Reuben and Gad Request Land
32: 1-15

Reuben and Gad request land DIG: What were the tribes of Reuben and Gad asking for? What was the basis of their decision? What were the dangers? What was Moses afraid of? What does “the fringe of the Promised Land mean?” Why did the two-and-a-half tribes decide to settle outside of the Promised Land? What do you think about their reasons?

REFLECT: Today, what natural and spiritual barriers to unity exist between isolated believers? What dangers are there for lone-wolf believers? What would you do to break this isolation and bring people together? In what ways are the congregations of God isolated from one another? What dangers are there in such prolonged isolation?

Moses feared a repetition of the sin of the Exodus Generation, and punishment of Kadesh-barnea.

This chapter begins, as several chapters do, with people making a request of Moses. They came to him not because he was king, but because he was the appointed divine mediator between YHVH and His people. As in the case of the daughters of Zelophehad (to see link click Eu – The Daughters of Zelophehad), and as in the instance of the relatives of those women (see Gn – The Daughters of Zelophehad Revisited), so the leaders of the tribes of Reuben and Gad approached Moshe. The abundance of fertile grazing land in the Transjordan prompted the leaders of those two tribes to request Moses and Eleazar that they might settle there, not across (west of) the Jordan River.

This was nothing more than a pragmatic decision that led to remarkable negotiation between God and His servant Moses. Their request was not sinful, although the Transjordan was outside the Promised Land. But it was also a gift of God, won by conquest. When we think of Canaan, we are prone to think of the Cisjordan. Canaan proper is described in Chapter 34 (see Gi – The Boundaries of the Promised Land). Yet, the full inheritance of the Israelites extended to the regions of the Transjordan as well. But it was, in a sense, the tzit-tzit of the garment (see Cl – Tzit-tzit and Blue Thread). It was not the heart and soul of the Land, and to settle on the fringe was a mixed blessing. It was their choice to live there.

However, because they were somewhat removed from the center of life in the Land, they were the most prone to be influenced by outsiders. And clearly they were the most open for territorial expansion by their pagan neighbors. Territorial living had both its advantages and its disadvantages. Ultimately, their request and the LORD’s decision through Moses expanded the territory of Isra’el. If you take a positive outlook, we can see this chapter as a rash adventure of faith rather than a record of rebellion.⁷³²

The request of the tribes (32:1-5): The Reubenites and Gadites, who had very large herds and flocks, saw that the lands of Jazer and Gilead were suitable for livestock. So they came to Moses and Eleazar the priest and to the leaders of the community, and said: the cities of Ataroth, Dibon, Jazer, Nimrah (in verse 38 he is referred to as Beth-Nimrah), Heshbon, Eleaheh, Sebam (in verse 38 he is referred to as Sibmah), Nebo and Beon (in verse 38 he is referred to as Ba’al-Meon) – the Land that ADONAI subdued before the people of Isra’el – are suitable for grazing livestock, and your servants have livestock. The repetition of the word livestock is for emphasis; their herds must have been exceptionally large. The conquest of the Midianite livestock would have further expanded the holdings of their two tribes as well as the other ten (to see link click Fq – Report of the Battle). But their language suggests that the number of livestock that they had was out of proportion to the other tribes. They needed the room that the Transjordan seemed to provide.⁷³³ Therefore, they requested: If we have found favor in your eyes, let this land be given to your servants as our possession and settle in the Transjordan (see Fy – Reuben and Gad in the Transjordan). Do not make us cross the Jordan River and settle in the Cisjordan, or what would be called the West Bank today. True, those tribes would be separated from the rest of the nation by the Jordan, but they saw this as a minor concern.

The negative response of Moses (32:6-15): Moses may have reacted too quickly, because his first thought was that these tribes were deserting the cause. He probably thought they were ready to settle down. Moshe always had the entire nation at heart as well as the great challenge of conquering and claiming the Promised Land. To him, it was a terrible sin for any of the tribes to retreat from the conflict and fail to do their part in conquering the Land. Just as the ten spies had discouraged the whole nation at Kadesh-barnea and led the people into thirty-eight wasted years, so those two tribes could discourage Isra’el by quitting at the very borders of their inheritance. More than that, their selfish attitude could arouse the anger of Ha’Shem, and He might send judgment as He had done before when the people sinned. Even worse, God might just abandon the nation and let them die in the wilderness.⁷³⁴ Therefore, Moses said to the Gadites and Reubenites. There is a subtle shift in the wording from verse 2, where Reuben proceeds Gad. Here the order is reversed. Perhaps this is a subtle way of suggesting that both tribes had an equal stake in the decision. Only later do we find that some of the clans of Manasseh were also involved (Numbers 32:33; Joshua 13:8ff).⁷³⁵

Moses said: Should your fellow Israelites go to war while you sit here? Why do you discourage the Israelites from crossing over into the Land the LORD has given them? Then Moshe raged: This is what your fathers did when I sent them from Kadesh-barnea to look over the Land. After they went up to the Valley of Eshkol and viewed the land, the ten spies discouraged the Israelites from entering the land ADONAI had given them (see By – The Report of the Spies). Moses believed that the tribes of Gad and Reuben would be guilty of the same sin that the ten spies had been guilty of. Ha’Shem’s anger was aroused that day and He swore this oath, “Because they have not followed me wholeheartedly, not one of those who were twenty years old or more when they came up out of Egypt will see the land I promised on oath to Abraham, Isaac and Jacob – not one except Caleb from the tribe of Judah (Numbers 13:6 and 34:19) and Joshua son of Nun, for they followed ADONAI wholeheartedly.” God’s anger burned against Isra’el and He made them wander in the wilderness forty years, until the whole Exodus generation of those who had done evil in his sight was gone” (see Cb – God’s Response).

The application to the Wilderness Generation: Moses feared a repetition of the sin of the Exodus Generation, and punishment of Kadesh-barnea. And here you are, a brood of sinners, standing in the place of your fathers and making the LORD even more angry with Isra’el. If you turn away from following Him, He will again leave all these people in the wilderness, and you will be the cause of their destruction.

Dear heavenly Father, praise You for Your very gracious love that accepts as family, all who trust You as their Lord and Savior (John 1:12). Important decisions need to be carefully prayed over and considered in light of how it will affect their relationship with You. Though the Reubenites and Gadites saw that the lands of Jazer and Gilead were suitable for their very large herds and flocks, more importantly was how would this decision would affect their worship of God? Though the land is very suitable for their flocks on the east side of the Jordan, that would separate them from most of the rest of the Israelits. What may look good in the short run may be very unwise for future generations to follow.

Worshiping with others is very important. A single light/match can be easily extinguished, but a handful of matches burn longer. So also, a single worshiper may get discouraged, but a family that praises God together, stays together! It is helpful to live close to others who can influence in worshiping You with all our hearts. And let us consider how to stir up one another to love and good deeds. And do not neglect our own meetings, as is the habit of some, but encourage one another – and all the more so as you see the Day approaching (Hebrews 10:24-25). May you guide Your children to make decisions that draw them closer to You and keep their eyes focused on living for You in all they say, do and think. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Reuben and Gad in the Transjordan
32: 1-42

As Isra’el prepared to cross the Jordan River to take the Promised Land, the tribes of Rueben and Gad petition Moses for the Transjordan territory of the Amorites. Apparently, some of the tribe of Manasseh were also interested in those territories. They were pleased enough with the conquered kingdoms of Sihon (to see link click Dk – The Defeat of Sihon of Heshbon) and Og (see Dl – The Defeat of Og of Basham), and preferred to settle there. The rich grazing land of Bashan and Gilead was especially attractive for their flocks and herds. Some negotiations ensued whereby Moses required them to pledge to assist in the conquest of the Land. Having secured their word: Moses gave to them, to the sons of Gad and the sons of Reuben, and to the half-tribe of Joseph’s son Manasseh, the kingdom of Sihon, the king of the Amorites and the kingdom of Og, the king of Bashan, the land with its cities with their territories, and the cities of the surrounding land (32:33).⁷³¹

A Reuben and Gad request land (32:1-15)

B The promise of Reuben and Gad (32:16-24)

C Gad and Reuben accept Moshe’s revisions (32:25-27)

B Reuben and Gad repeat acceptance of Moshe’s revisions (32:28-32)

A Moshe grants the land (32:33-42)

The Ransom
31: 48-54

The ransom DIG: What need does ADONAI have of this spoil? How might giving God a share of the spoils enhance the Israelites fellowship with Him? Why did the elite units want to give extra atonement money? What did they give? How much did they give?

REFLECT: Which do you think brings greater joy to the Lord and the giver: Giving by assessed quotas, or by voluntary donations? Why are both needed to run the congregations of God? How do you share your triumphs with God? What spoils do you give Him?

The twelve elite units of soldiers paid a ransom as a free-will offering for their lives.

For a chapter that begins with such a grim story, there is a perfectly wonderful ending. This is the account of a spontaneous free-will offering to the LORD by the twelve elite units that fought against the Midianites. Beyond the tribute they were required to give of the animals and persons that had been distributed to them in the sharing of the spoils of war, there were innumerable objects the soldiers had taken for their own use as they looted the Midianites (to see link click Fv – The Spoils of War for the Soldiers).⁷²⁸

The officers in charge of the elite units who fought, the generals and commanders of the elite units (see Fq – Report of the Battle), approached Moshe and said to him, “Your servants have counted all the soldiers under our command, and not one of us is missing (31:48-49). This was a miracle. The only explanation for this was the presence of YHVH among His people. When a census revealed that not a single Israelite had been lost, the twelve elite units raised a free-will offering of golden vessels from their spoils to give to the Tabernacle. The soldiers made a special gift to the LORD because He had made a special gift of life to them. This was a mark of gratitude from the Wilderness Generation. A share of the spoils for ADONAI, if you will. They said: We have brought a free-will offering for ADONAI, what every man has obtained in the way of gold jewelry – armlets, bracelets, signet rings, earrings and belts – to make atonement (Hebrew: kafar, meaning a ransom paid for a life) for ourselves before ADONAI (31:50).⁷²⁹ When God told Noah to coat the ark with pitch inside and out, the word for pitch is kafir (Genesis 6:14). The word kafar can also be seen in Exodus to describe the coating of tar and pitch that covered the papyrus basket that Jochebed placed Moses in when she defiled Pharaoh’s decree and hid baby Moses (Exodus 2:3).

We have no reason to believe that the protection of the lives of every soldier in the wars of Isra’el ever happened again. This is certainly not the case in Isra’el’s war with Hamas after the October 7^th massacre. Isra’el’s war with the Midianites must have been a singular event in her history. Therefore, it rightfully points us to Messiah’s middle-east peace plan (see the commentary on Revelation Ex – The Eight Stage Campaign of Armageddon), where there will be no casualties when we return with Him. Our gratitude to the LORD will be even greater than the Israeli soldiers so long ago.

When the commanders spoke of making atonement for themselves before ADONAI, they weren’t suggesting that their gifts of gold could in any way save their souls (Psalm 49:6-9; First Peter 1:18-19). According to Exodus 30:11-16, each time there was a census in Isra’el (see Ec – The Second Census: The New Generation of Hope), the men twenty years and older were each to give a half shekel of silver as an offering to the LORD. This was known as atonement money (see the commentary on Exodus Eu – The Atonement Money for the Tabernacle) and was originally used to make the sockets for the posts that helped to form the Tabernacle frame (Exodus 38:21-28). Realizing that their lives had graciously been spared, the elite units from each tribe wanted to give extra atonement money in thanksgiving to ADONAI. Ransoms saved those sentenced to death. Instead of bringing silver, they brought over 600 pounds of gold, which Moshe and Eleazar received and put into the Tabernacle.⁷³⁰

Moshe and Eleazar the high priest accepted their gold, all the jewelry. All the gold in this gift which the generals of thousands and the commanders of hundreds set apart for ADONAI weighed 600 pounds. For the soldiers had taken spoils, every man for himself, now they gave a free-will offering back. They were thankful that not one of them was killed in battle. Moshe and Eleazar took the gold from the generals of thousands and the commanders of hundreds and brought it into the Tabernacle as a reminder for the people of Isra’el before ADONAI, thus paying the ransom price to support the Tabernacle (31:51-54). This was an enormous gift – and it came from grateful men to an all-protecting God.

Dear heavenly Father, praise You that no one can outdo You in being generous and loving! It is a joy to give back to You a free-will offering of our time, money and thoughts. Though someone may be poor in the eyes of the world, they are really rich, if they have Your abiding presence in their lives as well as the indwelling of the Ruach Ha’Kodesh. Yeshua answered and said to him: If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our dwelling with him (John 14:23). Giving back to You our time by meditating on your awesome attributes and then praising You, is a wonderful way to both please You and refresh our own spirits. Praising You not only rightfully exalts You, our awesome and mighty heavenly Father, it also blesses the one who does the praising. It is so uplifting to think of You as our perfect bridegroom whom we shall spend all eternity with! What a wonderful and comforting thought! It is like when just engaged and thoughts of the future spouse fill one’s mind all day long, so also thoughts of how worthy and wonderful You are fill the minds of Your children. You are worthy of all our praise! We delight to give You our love! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Spoils of War for the People
31: 42-47

The spoils of war for the people DIG: What lessons might God be trying to teach Isra’el by asking for one-fiftieth of the spoils of war? Why were the Levites and the priests given a share of the spoils of war? What was the key to the success and well-being of the Israelites?

