YHVH: The Tetragrammaton, meaning the Name, the four-letter name of God. Therefore, God does not have many names, He has only one name – YHVH (Yud Hay Vav Hay). All the other names in the Bible describe His characteristics and His attributes.

Yisra’el: Isra’el.

Yochanan: John.

Yom ha-Bikkurim: One of several names for The Feast of Firstfruits.

Yom Kippur: The Day of Atonement, the close of the High Holy Days, and considered the holiest day of the year in traditional Judaism.

Deuteronomy from a Jewish Perspective

To Dr. Clifford Anderson, former Dean of Bethel Seminary, San Diego,
with much appreciation for your kindness and understanding.

Title

The fifth book of Moshe has traditionally been entitled Deuteronomy; interpreted literally, the title would mean second law. The use of this title originated because the Greek (LXX) translation of Deuteronomy 17:18. The translators apparently misunderstood the Hebrew (a copy, or a repetition of this law) and took it to mean second law, implying that a body of legislation different from that contained in the previous four books of Moses (which would have been, by implication, the first law). In a sense, the title (interpreted literally) is misleading, who needs the second law when you have the first law? But ignoring this book would deprive us of the great message of this book. It does however, repeat much of the legislation contained in the preceding four books, though the content and form of that repetition is unique to Deuteronomy. Thus, the Hebrew Bible, gives its more appropriate title, elleh haddevarim, meaning these are the words. This title, in accordance with the ancient custom, consists of the first words of the first line of the text of the book.¹

Throughout the book, Moshe reminds the Israelites to return to the Word of ADONAI where they will find their origin, their purpose, and the proper way to worship their Creator. The LORD knows we need this book even today. Deuteronomy’s message is not merely confined to that specific generation who entered the Land. It speaks to every generation, Jews and Gentiles alike, who seek to find Ha’Shem’s character, His unwavering patience, and His great love. And by seeking out these words, these varim, we also learn more about human nature because the Israelites represent a prototype of who we all are. Therefore, may this book draw us closer to our God, and His Son, Yeshua.

Author

The Mosaic authorship of Deuteronomy is evidenced by several factors. First, Deuteronomy 31:9 explicitly states: Moses wrote down this Torah and gave it to the kohanim, the sons of Levi who carry the Ark of the Covenant of ADONAI, and to all the elders of Isra’el. Second, the Jews of Yeshua’s day believed that Moshe wrote Deuteronomy (Matthew 22:24; Mark 10:3-4, 12:19). Third, Messiah referred to Deuteronomy 24:1-4 when He said: Why then did Moshe command to “give her a certificate of divorce and put her away?” In addition, the unity and authenticity of Deuteronomy point to Moshe being the author because its structure conforms to that of the suzerain-vassal treaties of the fifteenth centuries BC. Chapter 34, however, was obviously written by someone other than Moshe since it records the account of Moses’ death. The sages teach that this chapter was written by Joshua.²

Date

The book begins with the Jews across the Jordan in the land of Mo’ab (1:5), right at the entrance point to the Promised Land. In 2:7 and 14 tell us that their journey from Egypt to Mo’ab took place some forty years before. So, dating the actual time of the Exodus would give us a reference point for the book of Deuteronomy. According to First Kings 6:1 the Exodus occurred 480 years before the construction of Solomon’s Temple, which is believed to have been built, according to the dates of Ezra, Nehemiah and Esther, to have been in 967 BC. If we go back 480 years from that date, it brings us to 1447 BC for the date of the Exodus, and 1407 BC for the date of Deuteronomy and the entrance into the Land. The contents of the book lasted for forty days, from Moshe’s first address in 5:1 (to see link click Bj – The First Address: The General Stipulations of the Covenant), to his death in 34:1-12 (see Gj – The Death of Moses). Thirty days later, the Israelites would cross the Jordan into the Promised Land (Joshua 4:19).³

Purpose

In Deuteronomy, Moses was addressing a new generation of Israelites. Because of their lack of faith to enter the Promised Land immediately after the Exodus, all the men of war, twenty-years of age and older, had died in the previous forty years of wilderness wanderings (1:35-36, 2:14). The only exceptions were Joshua and Caleb who gave a good report when God had told the Jews that He would go before the people and allow them to conquer the giants in the Land (Numbers 13). After Moses died, new leadership took over. This new generation of Jews needed to know and understand who they were in the eyes of ADONAI. What was their role as a newly formed priestly nation? Moses’ words, however, were not only for them, but to explain to Jews and Gentiles of every generation the reason for their existence.