REFLECT: Which do you think brings greater joy to the Lord and the giver: Giving by assessed quotas, or by voluntary donations? Why are both needed to run the congregations of God? How do you share your triumphs with God? What spoils do you give Him?

The Israelites captured a fantastic amount of spoil, a sign of God’s faithfulness to the Wilderness Generation and a foretaste of the conquest of Canaan that was yet to come.

This section begins with a statement of God’s miraculous care for Isra’el. ADONAI said to Moshe, “Take a count of all the spoils, both people and animals, you, Eleazar the high priest and the leaders from each of the twelve tribes.” The task must have been enormous, given the numbers involved. Divide the spoils into two parts: half for the experienced soldiers who went out to battle, and half for the rest of the people (to see link click Fu – The Division of the Spoils of War). From the half that goes to the people of Isra’el, you are to take one-fiftieth of the persons, and of the cattle, donkeys and sheep, that is, of all the livestock; and give them to the Levites taking care of the Tabernacle of ADONAI” (31:25-27 and 30). The priests (31:41) and the Levites, who by nature of their service to the Tabernacle and to the LORD, were not permitted to participate in combat, and thus would have otherwise not been able to benefit from the spoils of war.⁷²⁵

As noted previously in 31:7, 31, and 41, Moshe carried out his instructions faithfully as ADONAI commanded him (31:47b). This verse functions as a transitional mark between the giving of the instructions (verses 25-30) and the carrying out of each step of the process (verses 31-40), and the conclusion of the accounting and distribution for the priests (verse 41) and the conclusion of the accounting and distribution of that which was apportioned to the Levites from the people. Moshe faithfully followed the instructions from Ha’Shem regarding the counting and distribution of the spoils of war. Again, the principle of faithful obedience to the LORD was the key to success and well-being of the Israelite community.⁷²⁶

The abundance is shared proportionally with all the people, the priests, the Levites, and the service of the Tabernacle. From the half that went to the people of Isra’el, which Moshe separated from that of the men who had gone to fight – now the community’s half consisted of 337,500 sheep, 36,000 cattle, 30,500 donkeys and 16,000 young prepubescent girls taken as captives (see Fr – Holy War: ADONAI’s mercy). From the people of Isra’el’s half, Moses selected one out of every fifty persons and animals and gave them to the Levites, who were responsible for the care of the Tabernacle of ADONAI, as ADONAI commanded him (31:42-47a). Notice that all the numbers in the book of Numbers are even numbers with the exception in 3:43 where there were 22,273 first born Israelite men over twenty (see As – The Census and the Redemption of the Firstborn). Because the census was taken primarily for military purposes, it would naturally be arranged by hundreds, fifties, etc. This distribution of resources mirrors the distribution of the Land and its bounty amount the various tribes of Isra’el, which will be one of the central themes of the following chapters, Numbers 32-35.⁷²⁷

Dear Heavenly Father, praise You for being such a wonderful, faithful and generous God who guided the Israelites to victory over the Midianites, giving a massive amount of spoil to Your people. It is a joy to give back to You because You give so generously to me. In addition to the awesome gift of salvation (Romans 5:17), You give a loving relationship to me even while I am here on earth. When there are trials and problems, it is always a comfort to have someone there alongside to help and to guide, and You are the very best one to have right there with me when there is a problem. What a comfort it is to rest in the assurance that when I cry out to You asking for wisdom, You will answer and give the wisest and best path to take. But if any of you lacks wisdom, let him ask of God, who gives to all without hesitation and without reproach; and it will be given to him (James 1:5).

How generous you are to give such a wonderful relationship of being in your family, to those who believe/trust in You. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12) What joy in giving back to You, our wonderful, loving and powerful heavenly Father. Though life is busy, when we give You our time by meditating on Your Word and praising you – it is a great joy! We look forward to heaven when we will praise You forever! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Spoils of War for the Soldiers
31: 25-41

The spoils of war for the soldiers DIG: What lessons might God be trying to teach Isra’el by asking for one-fiftieth of the spoils of war? Why is the spoil shared equally among those who fought on the front lines and those who stayed at home?

REFLECT: Which do you think brings greater joy to the Lord and the giver: Giving by assessed quotas, or by voluntary donations? Why are both needed to run the congregations of God? How do you share your triumphs with God? What spoils do you give Him?

The Israelites captured a fantastic amount of spoil, a sign of God’s faithfulness to the Wilderness Generation and a foretaste of the conquest of Canaan that was yet to come.

ADONAI said to Moshe, “Take a count of all the spoils, both people and animals, you, Eleazar the high priest and the leaders from each of the twelve tribes.” The task must have been enormous, given the numbers involved. Divide the spoils into two parts: half for the experienced soldiers who went out to battle, and half for the rest of the people (to see link click Fu – The Division of the Spoils of War). From the portion of the soldiers who went out to battle, impose tribute for ADONAI consisting of one-five-hundredth of the persons, cattle, donkeys and sheep; take it from their half and give it to Eleazar as a portion set apart for ADONAI. From the half that goes to the people of Isra’el, you are to take one-fiftieth of the persons, and of the cattle, donkeys and sheep, that is, of all the livestock; and give them to the Levites taking care of the Tabernacle of ADONAI” (31:25-30). Thus, the people’s portion of the spoil was ten times greater than that of the soldier’s share – one fiftieth compared to one-five-hundredth.

The tradition in Abraham’s day that the tithe of ten percent was presented to the priesthood, as he did with the spoils of war confiscated from the battle of the four kings of Mesopotamia who had attacked the five cities of the plain (Genesis 14:1-24). After presenting the tithe to the regional high priest Melchizedek in Jerusalem, he acted honorably and went beyond the tradition of the day by returning the other ninety percent to the former owners (see the commentary on Genesis Ed – Melchizedek: King of Salem and a Priest of God Most High). Later in Israelite history David likewise ordered the equal distribution of spoils of war for the army who fought in the battle and those who remained with the supplies during the battle against the Amalekites in the western Negev near Ziklag (see the commentary on the Life of David Cc – David Recovered His Wives). The offering from the warriors to the priests is called a terumat YHVH, meaning the tribute offering to ADONAI, which was elevated before the LORD in a triumphant ceremony before being presented to the priests for their consumption.

Moshe and Eleazar did as ADONAI had ordered Moshe (31:31). This verse functions as a transitional mark between the giving of the instructions (verses 25-30) and the carrying out of each step of the process (verses 31-40), and the conclusion of the accounting and distribution for the priests (verse 41) and the conclusion of the accounting and distribution of that which was apportioned to the Levites from the people. Moshe, Eleazar, and the tribal leaders faithfully followed the instructions from Ha’Shem regarding the counting and distribution of the spoils of war. Again, the principle of faithful obedience to the LORD was the key to success and well-being of the Israelite community.⁷²¹

The book of Numbers delights in lists, in the numbering of persons and things. Here in this section of the chapter is the command of ADONAI to Moses to total up the spoils of the battle, both human and beast.⁷²² The Israelites captured a fantastic amount of spoil, a sign of God’s faithfulness to the Wilderness Generation and a foretaste of the conquest of Canaan that was yet to come.⁷²³ The total number of spoils came to 675,000 sheep, 72,000 cattle, 61,000 donkeys, and 32,000 young prepubescent girls taken as captives (see Fr – Holy War: ADONAI’s mercy). The numbers were enormous; the victory was staggering (31:32-35). Notice that all the numbers in the book of Numbers are even numbers with the exception in 3:43 where there were 22,273 first born Israelite men over twenty (see As – The Census and the Redemption of the Firstborn). Because the census was taken primarily for military purposes, it would naturally be arranged by hundreds, fifties, etc. The abundance is shared proportionally with all the people, the priests, the Levites, and the service of the Tabernacle. The half which was the portion of the soldiers who went out to fight, numbered 337,500 sheep, of which ADONAI’s tribute was 675; 36,000 cattle, of which ADONAI’s tribute was 72; 30,500 donkeys, of which ADONAI’s tribute was 61; and 16,000 young prepubescent virgins, of whom ADONAI’s tribute was 32 (31:36-40).

Again, the section concludes with a summary statement of complete obedience on the part of Moses with regard to the presentation of the tribute as a sacred contribution to the LORD. Moshe gave the tribute set apart for ADONAI to Eleazar the high priest, as ADONAI had ordered Moshe (31:41). This distribution of resources mirrors the distribution of the Land and its bounty amount the various tribes of Isra’el, which will be one of the central themes of the following chapters, Numbers 32-35.⁷²⁴

Dear Heavenly Father, Praise You for being such a wonderful heavenly Father, Faithful and Generous! It is Your wisdom and power that helped the Israelites be victorious over the Midianites giving Your people a fantastic amount of spoil, a sign of your generosity and faithfulness. It is such a joy to meditate on how wonderful You are and then to exalt You in praise! Your love is steadfast (Psalm 63:3), and always there! Your kingdom is built on Your steadfast love and Your faithfulness! Your arm is mighty, Your hand is strong, exalted is Your right hand. Righteousness and justice are the foundation of Your throne. Lovingkindness and truth go before You (Psalm 89:13-14).

What a comfort in knowing that though with all the turmoil and wars in this world, You will be victorious over all evil (Revelation 19:11-21) and will set up an everlasting Kingdom! Then the kingdom, power, and greatness of the kingdoms under all heaven will be given to the people of the kedoshim of the Most High. Their kingdom is an everlasting Kingdom, and all dominions will serve and obey him (Dani’el 7:27).

I love you dear Father and rejoice in serving You. Though there are stresses and problems in following you, yet the problems will be over soon and a life forever in heaven with You will be the reward. Though life with its trials sometimes seems hard and painful, this earthly life is but a blink of an eye compared to the forever joy in your eternal home of heaven! For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). Praising You, loving you and looking forward to living with You forever. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Division of the Spoils of War
31: 25-54

The army of twelve elite units sent out from each tribe returned victorious from battle. They returned with a great quantity of spoils, flocks, herds, and captives. Moses had the spoils divided evenly with half going to the men who had risked their lives in the battle (to see link click Fv – The Spoils of War for the Soldiers), and the other half going to the enter assembly (see Fw – The Spoils of War for the People). From this, Moses raised a tribute for the priests and Levites. From the army’s half, one in five hundred of the persons, cattle, donkeys, and sheep were given to the priests. From the people’s half, one in fifty of the same was given to the Levites.⁷²⁰

A There were twelve elite units from each tribe (31:1-5)

B Taking the spoils of war (31:6-12)

C The command about the spoils (31:13-20)

D The command about purification (31:21-24)

C The command about the spoils (31:25:30)

B Distributing the spoils (31:31-47)

A Not one was missing (31:48:54)

Hand Washing
Luke 11:37-41 and Mark 7:1-5

It is far more critical that we concern ourselves with the Master’s instructions,
and cleanse our inner persons from the defilement of sin.

In Luke 11:37-41, the Master has a confrontation with some Pharisees. Yeshua is invited into the home of a certain unnamed Pharisee for a meal. The host proceeds to perform the ritual hand-washing before the meal and is shocked to notice that this Galilean Rabbi does not wash His hands at all. This lack of concern for ritual purity at a Pharisee’s table would have been very offensive. But the Master proceeded to rebuke His host (and presumably the others present), beginning with a parable which refers to the purity of cups and dishes. Then the Lord said to him: Now then, you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness. You foolish people! Did not the one who made the outside make the inside also? But now as for what is inside you – be generous to the poor, and everything will be clean for you (Luke 11:39-41).

Without knowing the background to which Yeshua is referring, the statement is unintelligible. How did He go from hand-washing to a discussion of cups and plates? There is a connection. According to Mark, where the same concern is raised about the disciple’s lack of ritual hand-washing, the Gospel writer also connects the ritual purity of one’s hand with the ritual purity of one’s dishes. For the Pharisees and all the [Judeans] do not eat unless they carefully wash their hands, thus observing the traditions of the elders, and when they come from the marketplace, they do not eat unless they cleanse themselves; and there are many other things which they have received in order to observe, such as the washing of cups and pitchers and copper pots (Mark 7:3-4).

In the Mishnah (see the commentary on The Life of Christ, to see link click Ei – The Oral Law) tractates Kelim and Yuadayim, the two subjects are also connected very closely. Both purification rituals are matters of traditional application which rise, not so much from a literal reading of the Torah, as from the traditions of the elders. So, it is very appropriate for the Master to speak this way. The subjects are related one to another.

Then why did Yeshua not ritually wash His hands before eating? Was He shirking a Torah mandate? No. In fact, Yeshua was upholding the Torah by His abstention. In the commandments, the ritual purity of people eating food was only a concern in regard to the sacrifices in the Temple. However, the sacrifices and priestly portions were easily contaminated and needed to be eaten in a state of ritual purity (see the commentary on Leviticus Bk – Ritually Clean and Unclean Animals).⁷¹⁸

The Pharisees taught that not washing one’s hands was a violation of the Oral Law (see the commentary on The Life of Christ Fs – Why Do Your Disciples Break the Tradition of the Elders?). But Messiah knew that He did not author the Oral Law, and therefore, He and His apostles paid no attention to it. The Lord abstained because He disapproved of creating sin by adding anything to the Torah (Revelation 22:18). In fact, all the conflict between Yeshua and Pharisaic Judaism in the Gospels was over the Oral Law. There were no conflicts over the Torah, because the Master is the Word of God and authored the Torah. Yeshua refers to the tradition of maintaining the ritual purity of hands and dishes at the common tables of Isra’el as setting aside the commandments of God for the sake of the traditions of men (Matthew 15:2; Mark 7:8). We can be fairly confident that He had the same issues in mind at the home of the Pharisee in Luke 11.

The Oral Law sheds further light on Messiah’s comments about the “inside” and “outside” of dishes. In tractate Kelim of the Oral Law, the halachah relates that when something is capable of being used as a receptacle, it then (by virtue of its capacity as a dish) becomes ritually unclean and becomes in need of purification before it can be used. This “purification,” according to the Sages, was accomplished by immersing the utensils in a mikvah. Once a receptacle is initially purified, its inner and outer surfaces are considered, in most cases, to be independent of one another in terms of the ritual status. This halachah allows for occasions where an outer surface is unclean, while the inner surface is considered clean, leaving only the outer surface in need of immersion. The question then is raised as to whether one should only immerse the outside by displacing the water up to the brim of the receptacle, or simply immerse the entire object regardless. For example, in the case of a soup ladle whose outer surface had become defiled, but whose inner surface remains ritually clean, the whole vessel is simply immersed (m.Kelim 25:3).

Talk about bondage!

Understanding the above, the Master’s rebuke becomes clear. In Matthew 23:25, Yeshua likens the Pharisees to a dish which has an “inner” surface and an “outer” surface, and has become entirely unclean. The Pharisees had, in the estimation of Heaven, only immersed their outer surface, leaving their inside full of impurity. Messiah directed them to immerse their vessel with the intent of purifying their inner surface. As a consequence of immersing the inner surface, the outer surface will also become clean. However, if the Pharisees purified their lives, focusing on their outer status, their inner lives would remain defiled and full of wickedness. The Lord’s illustration transitions well into the following verse about the white-washed tombs which are beautiful, bright and “clean” on the outside, but filled with defilement of death on the inside.

Yeshua chides the Pharisees for cleansing only their outer appearance while neglecting their inner person. However, in this instance He not only takes issue with their lack of moral purity, but also with their established methods for determining the impurity of dishes. The Master simply does not seem to buy the idea that a dish can have two independent surfaces, and thus be both clean and unclean at the same time. We see this when He says: You fools! Didn’t the one who made the outside make the inside as well (Luke 11:40)? By coupling this rebuke with His ignoring the Pharisaic ritual of handwashing, we are able to plainly see the Lord’s disapproval of such practices. He not only disagreed with the idea of ritual purity being a mandatory part of table fellowship, but also with the reasoning regulating such a practice.

How are the disciples of Yeshua to deal with the whole subject of purifying vessels and hand-washing today? We must bear in mind that the requirements of ritual purity are applicable only in the context of the Temple. It is far more critical that we concern ourselves with the Master’s instructions and cleanse our inner persons from the defilement of sin (First John 2:15-16). We need only to look at Matthew 15 and Mark 7 to see that the Lord’s apostles didn’t concern themselves with the Oral Law’s ritual of hand-washing or the immersion of eating utensils.⁷¹⁹

Dear Heavenly Father, How wonderful it is that when You choose those who will enter Your Kingdom (Colossians 1:12), You do not look at the outward appearance, nor choose the richest, nor the wisest, nor the most good looking. Your criteria for entrance into heaven is by looking into the heart of each person. For He does not see a man as man sees, for man looks at the outward appearance, but Adonai looks into the heart (First Samuel 16:7c). When you looked into the heart of David, you saw that he was a man after your own heart (Acts 13:22 and First Samuel 13:14).

The heart is not the ear. The ear hears the message of salvation and that is good; but it is the heart that decides to accept it on faith and decide to live a life loving and following you. You state that ancestry is not good enough to qualify someone for heaven. It is so important that each person makes his own personal decision to love and follow you and then you make him your child. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12). You will welcome all who have become Your children by faith, into Your holy home of heaven. (John 14:1-4).

God has great love for Isra’el, His firstborn (Exodus 4:22), yet even being the firstborn is not enough to qualify one for heaven. God swore that the Israelites that He had rescued from Egypt and redeemed from their hard slavery, would not enter the Promised Land of rest. Why not? Now which ones heard and rebelled? Indeed, was it not all who came out of Egypt with Moses?  And with whom was He provoked for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? And to whom did He swear that they would not enter His rest? Was it not to those who were disobedient (Hebrews 3:16-18)?

God gives the answer to why they were not permitted to enter. They had a disobedient, hard heart that did not believe/trust ADONAI. Therefore, just as the Ruach Ha’Kodesh says: Today if you hear His voice, do not harden your hearts as in the rebellion, on the day of testing in the wilderness. . . So we see that they were not able to enter in because of lack of trust (Hebrews 3:7-8, 19).

May we be careful to move beyond the outward merely hearing the Gospel, to having an internal heart of faith that loves God as Lord and Savior (Romans 10:9-11), and they we can rest assured of entrance to God’s heavenly Kingdom because God has cleansed our heart with the blood of Messiah Yeshua’s righteousness. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). Thank You our dear wonderful heavenly Father, for so lovingly bestowing Messiah’s righteousness of those who have faith, loving You from their hearts and eager to follow You. We beg you on behalf of Messiah, be reconciled to God.  He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:20c-21). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Purification by Fire
31: 19-24

Purification by fire DIG: What do you see as the main reason for the army’s purification rights? What does this say about God? Do you think this ceremony would have helped the people view any more seriously their actions? Themselves? Their relationship with God?

REFLECT: What does this ceremony teach you about the importance of walking in purity before ADONAI? What enemies, or threats to God’s people, do we face today? How has God tested your faith by putting you through the fire of adversity? What did you learn?

God uses trials to test the reality of our faith,
in a similar way to the process of purifying precious metals.

Though the Midianite war was a holy war (to see link click Fr – Holy War), carried out in obedience to divine command and sanctified by the presence of the high priest, those involved became unclean through killing and contact with dead bodies.⁷¹⁴ Therefore, before anyone or anything could enter the camp (see Am – The Camp of the Twelve Tribes of Isra’el), they had to be purified. As a result of the combat, the returning army had returned in a state of corpse contamination. Those who had fought in the battle and come into contact with death were rendered ritually unclean (see Leviticus Bj – The Mitzvot of Purification).⁷¹⁵

The purification of the soldiers (31:19-20): ADONAI, speaking through His servant Moshe, declared: Any of you who have killed anyone or touched anyone who was taking the spoil from a dead body must pitch your tents outside the camp for seven days while the sprinkling of the water of the red heifer was administered to them (see Da – The Red Heifer). Then, purify yourselves on the third and seventh days, you and the young girls taken as captives (see Fr – Holy War: ADONAI’s mercy). Also purify every garment, whether of skin or goat’s hair, and everything made of wood. One-day purification, being minor, required immersion (Leviticus 11:32). But severe impurities, like dead bodies, which transfer their impurity to others, needed to undergo a seven-day purification and, as indicated here, needed the stronger purging effect of fire.⁷¹⁶

The purifying of the spoil (31:21-24): In addition, the spoil that they brought with them was needed to undergo purification. Then Eleazar, the high priest, reported a new mitzvah of making kosher (Hebrew: kashering). He said to the soldiers who had gone to the front, “This is the regulation from the Torah which ADONAI has ordered Moshe.” All vessels fell into two categories: material that can survive fire and materials that cannot survive fire. Vessels that can survive fire (namely metals) were to be passed through the fire and then sprinkled with the water of the red heifer. Even though gold, silver, brass, iron, tin and lead can all withstand fire, you are indeed to purify everything made of these materials by having them pass through fire; nevertheless, they must also be purified with the water for purification. One-day purification, being minor, required immersion (Leviticus 11:32).

The water of the red heifer is referred to in this passage as the water of niddah. In this context, it does not refer to a menstruation (see Leviticus Cn – Female Menstrual Uncleanness). It should be understood as waters of purification. The early Sages, however, equated the waters of niddah and the immersion into a mikvah of water that a woman passes through at the end of her niddah period. This midrashic reading of the text led to the halachah that vessels purified by fire also required immersion in a mikvah.

Materials that could not survive the fire were simply sprinkled with the water of the red heifer and then passed through the water. Everything that can’t withstand fire, every garment, whether of skin or goat’s hair, and everything made of wood, you are to pass them through the water. It does not specify the use of a mikvah for this purpose. Since the Sages supposed a mikvah was necessary for the metals, it was similarly understood for the material that could not go through the fire. Then summarizing the instruction, Eleazar declared: On the seventh day you are to wash your clothes, and you will be clean; after that you may enter the camp. And bathing was assumed (19:19b) in purification mitzvot (Leviticus 11:25, 28 and 40). Also assumed was that contact with sacred food must wait until evening (Leviticus 22:6-7).

The purification of these items was specifically in regard to purification from corpse contamination. They had been taken as spoils in battle and had been rendered ritually unclean from the contact with death. But the concept of kashering vessels or materials opens up a whole area of Jewish law, minutely discussed and argued in the tractate Kelim (Vessels) of the Mishnah (see The Life of Christ Ei – The Oral Law). Immersion of vessels into a mikvah became a standard practice as a means to remove ritual impurity. The Gospel of Mark comments on this development of halachah. There are many other things which they have received in order to observe, such as the washing of cups and pitchers and copper pots (Mark 7:4). So it turns out that the washing of vessels to remove impurity does have a basis from the Torah, but the detail and scrupulous concern required by the halachah of the Sages seems far afield from the original intention.

ADONAI ordains trials to test the reality of our faith in a way that’s similar to the process of purifying precious metals. Gold, for example, is purified through a process of high temperature heating or chemical exposure. According to Sciencing, an online magazine, “If the gold is a low-grade ore, then it is broken up into chunks that are then put in carefully lined pads and treated with a dilute cyanide solution, which dissolves the gold. For high grade ore, the metal is sent to a grinding mill and made into a powder. Refractory ore contains carbon and is heated to over 1000 degrees.”

But God says that our faith is even more precious than gold, which is perishable. For this reason, He sometime turns up the thermostat. He heats up the furnace of affliction, in order to reveal impurity in our hearts, so that it can be skimmed off. As Peter writes, our faith is tested by fire when we suffer grief in all kinds of trials (First Peter 1:6-7). Greek scholar, Kenneth Wuest, provides a beautiful illustration of God’s refining fire.

“The picture here is of an ancient goldsmith who puts his crude gold ore in a crucible, subjects it to intense heat, and thus liquefies the mass. The impurities rise to the surface and are skimmed off. When the metalworker is able to see the reflection of his face clearly mirrored in the surface of the liquid, he takes it off the fire, for he knows that the contents are pure gold. So it is with God and His child. He puts us in the crucible of suffering, in which process sin is gradually put out of our lives, our faith is purified from the slag of unbelief that somehow mingles with it so often, and the result is the reflection of the face of Jesus Christ in the character of the believer. This, above all, God the Father desires to see. Being conformed to the image of His Son (Romans 8:29) is the Father’s ideal for His children, and suffering is one of the most potent means to that end.”

Job, the hero of the faith in the TaNaKh, understood this picture. It was after his horrendous trial, which is beyond anything we have yet to experience, that he testified of God, “When He has tested me, I shall come forth as gold” (Job 23:10). It is my prayer that the Lord would so work in our hearts during our times of testing, so that we may one day say the same. Oh, may He purify His Church!

The teaching of Scripture is clear: In order to produce a godly, mature believer, ADONAI increases the temperature of life, in order to bring to the surface the sin that is already in our hearts, which we may be blinded from seeing, or just too stubborn to address. To use a similar metaphor, like the boiling hot water that steeps the tea out of the bag, trials draw out the issues of life that reside in our heart. The trial is not the problem, nor does it create the issues of the heart. They are already “in the tea bag,” so to speak.

The purpose of the trial is to draw out our hidden sins (Ps 139:23), so that they may be repented of, and the process of sanctification may be stimulated. As we make sometimes-slow, gradual progress, we become like Messiah, in whose image we are being re-made (Col 3:10). This is the refiner’s fire, of which Scripture speaks.

Proverbs 17:3 says: The refining pot is for silver and the furnace for gold, but the Lord tests the hearts.

Zechariah 13:9, referring to the believing remnant during the Great Tribulation, says, “And I will bring the third part through the fire, refine them as silver is refined, and test them as gold is tested, they will call on My name, and I will answer them; I will say, ‘They are My people,’ and they will say, ‘The Lord is My God.’”

Malachi 3:4, which is prophetic of Messiah, says: He will sit as a smelter and purifier of silver, and He will purify the sons of Levi and refine them like gold and silver, so that they may present to ADONAI offerings in righteousness. Just as the refining process is used to remove impurities, in order to bring out the beauty of gold, so trials reveal our inner self. This gives us the opportunity to repent of sin, and be made more like Messiah. For this reason, we know at least some of the good that the Lord is using for our benefit in our trials.