Along with the other four books of the Torah, Deuteronomy still plays that role for any Jew or Gentile who is seeking to find his or her roots. Beginning with Genesis, the Torah enables a Jew to trace his or her roots all the way back to the Abrahamic Covenant. In Exodus, we discover the birth of the nation of Isra’el and how they would become a kingdom of priests and go to the other nations around them and tell them about the God of Abraham, Isaac and Jacob. Leviticus emphasized the means why the nation, or anyone else, would have access to the LORD, through the blood of a sacrifice, which points to the ultimate sacrifice of Yeshua Himself. Numbers emphasizes salvation by grace, showing Isra’el’s inability, and by application, our inability, to have a right standing before YHVH on our own merit, and consequently, showing how God, so graciously, provided a way of salvation by faith. And finally, Deuteronomy, summarizes and expands on the previous books, giving us the equivalent of the Sermon on the Mount in the TaNaKh (see the commentary on The Life of Christ Da – The Sermon on the Mount). This scroll is given to us by a passionate man, Moshe, who, having knowledge of the downfall of the nation, and her eventual dispersion, still prayed for her, and encouraged his flock, and all believers, to obey the Word of ADONAI. It reminds us of Paul and his passionate plea even though he knew of their eventual dispersion (Romans 9-11).

The Use of the Tree of Life Version

Because I am writing this commentary on the book of Galatians from a Jewish perspective, I will be using the Tree of Life Version unless otherwise indicated.

The use of ADONAI

Long before Yeshua’s day, the word ADONAI had, out of respect, been substituted in speaking and in reading aloud for God’s personal name, the four Hebrew letters yud-heh-vav-heh, variously written in English as YHVH. The Talmud (Pesachim 50a) made it a requirement not to pronounce the Tetragrammaton, meaning the four-letter name of the LORD, and this remains the rule in most modern Jewish settings. In deference to this tradition, which is unnecessary but harmless, I will be using ADONAI where YHVH is meant.1 In ancient times when the scribes were translating the Hebrew Scriptures, they revered the name of YHVH so much that they would use a quill to make one stroke of the name and then throw it away. Then they would make another stroke and throw that quill away until the name was completed. His name became so sacred to them that they started to substitute the phrase the Name, instead of writing or pronouncing His Name. Over centuries of doing this, the actual letters and pronunciation of His Name were lost. The closest we can come is YHVH, with no syllables. The pronunciation has been totally lost. Therefore, the name Yahweh is only a guess of what the original name sounded like. Both ADONAI and Ha’Shem are substitute names for YHVH. ADONAI is more of an affectionate name like daddy, while Ha’Shem is a more formal name like sir.

The use of TaNaKh

The Hebrew word TaNaKh is an acronym, based on the letters T (for “Torah”), N (for “Nevi’im,” the Prophets), and K (for “Ketuvim,” the Sacred Writings). It is the collection of the teachings of God to human beings in document form. The term “Old Covenant” implies that it is no longer valid, or at the very least outdated. Something old, to be either ignored or discarded. But Yeshua Himself said: Don’t think I have come to abolish the Torah and the Prophets, I have not come to abolish but to complete (Matthew 5:17 CJB). I will be using the Hebrew acronym TaNaKh instead of the phrase the Old Testament, throughout this devotional commentary.

The Use of the phrase, “the righteous of the TaNaKh,”
rather than using Old Testament saints

Messianic synagogues, and the Jewish messianic community in general, never use the phrase Old Testament saints. From a Jewish perspective, they prefer to use the phrase, “righteous of the TaNaKh.” Therefore, I will be using “the righteous of the TaNaKh,” rather than Old Testament saints throughout this devotional commentary.

Theological Values

As the book of Romans does for the B’rit Chadashah, Deuteronomy provides an important theological foundation for the TaNaKh. It graphically delineates the character of ADONAI and various fundamental aspects of His relationship with His chosen people: For you are a holy people to ADONAI your God – from all the peoples on the face of the earth, ADONAI has chosen you to be His treasured people (Deuteronomy 14:2). The book provides the theological foundation on which later biblical writers base their teaching. Later Israelite historians evaluate the direction of the chosen people from the perspective of Deuteronomy. The prophets call the people of YHVH to repentance and threaten terrible judgment in terms of the blessings and curses described in Chapters 27 and 28.