In First Peter 1:6-9, we get a glimpse of God’s will for our trials. In this you rejoice, though now for a little while, if necessary, you have to suffer grief in all kinds of trials (verse 6), so that the tested genuineness of your faith – more precious than gold that perishes though it is tested by fire – may be found to result in praise and glory and honor at the revelation of Jesus Christ (verse 7). Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is indescribable and filled with glory, obtaining the outcome of your faith, the salvation of your souls (verses 8-9). God wants you to understand His good will in all that He is doing – right now – in your life. So when you find yourself under a trial, God wants you to respond in three ways. First, rejoice in the superior promise of your inheritance (verse 6); second, recognize the sanctifying purpose of your trials (verse 7); and remain steadfast in the perseverance of faith (verses 8-9).

The point is clear: ADONAI uses suffering to heat up our lives in order to bring the scum of our hearts into full view in order that we may repent and be refined – to reflect more accurately the beauty of Yeshua.⁷¹⁷

Dear Heavenly Father, Praise you for Your great wisdom and love. You not only paid the price for the rescue of mankind from sin’s punishment, but You adopt as Your children (Jn 1:12) all who love You are “in Messiah”. He chose us in the Messiah before the foundation of the world, to be holy and blameless before Him in love (Eph 1:4, 10-14). Thank you for graciously maturing Your children thru hard and easy times and for promising to give them wisdom in trials. Trials can be looked at through new eyes that see they are a time to rejoice, for You use them as Your tools to mature and mold Your children to be purer and more like You. Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance.  And let endurance have its perfect work, so that you may be perfect and complete, lacking in nothing. But if any of you lacks wisdom, let him ask of God, who gives to all without hesitation and without reproach; and it will be given to him (Ja 1:2-5). Thank You that earth’s trials will soon be over and in its place will be an eternity of shalom (Rom 8:18). What a joy it will be, living with You and praising You for all eternity! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Holy War
31: 13-18

Holy war DIG: What is a holy war to you? What is the difference between a holy war and a regular war? Why was it a bad thing that little Midianites would grow up to be big Midianites? Why were the young girls spared, but not the rest? How has ADONAI shown you mercy?

REFLECT: Does the fact that all these men, women, and young boys were all killed bother you? Why? Why not? What makes it acceptable? After the slaughter of 1,200 Israelis and foreigners on October 7^th, 2024, is Isra’el’s response a holy war? Why? Why not?

The triumphant army returns with the spoils of war and captive women and children.

Ha’Shem’s vengeance (31:13-17): Moshe, Eleazar the high priest and all the community leaders went to meet the soldiers and the prisoners of war outside the camp. The returning army, requiring purification from corpse contamination, could not enter the camp. This requirement follows the mitzvah of Numbers 5:1-4 and Deuteronomy 23:10-15. In contrast to a settlement, the war camp always needed to be in a state of purity to allow for the holy Presence of God to rest there (to see link click Fs – Purification by Fire).

The taking of women captives was permitted in any war with non-Canaanites (Deuteronomy 20:14; see Genesis 34:28-29), but in this instance the sight of the Midianite women aroused Moshe’s wrath. They were responsible for the apostasy and plague that killed 24,000 Israelites at Ba’al-Peor (see Ea – Taking a stand for God).⁷⁰⁹ Moshe was angry with the army officers, the commanders of thousands and the leaders of the elite units from each tribe coming in from the battlefield because this was a holy war, so he asked them, “You let the women live? Why, these are the ones who – because of Balaam’s advice (Revelation 2:14) – caused the people of Isra’el to rebel, breaking faith with ADONAI in the Peor incident, so that the plague broke out among ADONAI’s community! So, Moses ordered: Kill every woman who has slept with an Israelite man, and also kill all the boys. Why kill all the males, regardless of age? Because in biblical times, the male line determined nationality. All the Midianite men in the Transjordan had already been killed (see Fq – Report of the battle), and by killing all the boys, all five clans of the Midianites (31:8) would be wiped out.

Did the Israelite soldiers do something wrong? Why was Moshe angry? The holy war mitzvot laid out most fully in Deuteronomy 20 seems to form some of the background here in Numbers 31. Some holy war texts in the TaNaKh assure us that everything and everyone in an enemy town was to be destroyed. But, the Israelite commanders apparently obeyed the general holy war instructions from Deuteronomy 20 (see the commentary on Deuteronomy Dp – Regulations for a Holy War) here in Numbers 31. At this time the mitzvah was probably verbal, but would be written down later in Deuteronomy. Moses was angry because the war against Midian was a special case of holy war. The women of Midian had seduced the Israelite men into sexual relations and apostasy, guided by the counsel of Balaam (Revelation 2:14). Thus, a compromise was reached and a special arrangement was made: Isra’el needed to kill all the Midianite women and boys (see Fp – The War Against Midian). They were apparently viewed as potential warriors and thus enemies that would need to be killed. The execution of Moshe’s instruction is not recorded. But you may keep for yourselves all the women, children, livestock, and other plunder. You may enjoy the plunder from your enemies that the LORD your God has given you (Deuteronomy 20:14).⁷¹⁰

ADONAI’s mercy (31:18): However, ADONAI showed His mercy when He said to Moses, “But the prepubescent young girls who were virgins, keep alive for yourselves.” This was done because women did not determine national identity and shows how Gentile women taken in war could be incorporated into the nation of Isra’el. Those girls who were kept alive would have had to be rather young. Though the lives of those girls were to be preserved, their mothers would have to be killed.⁷¹¹ Those given to the Levites became servants to help around the Tabernacle (Exodus 38:8 and First Samuel 2:22). They would have been subject to the mitzvot of the fair treatment of slaves/servants (see the commentary on Deuteronomy Ed – Treat Fugitive Slaves Kindly); if eventually given to the sons in marriage, they were subject to the mitzvot of captured women (see Deuteronomy Dr – When You Go Out to War). The most important issue in approaching texts such as this is not to concentrate on the suffering and pain of the God-rejecting Midianites, but to focus on the holiness of the LORD that it celebrates. In the midst of His terrible wrath, God demonstrates His mercy.⁷¹²

Holy war: It is important to see that the holy war is portrayed as only a temporary measure in the Bible, confined to the time of the conquest of Canaan. No later texts in the prophets or elsewhere ever urge Isra’el to take up holy war again. In fact, the goal of the holy war against Canaan, to eliminate all the inhabitants so that they would not tempt Isra’el to follow their gods, was never achieved (see the commentary on Joshua Aq – The Angel of ADONAI at Bokim). The holy war of violence was a strategy that failed in its attempt to define a clear boundary between the Israelites and the godless Canaanites. Isra’el continued to struggle throughout her history to discern when to welcome and when to resist the culture and the peoples of other nations. Isra’el continued to fight battles against the enemies of God’s will, but it became more and more a battle of words, persuasion, obedience, and education through devotion to God’s Word.⁷¹³ Joshua would declare: Only be strong and very bold in taking care to follow all the Torah which Moshe my servant ordered you to follow; do not turn from it either to the right or to the left; then you will succeed wherever you go. Yes, keep this book of the Torah on your lips, and meditate on it day and night, so that you will take care to act according to everything written in it. Then your undertakings will prosper, and you will succeed. Haven’t I ordered you, ‘Be strong, be bold’? So don’t be afraid or downhearted, because ADONAI your God is with you wherever you go” (Joshua 1:7-9).

Dear Heavenly Father, Praise Your awesome wisdom and love, and that even in Your wrath You demonstrate mercy. Thank you that though Isra’el is Your first born (Exodus 4:22), You welcome those from other nations who choose You as the one they love and follow. You included in Messiah’s line, several women from other nations who chose to love and follow You. Ruth, the Moabitess, chose to leave her home, come to follow You and she became the great-grandmother of King David (Ruth 1:21-22), from whom Messiah came (Matthew 1:1). Tamar from Timnah, a Canaanite city, bore Judah sons Perez and Zerah, in the line of Messiah (Matthew 1:3).

You are not a God who plays favorites with some people/nations and excludes other people/nations. You do not hate the Midianites or any nation simply because they are Gentiles. You are Holy and cannot tolerate it when a nation makes sin its god. You call all to come to you to drink (Isaiah 55:1). When someone comes to You to love and to follow You – then they find rest for their souls. Come to Me, all who are weary and burdened, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls (Matthew 11:28-29). It is not the nation of origin that is the ticket to heaven, but it is the heart of love that opens heaven’s door due to Your righteousness (First Corinthians 5:21).

Thank You that You are a Holy God who calls for a Holy War when needed, to protect Your people from the sinful corruption of other nations. You are omniscient and know when to open the door to people from all nations who love You, and when You should take out habitually evil people who will not change. It brings great shalom to know that You protect Your children from sin’s evil grasp and also open the door to all who love You. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Report of the Battle
31: 1-12

Report of the battle DIG: What threat did the Midianites pose? Who led the Israelites into battle? What holy vessels were taken? Why is this a holy war? Whose vengeance was carried out? What was done with the spoils of war? What happened to Balaam?

REFLECT: What enemies, or threats to God’s covenant, do believers face today? How might their existence jeopardize God’s plans for His people? How serious do you feel this threat is? In what situations would you go to battle against that perceived threat?

Parashah 43: Mas’ei (Journeys of) 33:1 to 36:13
(See my commentary on Deuteronomy, to see link click Af – Parashah)
[In regular years read with Parashah 42, in leap years read separately]

The Key People are Israelites, Moshe, Aaron, the tribes of Reuben, Gad and Manasseh, Eleazar, Joshua, one leader from each tribe, Gileadite heads, and the five daughters of Zelophehad.

The Scenes review wilderness stops (Numbers 33:4-9), while on the plains of Mo’av (Numbers 26:3, 33:50 and Deuteronomy 34:1 and 8). Other scenes describe borders in the Promised Land, the Levitical towns, cities of refuge and land for Zelophehad’s daughters.

The Main Events include a list of journey stops, more traveling, instructions to drive out the Canaanites, to destroy the high places and divide the Land, the list of leaders to divide inheritance, cities for Levites, cities of refuges, mitzvot about murder, mitzvot about each tribe handing down its own inheritance, and Zelophehad’s daughters marrying within the tribe to keep their inheritance.

At last, Balaam received the reward for which he had worked so hard.

The instructions for the battle (31:1-6): The malice of the Midianite people had cost the lives of 24,000 Israelites (31:2). In biblical thought, a blood relative could take vengeance on the killer of the slain (to see link click Gk – Cities of Refuge). There is a sense here that the LORD is the Kinsman of His people, who issues the command for His own holy vendetta. The battle was one of holy reprisal for the near destruction of His people by the Midianites.⁷⁰⁴

Moses sent out twelve clans (Hebrew: elepf, could mean a thousand or it could mean a clan), or elite units that every tribe would provide, to make war against the Midianites.⁷⁰⁵ Thus, ADONAI said to Moshe, “On behalf of the people of Isra’el, take vengeance on them. Holy war differed from other kinds of war in that the LORD Himself led the Israelites into battle. After that, you will be gathered with your people.” God had already told Moses that he would die before the Israelites entered the Land (27:13). So, this would be Moshe’s final war. He would not get to lead the war of conquest in Canaan; that would be for his successor Joshua to accomplish. But at least he was able to lead the battle against the foe that had nearly destroyed his people.⁷⁰⁶

Moshe said to the people, “Equip men from among yourselves for war. They are to go and fight Midian, in order to carry out ADONAI’s vengeance on Midian.” You are to send an elite unit from every one of Isra’el’s tribes. Rashi explains that “The one who stands against Isra’el is as if he is standing against the Holy One, Blessed is He” (Rashi on Numbers 31:3). Moshe sent them into the war along with Pinehaus the son of Eleazar the high priest to lead them into the battle (Deut 20:2-3). Here we see Phinehaus once again acting as the antidote to Balaam. Just as he countered Balaam’s plan to seduce the Israelites at Ba’al-Peor (see Ea – Taking a stand for God), so now he serves as the spiritual leader of Isra’el’s elite units as they sought retribution from the Midianites, in whose midst Balaam was also active (see below). This leads the midrash to conclude that it must have been Phinehaus himself who killed Balaam (Targ. Yer. On v8; Sanh. 106).

The Israelites also carried the holy vessels and the silver trumpets (see Bl – Two Silver Trumpets) for sounding the alarm into the battle. We can only guess what the holy vessels were. Since the Urim and Thummim (see Exodus Gb – The Urim and Thummim: The Means of Making Decisions) were to be consulted in war (First Samuel 14:41 and 28:6), and since the Ark of the Covenant was brought into battle until the Temple was built (Numbers 14:44; Second Samuel 11:11; First Kings 8:8), it is therefore likely that Eleazar accompanied the elite units with all his sacred garments, including the Ark and the Urim and Thummim.⁷⁰⁷

The report of the victory (31:7-12): They fought against Midian, as ADONAI had ordered Moshe, and killed every male who dwelled in the central and northern Transjordan highlands. But other Midianite tribes survived elsewhere, as is clear from Judges Chapters 6 through 8. In the battle, all the Midianite princes were killed along with the others who were slain – Evi, Rekem, Tzur, Hur and Reva, the five princes of Midian. These were the same men that had summoned Balaam in 22:7. They were the nobles of Midian that Sihon, king of the Amorites had appointed as his princes. They were the last vestiges of his government. So great was their hatred and malice toward Isra’el that they prostituted their own daughters in the effort to seduce the Israelite men. Cozbi, the woman Pinehaus impaled with his spear, was the daughter of Tzur (25:6-9). This was a tremendous victory for God and His people. Not a single Jewish soldier was killed (31:48-49).

Midianite dwelling places were reduced to rubble and ash by the scorched-earth policy of holy war. That which could be retained as spoils of war was then brought back to the Israelite encampment on the plains of Mo’ab, where the goods were presented to Moses their leader and Eleazar their high priest in view of the assembly Israelites community.⁷⁰⁸ The Torah tells us that Balaam, the son of Beor, was killed with the sword. Balaam’s name, amid the naming of the five princes of Midian, suggests that he was their advisor, their spiritual guru. Always after the shekel, Balaam had a new gig. But his death completes the story of Chapters 22 through 24 (see Dm – The Story of Balaam). At last he received the reward for which he had worked so hard. He lingered for too long with the Midianites. The Israeli soldiers took captive the women of Midian and their little ones, and they took as spoils of war all their cattle, flocks and other goods. They set fire to all their cities in the areas where they lived and all their camps. They took all the spoils of war (including all the gold and silver Balaam had received from Balak for his plan of defeating the Israelites with the Midianite women and their gods), all the people and animals they had captured, and brought the captives, the spoils of war and presented them to Moshe, Eleazar the high priest and the community of Isra’el in the camp on the plains of Mo’av by the Jordan across from Jericho.

Dear heavenly Father, praise You for being so wonderful! Thank You for being the perfect balance of love and of justice against evil. It is so reassuring to know that when evil happens to me, you feel the hurt and you want evil to be wiped out. You desire a life of shalom, of peace and joy, for me. These things I have spoken to you, so that in Me you may have shalom. In the world you will have trouble, but take heart! I have overcome the world (John 16:33)! You are a Father who protects His children. When someone attacks Your child, it is like they are hurting the apple of Your eye. For thus says ADONAI-Tzva’ot, He has sent me after glory to the nations that plundered you – because whoever touches you touches the apple of His eye (Zechariah 2:12). Thank You that You are not mean and vengeful, but are holy and pure and have a righteous wrath against sin and evil. It cost You so much to redeem mankind from sin’s grip and penalty of death. When You come against evil it is out of the purest of motives, that we may not be polluted by its filth.

It was your pure love that sought to protect your people against the awful immorality of the Midianites. You wisely guided Your people to wipe out the Midianites, including Balaam. He had been the instigator of Midianites seduction of Isra’el and he deserved the punishment of death that he got. He thought he could get away with deceitfully seducing Your people, but You saw what was going on and you took him out. Your loving and holy nature sought to protect Your people from deceitful immorality. Thank you that no matter how big someone is who tries to hurt me, You are right there with me. You are such a wise and wonderful heavenly Father. I love to serve You even when it is hard. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). I know that someday I will spend all eternity praising You in heaven. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The War Against Midian
31: 1-54

Chapter 31 picks up the storyline of Chapter 25, and the account of the debauchery of Isra’el at Ba’al Peor (to see link click Ea – Taking a Stand for God). The delay in describing this battle only adds punch to the content. We remember that Midian was placed under the cherem judgment of Ha’Shem (see the commentary on Leviticus Ff – Cherem) because of its part in carrying out Balaam’s wicked scheme to put a stumbling block before the sons of Isra’el, so that they might eat food sacrificed to idols and practice sexual immorality (Revelation 2:14). As a result, YHVH said to Moshe, “Treat the Midianites as enemies and kill them, because they treated you as enemies when they deceived you in the affair of Ba’al Peor (25:16-18a). This chapter tells the story of the holy war of Isra’el (see the commentary on Deuteronomy Ag – The Problem of Holy War in the TaNaKh), the judgment of God against His enemies and the enemies of His people.

The idea of a “holy war” almost seems like a contradiction in terms to many people today who find the concept distasteful, even in light of the evil terrorist attack by Hamas on October 7^th, 2024. Muslim terrorists proclaim their jihads against Isra’el and the United States, but the reader of Scripture can only understand this text by accepting the concept of a “holy war.” Yeshua Messiah Himself will one day wage a “holy war” against the antichrist the armies of the world at the end of the Great Tribulation (see Revelation Ex – The Eight Stage Campaign of Armageddon). Therefore, we must believe that the terrible events in this chapter 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 Midianties, but to focus on the holiness of the LORD that it celebrates. In the midst of His terrible wrath, God demonstrates His mercy, as we will see.⁷⁰³

The General Principles of Vows and Oaths
30: 16

The general principles of vows and oaths DIG: What have you learned from this chapter about vows and oaths? As ambassadors of Yeshua Messiah, why is it vitally important for us to keep our vows and oaths?

REFLECT: Why do you think God places so much importance on oaths and vows? What does that say about God and His promises? About human nature and our promises? Who can you pray for this week?

Relationships bring responsibilities, and to rush into unwise commitments is to suffer consequences that can be costly (Proverbs 20:25; Ecclesiastes 5:1-6).

These are the mitzvot which ADONAI ordered Moshe between a man and his wife, and between a father and his daughter, if she is single living in her father’s house. The concluding summary indicates the general principles of the chapter and are presented in the progressive stages of the marital relationship. Intermittent examples throughout the TaNaKh advance progressive of mitzvot regarding women in Jewish society and male-female relationships. Yeshua would further elevate women by His close association with those such as Mary Magdalene and Martha, and by His freedom in discussing vital theological issues with one such as the Samaritan woman at Jacob’s well (John 4:1-26).⁷⁰⁰

Haftarah Matot: Jeremiah 2: 3
(see the commentary on Deuteronomy Af – Parashah)

The Haftarah for the next twelve weeks relates to calendar days. Tradition attributes the apostasy of the golden calf to 17 Tammuz, the same day that the outer walls of the Temple were breached by the Romans (see the commentary Jeremiah Ga – The Fall of Jerusalem). Then follow 21 days to 9 Av, the day when both Temples were destroyed (see the commentary on Jeremiah Gb – The Destruction of Solomon’s Temple on Tisha B’Av in 586 BC). During these three weeks, “the Haftarot of Affliction” warned of the impending doom. In today’s Haftarah, read the week of the 17 Tammuz, Jeremiah warns of catastrophe: Today I have placed you over nations and kingdoms to uproot and to tear down, to destroy and to demolish, to build and to plant (Jeremiah 1:10). Though God remembered Isra’el’s devotion as a bride, first following Him (Jeremiah 2:2), now Isra’el has bowed to other gods and to idols (Jeremiah 1:16). Even so, she remains holy. Those who devour her will incur God’s wrath for eating His firstfruits (Jeremiah 2:3).⁷⁰¹

B’rit Chadashah Matot: Philippians 3: 15-16

Rabbi Sha’ul (see the commentary on Acts Bm – Paul’s First Missionary Journey: Paul is Sha’ul and Sha’ul is Paul) called his readers to share with him the pursuit of being conformed in the image of Messiah (Romans 8:29). What he wanted for himself he also wanted for them. All of us who are mature should take such a view of things (Philippians 3:15). What view of things? The one he had expressed regarding persistently pressing on toward the goal. One mark of spiritual maturity is a desire to go on with Messiah. Paul’s appeal here was to maturing believers who shared his ambitions. He trusted God to make things clear to those who disagreed with him. No doubt the greatest need among God’s people is to live up to what they already have in Messiah. Most live far below their exalted position in Messiah. Paul’s plea to the Philippians was that they live up to what they had already attained, namely a righteous position in Messiah (Philippians 3;16).⁷⁰²

The Vows of a Married Woman
30: 10-15

The vows of a married woman DIG: Why do you think ADONAI places so much importance on vows? What does this say about God and His promises? About human failure and our promises? As believers, how does breaking or keeping our vows reflect on ADONAI?

REFLECT: How do you feel when someone breaks their word to you? Why? Why is speech so powerful? Why is speaking the truth and keeping your word so essential? How are you doing with keeping your vows? How can God’s Word help you overcome any excuses?

The principle for today is that married women are to submit to their husbands,
because God holds him responsible for what goes on in their marriage.

We know that the Ruach Ha’Kodesh introduces many truths in the TaKaKh and expands on them in the B’rit Chadashah. For example Isaiah introduces us to the Suffering Servant in Isaiah 52:13 to 53:12 and then reveals Yeshua to us in the Gospels through progressive revelation, the teaching that God revealed various aspects of His will and overall plan for humanity over different periods of time, which have been referred to as dispensations (see the commentary on Genesis, to see link click Ap – The Dispensations of God). God revealed only certain aspects of Himself and His plan of salvation in each dispensation, with each new dispensation building upon the prior one.

First, in 30:10-12, we see voiding without penalty: If a woman vowed in her husband’s house or obligated herself with an oath (see Fi – The Fulfillment of Vows and Oaths); and her husband heard it but raised no objection and did not express disapproval, then all her vows and obligations will stand. But if her husband makes them null and void on the day he hears them, then whatever she said, vows or binding obligation, will not stand; her husband has voided them; and ADONAI will release her.

Secondly, in 30:13-15, we see voiding with penalty. Her husband may let every vow and every binding obligation stand, or he may void it. But if her husband raises no objection with her day after day, then he confirms all her vows and obligations; he must let them stand, because he said nothing on the day he heard them. However, if he makes them null and void after first hearing of them, then he will bear the consequent guilt. That is, after an indeterminate period, the vow was in force and could only be nullified by an appropriate blood sacrifice (see Leviticus Al – The Purification Offering: Purified by Blood).⁶⁹⁸

Then the Ruach expands on that truth in the B’rit Chadashah. For example, the inspired Apostle Paul tells the Ephesian women to submit to their husbands as to the Lord. For the husband is the head of the wife, as Messiah is the head of the Church (see the commentary on Ephesians Bw – The Role and Priorities of the Wife). Similarly, Paul tells the married women of Colossae to submit to their husbands, as is fitting in the Lord (Colossians 3:18). In Titus, he encourages the young married women to love their husbands, to love their children, to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the Word of God will not be dishonored (Titus 2:4-5). Simon Peter also instructs married women, “Be submissive to your own husbands” (First Peter 3:1). The biblical position on family hierarchy is unanimous.

We have no problem with our country having a president,
we have no problem with states having governors,
we have no problem with cities having mayors,
we have no problem with companies having CEO’s.
We have no problem with headship in any of these areas,
because we recognize the fact that to function,
there has to be headship and submission.
But then we come to marriage, as God has given us marriage,
with headship and submission, we say . . . no, not there.
It seems today that we have a problem with God given headship.

The real question we should be asking ourselves is, “Why do we have a problem with masculine headship?” The answer is that men have abused their authority. Being fallen and imperfect, we know of endless examples of bad husbands and fathers who have lorded over their wives and children and treated them badly. Such a man is no more biblical than a woman who is openly defiant to her husband.

The Torah model is a husband who loves his wife. Paul tells us that men are to emulate the Messiah in their love for their wives. He says: Husbands are to love their wives as Messiah loved the Church and gave Himself up for her (see Ephesians Bx – The Role and Priorities of the Husband). This is sacrificial love. There is no bullying, there is no forced submission. Instead, the biblical husband is to nourish and cherish his wife. One cannot cherish a person and at the same time disregard their wishes and opinions. Messiah-like headship is defined as servant-hood. Lording it over another person is something that the Master ascribes to the ways of pagans. His disciples are to demonstrate leadership through their humble service. You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave – just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many. Paul encourages married men to love their wives and do not be embittered against them (Colossians 3;19). Again, the key is in the word “love” (First Corinthians 13:4-7).

It is particularly important that we notice that the Apostolic writers never commanded husbands to “make your wives submit to you.” The mitzvah of submitting to one’s husband belongs solely to the woman. It is the wife’s mitzvah, not the husbands. A husband need not fret that his wife is not submitting to him. That is her business, not his. The Bible does not give a man license to force his wife to obey him. She is his partner, not his servant. A man who does not show his wife the dignity of being his fellow heir will not even be heard by heaven. Husbands, live with your wives in an understanding way, as with someone weaker, since she is a woman; and show her honor as a fellow heir of the grace of life, so that your prayers will not be hindered (First Peter 3:7). A brutish man or harsh authoritarian man that does not live with his wife “in an understanding way” is not worthy of even having his prayers answered. After all, he does not listen to his wife’s entreaties, so why should God listen to him?