YHVH: ADONAI is the only God for Isra’el (4:35, 32:39) and is the LORD of the covenant (6:4). He reveals Himself to His covenantal nation by means of His acts, theophany (the manifestation of the LORD that is tangible to the human senses, especially a visible appearance of Messiah as the Angel of ADONAI in the TaNaKh), and in direct revelation (His words). He has been, is, and will always be Isra’el’s Redeemer (1:30-31, 6:21-23, 26:6-9); their tender Warrior (2:21-22 and 30-31, 7:1-2 and 20-24), and their righteous Judge (7:13-16, 11:14-15, 30:3-9). He is gracious (5:10, 7:9 and 12), loving (1:31, 7:7-8 and 13), righteous or just (4:8, 10:17-18), merciful (4:31, 13:17), powerful (4:34 and 37, 6:21-22), holy (5:11), glorious (5:24-26), faithful or loyal (7:9 and 12), and upright (32:4). But He is also an angry God (1:37, 3:26, 9:18-20), one zealous for His own honor (4:24, 13:2-10, 29:20).

Covenant: The covenant serves as the bond between YHVH and His people, the apple of His eye (Deuteronomy 32:10; Psalm 17:8; Proverbs 7:2; Zechariah 2:8). The source of the covenant rests in ADONAI alone and represents His steadfast faithfulness (see the commentary on Ruth Af – The Concept of Chesed) for His servant-nation. He has committed Himself to her in this unique relationship the wife of ADONAI (Deuteronomy 5:1-3, 6:10-15, 7:6-11; Jeremiah 31:31-34; Isaiah 54:1-8; Hosea 2:14-23). The covenant is grounded in the past, gives meaning to the present, and promises hope for the future. Therefore, it is important to understand that the covenant at Sinai was not merely a historical event, but inaugurated a continuing relationship between YHVH and Isra’el.

Isra’el’s Task: Isra’el’s God-given task is to model His character before all the other nations of the earth (Deuteronomy 26:16-19; Exodus 19:4-6). Although they live among the nations (Hebrew: goyim), they are to be a people (Hebrew: ‘am) set apart for the purposes of YHVH (27:9). As His people, they are the ones who ADONAI redeemed, to whom He gave the Promised Land as an inheritance, and through whom He intended to affect the entire world (9:26 and 29, 21:8, 26:15, 32:9, 36 and 43).

The Land: The Land is a fundamental theme throughout Deuteronomy. YHVH had promised the Land to Isra’el’s ancestors (see the commentary on Genesis Du – Abram Left Haran, He Took His Wife Sari and His Nephew Lot), and pledged to bring them into that Land because of that divine commitment (4:37-38, 9:4-6). It is a Land of abundant blessings (6:3, 8:7-10, 11:9, 26:9 and 15, 27:3, 31:20). A key part of God’s promise to His people is long tenure in that Land (4:40, 5:16 and 33, 6:2, 11:9, 22:7, 25:15, 32:47), where life will go well for them (4:40, 6:3 and 18, 12:25 and 28, 22:7). However, if Isra’el chooses rebellion, YHVH will evict His people from this Promised Land (4:26, 28:32 and 63-66). This is an everlasting promise and has nothing to do with current politics.⁴

Deuteronomy is relevant to your life today: This book teaches principles that could determine the success of your walk with Yeshua Messiah. It contains the final address that Moshe delivered to the Isrealites at a decisive time in their history; the eve of their emergence into the world as a political power. The merging of the final words of a great leader with the dawning of a new era for the nation of Isra’el creates a sense of anticipation as we read Deuteronomy.

Here a dying leader stands before Isra’el, a nation about to give birth to a long-awaited promise of ADONAI. Moses’ words, if obeyed, would allow the people of God to reach their potential; however, if ignored, Isra’el’s dreams would evaporate like a desert wind. In encouraging the people to do what was right, Moshe addresses the following seven principles:

1. Don’t Forget God: The nation of Isra’el’s attitude toward ADONAI is a major consideration. In various ways, Moshe continually warns the people not to forget YHVH. Today, the fundamental question “What place will the God of Abraham, Isaac, and Jacob have in our country?” is generating much debate, but YHVH has set up a system of blessing and cursing in our world. It is a simple formula, but forgotten by most people. The more you read, understand and obey the Word of ADONAI, the more you will, in the end, blessed; however, the more you ignore the LORD’s Word and embrace the values of this world (First John 2:15-16), you will, in the end, be cursed. Don’t forget Elohim.

2. Care for the Disadvantaged: Deuteronomy deals effectively with the importance of caring for the disadvantaged of the Israelite community. The test of any legal system’s respect of the rights of individuals is best reflected in its treatment of society’s weakest members. Today, the social needs of the community must be effectively addressed by the believing community. Whether through times of plenty or times of want, our responsibility remains the same. How will we respond?

3. No Generation Stands Alone: The messages of Moshe are timeless. They are just as relevant today, as they were then. This great leader stands between past and present generations. The Israelites of the preceding years had suffered the consequences of wrong decisions. What would happen to the next generation? Moses impressed on the current generation their responsibility to their children. Deuteronomy interprets the past for the sake of the future. Isra’el’s present position in their journey was a result of their past decisions. Their decisions now regarding entry into the Promised Land and what they teach their children will affect the next generation. Today, we also face issues that will have a direct bearing on our children’s future.

4. Obedience is Essential to Success in the Life of Believers: Each of Moshe’s messages revolves around the same command: Obey. Everything – possession of the Land, victory over enemies, prosperity, and enjoyment of life – depended upon Isra’el’s obedience to ADONAI. Moses continually asked his people for a positive response to God’s leading. He encouraged them to hear (50 times), do, keep, and observe (177 times) out of a heart of love (21 times). This is relevant today, since our success as believers depends on our obedience to YHVH. If we walk in the light as He Himself is in the light, we have fellowship with one another and the blood of His Son Yeshua purifies us from all sin (First John 1:7).

5. Personal Responsibility for Obedience to God Must be Accepted: Moses motivates his people to obey the LORD by appealing to their common sense and desire to maintain their own well-being. His appeal was threefold. First, as a nation they never had it so good (4:7-8); therefore, secondly, they were responsible for the well-being of the nation; and, third, an unfaithful response would bring godly discipline. Deuteronomy is the first book to introduce this subject. In Leviticus, Moses was saying, “Don’t do wrong, because Ha’Shem says not to.” However, in Deuteronomy, he is saying, “Don’t do wrong, because Ha’Shem will discipline you if you do.” A transition is made from the collective to individual discipline (24:16). Today, we are faced with responsibility for our sins both collectively and individually. It is popular to deny this and to insist that we are helpless victims of our circumstances. But Deuteronomy tells us that personal change cannot be effective unless personal responsibility is accepted.

6. ADONAI Acts Among His People: By word and event, the LORD continually communicates to His people. Isra’el’s history becomes the focus of His persistent activity. Moshe combines past events which reveal God’s hand working with new exhortation to reveal what He wanted in the present. Our understanding of YHVH in the TaNaKh is one in which He is always personal, always known by what He does. There is nothing vague about Him. Scripture clearly defines His character and His desire. He even has a name, YHVH, Ha’Shem (the name), or ADONAI. Therefore, the LORD does not have many names, He has only one name – YHVH (Yud Hay Vav Hay). All the other names in the Bible describe His characteristics and His attributes. And He is very clear about His active relationship with His people; it calls for a most determined effort on our part to obey and trust in Him alone. We must embrace this same timeless truth today.

7. The Covenant Between God and His People Must be Renewed: The renewal of the covenant between ADONAI and His people is an integral part of Deuteronomy (see Fm – Renewal of the Covenant), for it sets out the terms of the relationship between YHVH and Isra’el. This covenant was the constitution of the theocracy. The LORD was King and had claimed His people for Himself out of Egypt; the people, who owed everything to God, were required to submit to Him in a covenant that was based on love. The approaching death of Moses provided the initial basis for the renewal of the covenant. Today, when a crisis of transition comes upon us, we also need to be reminded of God’s faithfulness and of our responsibility to obey Him.⁵

Genesis is the book of beginnings; Exodus shows the giving of the Torah and exit from Egypt; Leviticus is an addendum to Exodus, giving the sacrifices and allowing the Israelites to draw near to God; Numbers records the death of the old rebellious generation, and the hope of a new generation; Deuteronomy Moses restating the warnings and blessings of the Torah to the children of the Exodus generation, and the transfer of leadership from Moshe to Joshua, preparing them to enter the Promised Land.