Thus, we learn that the biblical principles of headship and submission within the home depend upon a godly man who conducts himself according to the highest standards of Torah and discipleship (see the commentary on Genesis Bf – Your Desire Will Be for Your Husband, and He Will Rule Over You). A home ruled by the iron fist of a harsh authoritarian is not worthy of the name of Messiah.⁶⁹⁹

Dear Heavenly Father, praise You for being so wise and loving in all You do, including Your guidelines for marriage relationships. Though You have placed the married man as head over his wife. Ephesians 5:21-23 says: Wives, submit yourselves to your own husbands as you do to the Lord. For the husband is the head of the wife as Messiah is the head of the Church, His Body, of which He is the Savior. Therefore, vows that would affect the marriage need to be communicated to the husband because he is responsible for what goes on in the family. Thank You for being the perfect Husband for Your Bride, the Church (2 Corinthians 11:2). Your Bride waits in eager anticipation for the marriage supper of the lamb (Rev 19:6-10). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Vows of a Widow or Divorced Woman
30: 9

The vows of a widow or divorced woman DIG: As far as being protected from making a rash or foolish vow, what was different with the widows or divorced women? Do you have to be perfect to be an ambassador of Messiah? Why? Why not?

REFLECT: Why is speaking truth and keeping your word so essential? Why do you think God places so much importance on vows? What does that say about God and His promises? What does it mean to be an ambassador of Messiah? What is your mission?

The principle for today is that vows and oaths are meant to be kept,
because we are ambassadors of the Messiah (Second Corinthians 5:20).

The vow of a widow, however, or of a divorcee, including everything to which she has obligated herself, will stand against her (to see link click Fi – The Fulfillment of Vows and Oaths). If a woman was widowed or divorced, she would usually return to her father’s home, if he were still alive (Gen 38:11; Leviticus 22:13; Ruth 1:8), or be cared for by one of her sons. But in that situation, her vows could not be annulled by her father or her son. That woman had no higher authority to cancel her vow. If she were living alone, she was no longer in her father’s house and she is no longer under the authority of her husband. She must stand by her vow in the same way as a man (see Fj – The Male Vow), and her vows and oaths were unbreakable and must be kept. As a result, because she had no protection from a rash or unwise vow or oath, she needed to be very careful. Rushing into unwise commitments could be devastating (Proverbs 20:25; Ecclesiastes 5:1-6).

The reason today that vows and oaths are meant to be kept, is because we are ambassadors of Messiah. The lost are looking at us. In Paul’s second letter to the Corinthians, he summarized his message, saying: We are ambassadors of the Messiah; in effect, God is making His appeal through us. What we do is appeal on behalf of the Messiah, “Be reconciled to God” (Second Corinthians 5:20)! This is equal to the Great Commission (see the commentary on The Life of Christ Mo – The Great Commission). Because we are His ambassadors, it is though God the Father makes His appeal to the lost on behalf of the Son, Yeshua Messiah, to be reconciled to the Triune God.⁶⁹⁶ This appeal for people to be reconciled makes it clear that the sinner is never delivered from wrath and judgment to blessing and reward without a personal response to the truth of the Gospel through the means He provided: We are saved by grace alone, through faith alone, in Messiah alone (see the commentary on Galatians Bc – We are Not Justified by Deeds of the Torah). When our sins are forgiven, we get a new purpose driven life, and we are promised an eternal home in heaven.

We were made for a mission. God is at work in the world and He wants us to join Him. This assignment is called our mission. God wants us to have both a ministry in the Body of Messiah and a mission to the world. Our ministry is to believers, and our mission is to unbelievers. This is God’s purpose for our lives. The English word mission comes from the Latin word for sending. Being a believer includes being sent into the world as an ambassador, a representative, of Yeshua Messiah. The mission Yeshua had while on the earth is now our mission because we are the Body of Messiah. What He did in His physical body, we are to continue as His spiritual body, the Church. What is that mission? Introducing people to the Lord! The Bible says God is making His appeal through us. If we cannot keep our vows and oaths, our God is not taken seriously. Guilt by association if you will.

ADONAI wants to redeem human beings from Satan and reconcile them to Himself (at His expense) so we can fulfill the purposes He created us for: to love Him, to be a part of His family, to become like Him, to serve Him, and to tell others about Him. Once we are His, God wants us to reach others. He saves us and then sends us out. We are ambassadors of the Messiah. We are the messengers of God’s love and purposes to the world. Hence, we must represent Him well by keeping our vows and oaths.⁶⁹⁷

Dear Heavenly Father, praise You for being so wise and loving! Thank You that You use women in Your mission field. You used Priscilla (Acts 18:26) to help Apollos understand more clearly the way of God. You used Philip’s unmarried daughters to prophesy. Philip, the proclaimer of Good News, who was one of the seven, and we stayed with him. Now this man had four virgin daughters who prophesied (Acts 21:8c-9). You used Miriam as a prophetess to lead Isra’el in praise of Your mighty work. Then Miriam the prophetess, Aaron’s sister, took a tambourine in her hand, and all the women went out after her with tambourines and with dancing, as Miriam sang to them: Sing to ADONAI, for He is highly exalted! The horse and its rider ADONAI have been thrown into the sea (Exodus 15:20-21)! Deborah was a prophetess (Judges 4:4), important in Israel’s deliverance from the Canaanites. Elizabeth gave birth to John the Baptist (Luke1:57-60) who prepared the way for the Messiah (Matthew 11:11). You used the Virgin Mary, to mother Your Son, the Messiah. It is such a joy to serve You. In Messiah Yeshua’s Name and power of His resurrection. Amen

The Engaged Female Vow
30: 6-8

The engaged female vow DIG: What complications would an engaged female make for her fiancé if she made a foolish vow or oath? In the Jewish culture how were the engaged female and her fiancé viewed? How would this concept transfer to today’s world?

REFLECT: How do you feel when someone breaks their word to you? Why? Why is speech so powerful? Why is speaking the truth and keeping your word so essential? Why do you think God places so much importance on vows? What does that say about God and His promises?

The principal for today is that an engaged female is to be obedient to her fiancé,
and consult him before making a vow because God holds him responsible
for what goes on in their relationship preparing for marriage.

When a couple becomes engaged today, they are one vow away from marriage. Their commitment to each other deepens. Their actions toward each other more closely mirror marriage than not, excluding sexual contact. Therefore, in many respects, their roles need to mirror that of a married couple. If the man will not love his wife-to-be as Messiah loved the Church and gave Himself up for her (see the commentary on Ephesians, to see link click Bx – The Role and Priorities of the Husband) during their engagement, then he will undoubtedly not do so when married. And if the woman will not submit to her fiancé during the engagement (see Ephesians Bw – The Role and Priorities of the Wife), then she will undoubtedly refuse to do so when married. Therefore, she would need to discuss any vows made during their engagement. The engaged couple needs to start out on the right foot and begin to practice what will become the norm after their marriage vows to each other.

This principle for our modern behavior in this matter is based upon Scripture. God’s Word has not changed. If, after having made vows or rashly committed herself to an obligation, (see Fi – The Fulfillment of Vows and Oaths) a woman gets engaged; and her fiancé hears but rises no objection with her on the day he learns of it, then her vows and obligations she has bound herself to will stand. But if her fiancé cancels her vow on the day he hears it, he will void the vow which is on her and the obligation to which she has bound herself; and ADONAI will forgive her because God recognized his authority over her. When Joseph and Mary were engaged, the Jewish community treated them just as if they were married (see the commentary on The Life of Christ Ap – Joseph Accepts Jesus as His Son).

Dear Heavenly Father, praise You for being so wise and loving in all You do, including Your guidelines for marriage relationships. Though You have placed the married man as head over his wife (Ephesians 5:21-23), Messiah models how the husband is to care for his wife in a loving way. Husbands, love your wives just as Messiah also loved His community and gave Himself up for her to make her holy, having cleansed her by immersion in the Word. Messiah did this so that He might present to Himself His glorious community – not having stain or wrinkle or any such thing, but in order that she might be holy and blameless.  In the same way, husband’s ought to love their own wives as their own bodies. He who loves his wife loves himself (Ephesians 5:25-28). Thank You for being the perfect Husband for Your Bride, the Church (Second Corinthians 11:2). Your Bride waits in eager anticipation for the marriage supper of the lamb (Revelation 19:6-10). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Single Female Vow
30: 3-5

The single female vow DIG: What would be some of the advantages of a young woman staying at home until she is ready to marry? What is the basic principle concerning vows for single women living under their father’s roof? Why is this principle still valid today?

REFLECT: How do you feel when someone breaks their word to you? Why? Why is speech so powerful? Why is speaking the truth and keeping your word so essential? Why do you think God places so much importance on vows? What does that say about God and His promises?

The principal for today is that single females living under their father’s roof
are to be obedient to their fathers and consult them before making a vow,
because God holds him responsible for what goes on in the family.

The picture the Torah paints is that it was abnormal for a woman of marriageable age to be living independently outside of her father’s house. The Torah ideal is that young women remain in their father’s home and under their father’s protection until marriage. This has obviously been discarded in the modern world with young women working, joining the military, going to college, and so on. Nevertheless, most father’s still “give away” their daughters on their wedding day. In the modern Orthodox Torah movement, many families have rejected the modern model of sending young women off to live on their own at the age of eighteen. Conventions of dating and premarital relationships are also rejected. Instead, young women are remaining within the protection of the family until they are prepared to begin families on their own. Nevertheless, it is preferable for a young woman to remain within a family structure when it is possible. Not only is she protected from unscrupulous men, but she is afforded the opportunity to pursue education or vocation without the burden of establishing a separate home. Of course, many young women will find the Torah’s suggestion untenable.⁶⁹³ Such is life.

What does the Torah say about father’s protecting their daughters? When a woman makes a vow to ADONAI (to see link click Fi – The Fulfillment of Vows and Oaths), formally obligating herself, while she is a young unmarried woman, but of a marriageable age, still living in her father’s house and still under her father’s authority; then, if her father has heard what she vowed or obligated herself to do and raises no objection, then all her vows remain binding – every obligation she has bound herself to will stand. But if on the day her father hears it, he cancels her vow, then none of her vows or obligations she has bound herself to will stand; and ADONAI will forgive her because her father had canceled her vow and God recognized his authority over her.

We know that the Ruach Ha’Kodesh introduces many truths in the TaKaKh and expands on them in the B’rit Chadashah. For example Isaiah introduces us to the Suffering Servant in Isaiah 52:13 to 53:12 and then reveals Yeshua to us in the Gospels through progressive revelation, the teaching that God revealed various aspects of His will and overall plan for humanity over different periods of time, which have been referred to as dispensations (see Genesis Ap – The Dispensations of God). God revealed only certain aspects of Himself and His plan of salvation in each dispensation, with each new dispensation building upon the prior one. In Deuteronomy, we learn that children, in this case a son, are to obey their parents (see Deuteronomy Ds – The Tale of Two Sons: The rebellious son), then the Ruach expands on that truth in the B’rit Chadashah by saying that children are to obey their parents, and parents are to lovingly raise their children with godly discipline and guidance (see Ephesians By – The Responsibilities of Children and Parents).

Therefore, in the Dispensation of Torah (see Exodus Da – The Dispensation of the Torah) the father was to consider the vows she made and decide whether or not to let them stand on the basis of his love for her and his best judgment. His daughter may be called upon to explain the vow or defend it. In some instances, his daughter may actually depend upon her father to release her from a rash vow. If she made the vow unintentionally or it was poorly thought out, he is to come to her rescue by annulling the vow.⁶⁹⁴ A current example would be if a sixteen-year-old daughter obligates herself to fly to Cancun over their Spring Break with a bunch of her classmates, not knowing it is in Mexico. When the father hears of it, he can express his disapproval and say “no.” But if the father hears of his daughter’s proposed trip and doesn’t say anything, the daughter would assume she had her father’s permission to go. Relationships bring responsibilities, and to rush into unwise commitments is to suffer consequences that can be costly (Proverbs 20:25; Ecc 5:1-6).

Many commentators attribute this mitzvah to an ancient patriarchal culture; however, God’s Word has not changed. The LORD God placed Adam in the Garden of Eden to tend and watch over it (Gen 2:15). In the same way, the father is to watch over his garden, his family. The idea is that he is looking out for the best interests of his daughter whom he loves and for whom he is held responsible, like Adam, before YHVH. The principle of stewardship over a young woman until she is married teaches us about the character and nature of God. As our loving father, He does not abandon us, casting us out to fend for ourselves. Instead, He watches over us until the day arrives when we are to be joined to our eternal Husband, Messiah Himself.⁶⁹⁵

Dear Heavenly Father, Praise You for Your awesome love for both men and women, young and old, rich and poor of all nations – Jew and Greek. For you are all sons of God through trusting in Messiah Yeshua. . . There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female – for you are all one in Messiah Yeshua (Galatians 3:26 and 28). Thank You that You do not minimize women but have placed them in the protective care of their fathers until marriage.

How amazing that when someone chooses to trust You as their Lord and Savior (Romans 10:9-11), You make them Your child and You are their Heavenly Father. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12). You are a wonderful and caring Heavenly Father. What a blessing it is for all, especially females who have no kind earthly father, to have You as their loving Heavenly Father. It is a joy to love You and to live for You in every circumstance, even in hard times (Romans 8:18). Soon the wedding of the Lamb will take place and Your Bride, the Church (Second Corinthians 11:2, Revelation 19:7) will live with you forever in heaven (Revelation 21:3-7)! In Your holy Name and power of His resurrection. Amen

The Male Vow
30: 1-2

The male vow DIG: What is the difference between a vow and an oath (to see link click Fi – The Fulfillment of Oaths and Vows)? Why should vows be quickly fulfilled? How does a person swear falsely today? What does Yeshua say about making a vow or taking an oath?