Deuteronomy, Where Life and the Bible Meet

1. Look at the outline (Ab), and read the Introduction (Ac) before starting on the commentary itself.

2. The DIG and REFLECT questions are in bolded royal gray, and will help to give you a deeper understanding of the book and make it more personal to you. Go slowly and give yourself time to answer these questions. They really strike at the heart of the commentary. What are the DIG questions for? To dig into the Scripture “story” to find out what’s going on, to figure out the main idea, the plot, the argument, the spiritual principle, and so on. What are the REFLECT questions for? To apply the “story” in the scripture to your own life; to take personal inventory and to decide what you are going to do about it! Most, but not all, of the DIG and REFLECT questions are taken from the Serendipity Bible.

3. I would strongly suggest that you look up the references that are given in each section. Many times this will greatly enhance the background, and hence, your understanding of the scriptures that you are reading on a particular day. Take your time, read only as much as you can digest.

There are times when I refer you to either another file in Isaiah, or a file in another book of the Bible, to give you more detail on a particular person, topic, concept or theology. An example might be something like the Great White Throne Judgment (see my commentary on Revelation Fo – The Great White Throne Judgment). If you feel you already know enough about the Great White Throne Judgment, you can skip the reference and continue reading. But if it interests you, or if you don’t know what the rapture is, you can go to that file and read it first before continuing. It’s your choice. 

4. All scripture is in bold print. The NIV 2011 is used unless indicated otherwise. However, sometimes the purpose of the bold print is merely for emphasizing a certain point. When bolded maroon is used, it is for special emphasis. The words of Yeshua are bolded in red.

5. When bolded teal is used, it is quoted from one of the two Jewish commentaries listed in the bibliography. This will give you the moderate Orthodox Jewish interpretation. It is useful for word studies, but its Christology is obviously entirely wrong. Where rabbinical interpretation is cited, I will add, “The rabbis teach. . .” in front of the passage. Although it is not a Christian interpretation, I think it is interesting to see how the rabbis interpret these passages.

6. Read the Scriptures for a particular day from your Bible, then skim the DIG and REFLECT questions, read the commentary and reflect on it; answer the DIG and REFLECT questions, then read your Bible again. Hopefully, it will have greater meaning and understanding for you the second time you read it. Then live it out.

7. If you come to a Jewish word or phrase that you don’t understand see the Glossary (see Ad – Glossary).

8. To download a pdf file, click on the red rectangle on the top of any page.

9. You can download anything you want from this devotional commentary for bible study © 2020 but all rights are reserved by Jay D. Mack, M.Div and nothing can be sold.

The Stipulations of the Covenant
5:1 to 26:19

The Israelites were encamped on the edge of the Promised Land for about three months. It had probably been over seven months since they began their final approach to the Land. The events that occurred during that seven month time may have proceeded as follows: the peaceful passing through Edom, Mo’av, and Ammon; the conquest of Sihon and Og; the beginning of settling into the inheritance by the tribes of Reuben, Gad, and half-tribe of Manassah, while the rest of the tribes set up camp across the Jordan River from Jericho; Moshe’s completion of the stipulations of the covenant, which constitute the heart of the book.

Parashah

Parashah: The term parashah (Hebrew: meaning portion) is a set of verses that is written in the Torah Scroll without any break within the text. In most cases, a new parashah (phonetically pronounced paw-raw-shaw) begins where a new topic or a new thought is clearly indicated in the biblical text. In many places, however, the parashah divisions are used even in places where it is clear that no new topic begins, in order to highlight a special verse by creating a textual pause before it or after it.

Each Shabbat, a passage from one of the five books of Moshe is read. This passage is referred to as a parashah. The first parashah, for example, is Parashat Bereshit, which covers from the beginning of Genesis to the story of Noah. There are 54 parashahs, one for each week of a leap year, so that in the course of a year Genesis to Deuteronomy is read. During non-leap years, there are 50 weeks, so some of the shorter portions are doubled up. The last portion of the Torah is read right before a holiday called Simchat Torah (Rejoicing in the Torah), which occurs in October, a few weeks after Rosh Hashanah (the Jewish New Year). On Simchat Torah, the last parashah is read, and then immediately Parashat Bereshit in Genesis is read, showing that the Torah is a circle that never ends.

In the synagogue service, the weekly parashah is followed by a passage from the prophets that is referred to as a haftarah (which doesn’t mean “half-Torah”). It is, the Hebrew name for the reading from the prophets after the reading from the Torah. Haftarah is an Aramaic word meaning “after,” dessert if you wish. Usually, the haftarah portion is no longer than one chapter, and has some relationship to the Torah portion of the week. Some of the scriptures have an (A) after them; and others have an (S).

The (A) represents those scriptures read by the Ashkenazim, who originate from Jews who settled along the Rhine River, in Western Germany and Northern France, speak Yiddish, and are prominent today in Central and Eastern Europe. Most American Jews today are Ashkenazim, who descended from Jews who emigrated from Germany and Eastern Europe from the mid 1800s to the early 1900s.

The (S) represents those scriptures read by the Sephardic Jews, who originate from Spain, Portugal, North Africa and the Middle East and their descendants. The adjective Sephardic and corresponding nouns Sephardi (singular) and Sephardim (plural) are derived from the Hebrew word “Sepharad,” which refers to Spain. The beliefs of Sephardic Judaism are basically in accord with those of Orthodox Judaism, though Sephardic interpretations of halakhah (Jewish Law) are somewhat different than the Ashkenazic ones.

In messianic synagogues, after the haftarah is read, there are suggested readings from the B’rit Chadashah for that particular parashah. The Torah and haftarah portions have been set for centuries; the B’rit Chadashah portions, however, vary greatly. Therefore, many times, I will list several verses that can be read.

Double Torah Portions

The Torah is split up into 54 portions. The entire Torah is completed once per year, which works out to approximately one per week.

More precisely, though, there are 54 weekly portions in the Torah, but only 50 or 51 Shabbats in a year. In addition, there are at least two, and sometimes as many as 4 or 5, times when Shabbat falls on a holiday, and the normal weekly portion is not read that week. How are the calendars and the Torah reconciled?

The normal Jewish year (i.e. not a leap year) is generally 354 days long. 354 divided by 7 is 50 weeks, with a remainder of 4. In other words, there are 50 or 51 Shabbats during a normal Jewish year.

There are also certain times when the normal weekly portion is not read on Shabbat. Such instances are during Passover and Sukkot, when at least one day of the holiday happens on Shabbat, and other holidays which sometimes fall on Shabbat. Thus, there are at least two times during the year where the normal weekly portion is not read on Shabbat.

So now we’re down to approximately 48 Shabbats each year when the weekly portion is read. (Actually, we only read 52 of the 54 portions on Shabbat: The first portion of the Torah, Breishis, is always read on the Shabbat immediately following Simchat Torah. The last portion is always read on Simchat Torah, even though that holiday can never fall on Shabbat.)

The way these problems get reconciled is that certain portions can be combined:

• Vayakhel (Exodus 35:1–38:20) and Pekudei (Exodus 38:21–40:38)

• Tazria (Leviticus 12:1–13:59) and Metzora (Leviticus 14:1–15:33)

• Acharei (Leviticus 16:1–18:30) and Kedoshim (Leviticus 19:1–20:27)

• Behar (Leviticus 25:1–26:2) and Bechukotai (Leviticus 26:3–27:34)

• Chukat (Numbers 19:1–22:1) and Balak (Numbers 22:2–25:9)

• Matot (Numbers 30:2–32:42) and Masei (Numbers 33:1–36:13)

• Nitzavim (Deuteronomy 29:9–30:20) and Vayelech (Deuteronomy 31:1–31:30).

Some of these seven pairs of portions are combined each year to reconcile the number of Shabbat readings with the need to complete the annual Torah cycle.

During a Jewish leap year, an extra 30-day month is added to the year in the winter. This allows for at least four more weeks in the year, meaning that there is still a need to combine portions, but not as many as in a regular year.7