REFLECT: How do you feel when someone breaks their word to you? Why? Why is speech so powerful? Why is speaking the truth and keeping your word so essential? Why do you think God places so much importance on vows? What does that say about God and His promises?

Parashah 42: Matot (Tribes) 30:1 to 32:42
(See my commentary on Deuteronomy, to see link click Af – Parashah)
[In regular years read with Parashah 43, in leap years read separately]

The Key People are Moshe, tribal heads, Midianites, Israelites, Phinehas, the kings of Midian, Balaam, Eleazar, army officers, Levites, Reubenites, Gadites, Joshua, family leaders, the half-tribe of Manasseh, Amorites, Bashan Machirites, Jair and Nobah.

The Scenes include Midianite towns, Mo’av, the Tabernacle, Jazer, Gilead, the list of captured towns, the kingdoms of Sihon and Og, the towns rebuilt in the east, Havvoth Jair and Nenath/Nobah.

The Main Events include mitzvot about husband/wife, father/daughter vows, slaying Midianites and Balaam, dividing plunder, no casualties, the gift of gold, the request for grazing territory east of the Jordan, the warning not to discourage conquest, the tribe of Gad’s pledge to help fight in the west and the land granted to the tribes of Reuben and Gad, and the half tribe of Manasseh, east of the Jordan River.

The principal for today is that vows and oaths are meant to be kept,
because we are ambassadors of the Messiah (Second Corinthians 5:20).

This section was probably placed here because vows were mentioned at the end of the previous chapter: You are to offer these to ADONAI at your appointed times in addition to your vows and voluntary offerings (29:39a). This connection is further strengthened by the fact that the payment of vows generally took the form of an offering: whether these are your ‘Olah Offerings, Grain Offerings, Drink Offerings or Peace Offerings (29:39b).⁶⁸⁷ The subject of making vows is dealt with quite frequently in the Scriptures (Leviticus 5:4-6, 7:16-18, 22:17-25 and 27:1-19; Numbers 6:1-21 and 15:1-10; Deuteronomy 12:11 and 17; Psalm 66:13-15; Malachi 1:14 and Matthew 5:33-37).

Vows and Oaths (Numbers 30:1-2): Moses said to the heads of the tribes of Isra’el, saying: This is what ADONAI commands: When a man makes a vow (Hebrew: neder for a positive vow, to do something) to the LORD or takes an oath (Hebrew: shevu’ah) to obligate himself by a pledge (Hebrew: ‘issar for a negative vow, to keep from doing something), he must not violate (Hebrew: yachel, meaning to pollute or defile the sacred) his word by failing to fulfill it, but shall do according to all that proceeds out of his mouth. These mitzvot are traditionally interpreted to mean that any utterance should be regarded as binding in a vow-like formula. For example, “If such-and-such happens, I’ll eat my hat.” The standards of Torah would suggest that if “such-and-such” did happen, that person should look into getting a new hat. The command to do according to all that goes out from your lips requires that we fulfill every obligation that we have spoken, whether it is an oath, a vow, a promise or just a statement (to see link click Fi – The Fulfillment of Vows and Oaths).

As a precaution, traditional Jews often hedge their statements with plenty of “God willing” and “B’li Neder,” which means “without an oath.” For example, “When I am feeling a little better, God willing, I will wash the car, b’li neder.” The “God willing” acknowledges ADONAI’s sovereign hand in our affairs. The “b’li neder” recognizes that even our best laid plans often go astray.

The mitzvot regarding keeping one’s vows, oaths and utterances teaches us about the nature of the Holy One. If He commands us to be true to our every word, even those words spoken casually, then He is certainly true to His own Word. He has spoken, He cannot disobey His Word, reverse it or abolish it (see The Life of Christ Dg – The Fulfillment of the Torah). His integrity is absolute. Unlike mankind, there is no disconnect between the utterance of God’s mouth and God Himself. A man may say words that are not true, but every word spoken by our Lord is the very truth of the Father. His Divine Word cannot be understood as something separate from Him. The morning prayers of Baruch SheAmar declare, “Blessed is He Who speaks and does; Blessed is He Who decrees and fulfills; Blessed is He Who has mercy on earth . . . who lives forever and endures to eternity; Blessed is He who redeems and rescues – Blessed is His Name!⁶⁸⁸

Dear Heavenly Father, Praise You that every word spoken by You is true and totally trustworthy. What a comfort it is for me to look up lovingly to my heavenly Father and see a completely trustworthy Father who always keeps His word and who always is right there by my side, ready to help and to guide me. For God Himself has said: I will never leave you or forsake you (Hebrews 13:5c). Thank you for Your promise to give the righteousness of Messiah to those who love you so they may be able to enter heaven to live with you eternally. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21).

What a costly and precious gift You gave! How wonderful Your promise of mercy and compassion to those who fear You. He has not treated us according to our sins, or repaid us according to our iniquities. For as high as the heavens are above the earth, so great is His mercy for those who fear Him. As far as the east is from the west, so far has He removed our transgressions from us. As a father has compassion on his children, so ADONAI has compassion on those who fear Him (Psalms 103:10-13). What a wonderful and trustworthy heavenly Father You are, who always keeps all His promises! I love You and desire to live my life pleasing You. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Fulfilling one’s vows quickly (Deuteronomy 23:21-23 and Ecclesiastes 5:4): The Bible makes it clear that we are under no obligation to make a vow. If, however, we do make a vow, we must be quick to pay it. Tardiness in fulfilling the vow is regarded as a sin. When you make a vow to ADONAI your God, you are not to delay in fulfilling it, for ADONAI your God will certainly demand it of you, and your failure to do so will be your sin. If you choose not to make a vow at all, that will not be a sin for you; but if a vow passes your lips, you must take care to perform it according to what you voluntarily vowed to ADONAI your God, what you promised in words spoken aloud (see the commentary on Deuteronomy Eg – Keep Your Word). According to Ecclesiastes 5:4, delaying payment of a vow is something only a fool would do: When you make a vow to God, do not be late in paying it; for He takes no delight in fools. Pay what you vow! This commandment is certainly applicable to us. We might vow to give a certain amount of money to a particular ministry, or promise to do a certain thing for the Lord. When we do, we should fulfill it quickly.

The Sages teach that when a person who made a vow to bring a sacrifice or gift to the Temple and leaves it unfilled has transgressed the commandment once the three pilgrimage festivals have passed by (see the commentary on Exodus Eh – Three Times a Year Celebrate a Festival to Me). The extra time was allowed for the person vowing a sacrifice because he would not have the opportunity to fulfill the vow until he went up to the Temple. The pilgrimage feasts afforded him three such opportunities.

However, in the case of one who has vowed to give to charity, he is obligated to give it as soon as possible. Raba said, “If a person vows to give alms to the poor, he is required to do so immediately. What is the reason? Because the poor are standing in waiting.” That much might appear to be obvious, but a person might think that, since charity is mentioned in the passage dealing with offerings, the alms need not be paid until the three pilgrimage festivals have elapsed, as in the case of offerings . . . The sacrificial offerings are dependent on the festivals, but giving charity is not, for the poor are waiting (b.Rosh Ha’Shanah 6a).

Like all the commandments, the prohibition on tardiness when paying a vow teaches us about the very nature of God. The mitzvah is a reflection of the nature of its Author. For it certainly seems like Ha’Shem is often tardy in keeping His promises and covenant oaths, but if that were so, then He could not issue a mitzvah which tells us to be prompt with the same. The Apostle Peter reminds us: The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance (Second Peter 3:9). In fact, ADONAI will fulfill all of His vows to Abraham, Isaac, and Jacob before the three pilgrimage festivals have passed. The Feast of the Passover was fulfilled by the death of Messiah; the Feast of Shavu’ot was fulfilled by the birth of the Church and the great harvest was begun; and the Feast of Sukkot will be fulfilled by the Messianic Kingdom and all the nations will ascend to the King in Jerusalem.⁶⁸⁹

Swearing falsely (Matthew 5:33-36): A child will sometimes justify breaking a promise by saying, “I had my fingers crossed.” Adults generally resort to more subtle methods, but the effect is the same. “I never said I would do it today, I just said I would do it” . . . and that sort of thing. A person who vows to abstain from sweets might later ask himself, “Did I really say that I wouldn’t eat those cookies? Surely it was just brownies that I had in mind.” We are full of creative rationalizations for our dishonesty.

In the First Century, there were apparently a few adept rationalizations as well. The Master quotes two passages from the Torah that were apparently used with each other to imply that only vows made in the Name of ADONAI were binding. Again, you have heard that our ancestors were told, “You shall not make false vows, but shall fulfill your vows to the Lord” (Matthew 5:33 quoting Leviticus 19:12 and Num 30:2).

The first passage He quotes in Leviticus 19:12 which says: Do not swear by My Name falsely, which is profaning the Name of your God; I am ADONAI. The second passage is Numbers 30:2, which says: When a man makes a vow to the LORD or takes an oath to obligate himself by a pledge, he must not break his word but shall do according to all that proceeds out of his mouth. Apparently, those who were misusing the passage to rationalize false oaths were reading it as if only vows made to ADONAI or in the Name of the LORD were binding. Therefore, by using other phrases such as “vowing by heaven,” “vowing by earth.” or even “vowing by Jerusalem,” they felt less bound to their vow. Yeshua soundly corrected this notion when He said: But I say to you, make no oath at all, either by heaven, for it is the throne of God, or by the earth, for it is the footstool of His feet, or by Jerusalem, for it is the City of the Great King (Matthew 5:34-35).

The same issue is at work behind the Master’s rebuke in Matthew 23:16-22. In that passage, those who had sworn by the altar or by the Temple felt that, since they had avoided directly using God’s Name, they were not bound by their vow. Woe to you, blind guides! You say, “If anyone swears by the Temple, it means nothing; but anyone who swears by the gold of the Temple is bound by that oath.” You blind fools! Which is greater: the gold, or the Temple that makes the gold sacred? You also say, “If anyone swears by the altar, it means nothing; but anyone who swears by the gift on the altar is bound by that oath.” You blind men! Which is greater: the gift, or the altar that makes the gift sacred? Thus, anyone who swears by the altar swears by it and by everything on it. And anyone who swears by the Temple swears by it and by the one who dwells in it. And anyone who swears by heaven swears by God’s throne and by the one who sits on it.

The Mishnah (see The Life of Christ Ei – The Oral Law) records similar oath-taking foolishness that were going on in the days of the Apostles. The following passage from tractate Nedarim contains three cunning ploys by which a person might make a deceptive vow and feel exonerated in doing so. If a person vows something to be korban, or dedicated to the priesthood, but then later says, “I did not vow it to be anything but a fishing net;” or if he vowed a gift dedicated to the Temple, but later says, “I did not vow it to be anything other than a gift fit for a king;” or if he vows, “Forfeit to the Temple is anything my wife might receive from me,” but later says, “I meant my ex-wife,” they are to be punished and treated strictly . . . so that they do not regard taking vows as a laughing matter (m.Nedarim 2:5).⁶⁹⁰

Do not swear at all (Matthew 5:34): The Master commands us not to swear at all. Some people take Messiah’s ban against taking oaths as contradicting the teachings of the Torah. It is not. The Torah’s mitzvot regarding oaths and vows place no obligation upon us to make vows of any type. Instead, they are warnings against making false vows or breaking vows and oaths. Regarding the practice of vowing to abstain from something otherwise permissible, the Sages said, “Are not the prohibitions laid down in the Torah sufficient for you, that you should seek to impose upon yourselves still other prohibitions” (y.Nedarim 9:1). Similarly, Paul took a dim view of self-denial in general. He said: Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence (Colossians 2:23).

The Sages regarded taking a vow or oath as risky business that was best avoided. Several passages from the Oral Law might be cited which seek to discourage people from the practice of taking vows.

Is it not written, “If you refrain from vowing, it would not be a sin for you?” And it is further written, “It is better that you should not vow than that you should vow and not pay.” And it has been taught, “Better than both is he who does not vow at all!” This is the opinion of Rabbi Meir (b.Chullin 2a quoting Deuteronomy 23:22 and Ecclesiastes 5:5).

It was taught, “Never make a practice of vowing; for ultimately, you will violate the oath” (b.Nedarim 20a).

Rabbi Nathan said, “Whoever vows is as though he built a high place of pagan worship; and if fulfilled, is as though he burnt the incense on it” (b.Nedarim 60b).

There is also a great danger in taking an oath in God’s Name for purposes of verification. Though it was a common practice sanctioned by the Torah to take an oath in God’s Name to prove one’s honesty, the Sages discouraged it. A man might be so certain of the truth that he swears in God’s Name. Yet at the same time, he might be mistaken or misled. Better not to swear at all. In the First Century, the Essene community had sworn off swearing a vow or an oath altogether. Instead, they insisted on such a high level of integrity that their simple word was regarded as binding as an oath or a vow. Josephus writes of the Essenes as follows: Any word of theirs has more force than an oath; swearing they avoid, regarding it as worse than perjury, for they say that one who does not believe without an appeal to God stands condemned already (Josephus Jewish War 2.8.6).

It is obviously necessary to make some vows like marriage, and the Master’s prohibition should not be regarded as a ban on contracts or promises. Instead, we are to be a people of such immense integrity that our simple yes is to be equivalent to an oath taken in the Name of God. Our simple yes is to be as binding as an eternal contract between heaven and earth. We are to be a people of such integrity, that no further verification is needed from us other than a yes or a no. According to Rabbinic standards of the Master’s day, an emphatic yes or an emphatic no should be regarded as binding as an oath. Moreover, as Messiah commands us: Do not swear [a vow or make] an oath at all (Matthew 5:34a).⁶⁹¹

But suppose a man makes a rash and foolish vow. Who may he turn to for release? The traditional Halachah of Judaism determined that a court of three Elders of Isra’el could release anyone from a vow or an oath, so long as another party was not involved by the oath (for example, marriage or business contract). The three Elders vows adopted for the sake of, or involving another party cannot be annulled by rabbinical court without the consent of the other party. But, an oath placed upon oneself could be annulled.

The explanation for this amazing ruling is based on the words: he must not break his word. The Sages interpreted it to mean, “He may not break it, but others could dissolve it for him (b.Chagigah 10a quoting Numbers 30:2). It is a noble effort to find the scriptural authority of the rabbinical court to nullify vows; but in reality, there is no such proof. The Mishnah (see the commentary on The Life of Christ Ei – The Oral Law) agrees that “the mitzvot concerning the annulment of vows float in the air and have no basis to rest upon” (m.Chagigah 1:8). This means that they have no scriptural foundation. They are simply a matter of the traditions of men (Mark 7:8). According to that tradition, if a person has taken a vow they regret taking upon themselves, they may convene a court of three elders functioning as a beit-din (court of law), and have the authority to lose the person from the vow, or, if they so choose, to bind the person to the vow.

The assumed power to bind or lose vows is the basis for a ritual called Hatarat Nedarim, or the annulment of vows. It is a ritual of introspection and spiritual meditation that some perform on the evening before Rosh Ha’Shannah and on the eve of Yom Kippur. The ritual is done twice during the high holy days because the Chachamin (the Sages, or Elders of Isra’el) consider it a serious matter to approach the Day of Atonement (see the commentary on Leviticus Ef – Yom Kippur) with a broken vow.

A person may have taken a vow upon himself during the course of the year, such as, “I will never again look with desire on a young woman,” or perhaps take an inadvertent vow, “I will never shop there again!” The Jews view vows of this type place a person in jeopardy before the judgment. As if one’s accumulated sins were not sufficient, they were creating more sins for themselves. In order to clean the slate before judgment, the ritual of renouncing such vows is carried out before the high holy days.

The ritual took on added significance in the troubled years of the Spanish inquisition (1478 to 1834), which saw whole communities of Jews forcibly converted to Christianity. Given the choice of confessing Christ or dying a slow, torturous death, many chose to renounce Judaism and accept Christian baptism. These forced converts would often live as “Christians” all year long, hiding their real faith, and then sneak to the synagogue to renounce the vows they had taken during the year. In addition, a great diasporic movement began and from 100,000 to 300,000 Jews left Spain and settled in different parts of Europe and the Middle East. When the state of Isra’el was recognized by the United States on May 14, 1948, and later recognized by the UN General Assembly on May 11, 1949, many Sephardic Jews returned to live there. In Sephardic communities around the world today, it is customary to repeal one’s vows twice each year; forty days before Rosh Ha’Shanah, on the nineteenth of Av; and forty days before Yom Kippur, on the first of Elul.

In the ritual on the eve of Rosh Ha’Shanah, a court of three elders is convened. The congregants, requesting the annulment of vows, specify that they do not seek annulment of vows that cannot be annulled (for example, marriage or business contract), but rather they request the annulment of inadvertent vows, oaths, nazarisms, prohibitions, cherem, korban types of vows, etc. In the ritual, the court responds as follows, “May everything be lost to you, may everything be permitted to you. There does not exist any vow, oath, nazarism, cherem, binding korban, excommunication or curse. But instead there is pardon, forgiveness and atonement. Just as the earthly court loses them, so may they be lost in the Heavenly Court (Annulment vows, Eve of Rosh Ha’Shannah liturgy).

Several parallels are immediately obvious between the court’s power to bind or loose vows and the words of the Master. Yeshua explicitly gave His apostles the power to bind and loose, and He did so in a legal context of an assembly of the court of law: Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven (see The Life of Christ Fx – On This Rock I Will Build My Church), where witnesses were called to testify (Matthew 18:16) and a formal court was assembled (Matthew 18:20). The authority of the Sages to lose, forgive, pardon, permit and atone, sheds light on another difficult saying of the Master. In John 20:23 He told His apostles: If you forgive sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained. Taken out of the rabbinical context of a court of law, this passage doesn’t make sense. But when we read in the Jewish context in which the Master spoke it, it is perfectly consistent with the authority extended to the Sages.⁶⁹²

The Fulfillment of Vows and Oaths
30: 1-16

Integrity is a matter of Torah. The ethics of Torah demand scrupulous honesty. Over and over again we encounter legislation regarding honest weights and measures, equity, vows and oaths. Integrity is a matter of internal and external consistency. The inside must be the same as the outside of a person, and vice versa. Disingenuousness and deceit may be measured by the size of the discrepancy between a person’s words and the actual matter of which they are speaking. When our actions agree with our confessions, we are living out integrity according to Torah’s standards. A central area in which integrity is tested is the matter of oaths and vows.

An oath (Hebrew: shavuah) is a solemn, formal declaration or promise, typically appealing to a higher source of authority as proof of reliability. Oaths can be formulated in any number of ways. Numerous examples might be cited from Scripture. Abraham’s covenant with Abimelech is regarded as an oath (see the commentary on Genesis, to see link click Fk – The Treaty at Beersheba). Abraham’s servant took an oath to find a wife for Isaac (see Genesis Fx – Go to My Country and Get a Wife for My Son Isaac). And in several places, ADONAI promises an oath to give the land of Isra’el to the descendants of Abraham, Isaac, and Jacob.

The matter of oath taking can be seen in the Ten Commandments. You must not take the name of ADONAI your God in vain . . . (Deuteronomy 5:11a) is traditionally understood as a prohibition on false oaths invoking the Name of God. We see numerous instances of oath taking in the Hebrew Scriptures. A person in the Bible might make an oath to the effect, “May the LORD deal with me, be it ever so severely, if I do not do such-and-such” (for example see Ruth 1:17 or First Samuel 20:13 and 25:22). That is one example of an oath taken in the Name of the LORD. Oaths were often taken to prove one’s honesty in a matter of a dispute. Sometimes a rabbinical court might even require a person giving testimony to make an oath for an oath given as confirmation is an end of every dispute (Hebrews 6:16). The idea of the oath is that it appeals to the authority of YHVH. Thus, a person making the oath claims “God as my witness.” The assumption is that if the person were lying, Ha’Shem would punish him.

In Genesis 22:16-17 God swears by Himself to bless Abraham with the certainty of His promises. When God made his promise to Abraham, since there was no one greater for him to swear by, he swore by himself, saying, “I will surely bless you and give you many descendants.” And so after waiting patiently, Abraham received what was promised. People swear by someone greater than themselves, and the oath confirms what is said and puts an end to all arguments. In the Oral Law (see the commentary on The Life of Christ Ei – The Oral Law) there are also many discussions about the topic of oaths (for example b.Baba Meitza 82b). There is an entire tractate called Shevu’ot pertaining to oaths.

A vow (Hebrew: neder) is a type of oath by which a person binds himself or herself to perform a certain act or to refrain from a certain thing. A vow is understood as a promise, obligation or prohibition that a person declares upon himself or herself. The Nazarite vow of is a good example of a biblical vow (see Ba – The Nazarite Vow). The person taking the vow prohibits himself from certain things (grape products, corpse contamination and haircuts) while obligating himself to other things (the sacrifices brought to complete the vow). Numerous other examples can be found in both Scripture and rabbinic literature. Tractate Nedarim of the Oral Law is completely devoted to the subject of vows. A vow to bring sacrifices is very typical in the biblical text. Again and again the Psalms refer to paying one’s vows by bringing sacrifices. In Leviticus 7:16, we learned that vowing Peace Offerings was so common that a certain class of Peace Offerings was called a Neder Offering.

Usually a vow is stated conditionally, “If such-and-such happens, then I will do such-and-such.” A person at sea in a dangerous storm might vow, “If the Lord will rescue me from this storm, then I will bring a Peace Offering,” or “then I will quit smoking.” In either case, it is a vow. It is obvious that a person cannot bind themselves to violate Scripture. Therefore, a vow to bring sacrifice today (see the commentary on Hebrews Bp – The Dispensation of Grace) would automatically be null and void, but the smoking thing would stand.⁶⁸⁶

This chapter is an example of a chiasm in summation (see Numbers Ac – from a Messianic Jewish Perspective: Chiasm and introversion). The case for these mitzvot is presented in the progressive stages of the marital relationship:

A (The case of a woman under the authority of her father – 30:1-5)

B (The case of a woman under the authority of her husband – 30:6-15)

B These are the mitzvot . . . between a man and his wife

A and as between a father and his daughter . . . (30:16)

The Eighth Day Assembly
29: 35-40

The eighth day was the culmination of all the appointed times.

The eighth day after the seven days of Sukkot (see the commentary on Leviticus, to see link click Eg – Hag Sukkot) is an appointed time (see the commentary on Leviticus Dw – God’s Appointed Times). YHVH commanded the Israelites, “On the eighth day you are to have a holy assembly, or Shemini Atzeret” (Leviticus 23:36). This was not part of Sukkot, but the Israelites were to treat it like a Sabbath day, not to do any kind of ordinary work. Although this eighth day is separated from Sukkot itself by the number of offerings given, its proximity in time probably explains why such passages as First Kings 8:2, 65-66 speak of Sukkot lasting eight days.⁶⁸⁰ The eighth day of Sukkot is traditionally regarded as the day the Torah cycle is concluded and begun again. At the Temple/Tabernacle ceremony the priests were to present a continual ‘Olah offering (see Leviticus Ao – The ‘Olah Offering: Providing Access to God), an offering made by fire, giving a pleasing aroma to ADONAI, consisting of one bull, one ram, seven male lambs in their first year, without defect; with the Grain (see Leviticus Ap – The Minhah Offering: Assuring People of God’s Acceptance) and Drink offerings for the bull, the ram and the lambs, according to their number, in keeping with the rule; also one male goat as a Purification Offering (see Leviticus Aq – The Chatta’th Offering: Communicating God’s Forgiveness); in addition to the continual ‘Olah Offering with its Grain Offering with its Drink Offerings (29:35-38). The purpose of the male goat is explained in the tractate Shavu’ot of the Mishnah (see The Life of Christ Ei – The Oral Law). It was a fail safe measure. The male goat was meant to provide atonement for those who inadvertently desecrated the Tabernacle by coming near to God in a condition of ritual impurity.⁶⁸¹

Then the eighth day of assembly is summarized for the priesthood: You are to offer these to ADONAI at your appointed times in addition to your vows and voluntary offerings — whether these are your ‘Olah Offerings, Grain Offerings, Drink Offerings or Peace Offerings. Moses told the Israelites all that ADONAI commanded him (29:39-40). The recap of each of these festivals was a necessary part of the transfer of power from Moses to Joshua. The wilderness generation would soon be in the Promised Land, where these festivals would take on the full meaning in the life of the people. It would be a good Land that they would be able to bring all these sacrifices to ADONAI because of His bountiful provision. The restatement of these various offerings is a mark of faith and trust in the LORD that at last He would fulfill His promise to bring His people into the Land that was, and is, His gift to them.⁶⁸²

The additional (mussaf) sacrifices of the Eighth Day are remembered today with an additional prayer service, essentially consisting of a repetition of the Amidah. This day is known as Simchat Torah (the Jewish holiday that celebrates and marks the conclusion of the annual cycle of public Torah readings), and these two days, the Eighth Day and Simchat Torah, are combined into one blockbuster holiday. The real joy of the day is expressed by dancing with the Torah scrolls. In joyous processionals around the congregation, the men take the Torah scrolls in arm and dance with them in seven full trips. The women and children follow after the Torah, dancing, leaping, and singing. Between each circuit, a series of “Hosanna’s” are pronounced. The following is the seventh hosanna, pronounced before the final Torah circuit.

Please ADONAI, save now!
Please ADONAI, bring success now!
Please ADONAI, answer on the day we call!
Holy and Wondrous One, save now!
Compassionate Gracious One, bring success now!
Keeper of the Covenant, answer on the day we call!
Supporter of the Unblemished One, save now!
Eternally Strong One, bring success now!
He Who is Unblemished in His Deeds, answer on the day we call!⁶⁸³

Sacrifice was a continual process in the courts of the LORD, a theme picked up by the writer to the Hebrews, who speaks of the same sacrifices repeated endlessly year after year (Hebrews 10:1). This writer then points to the body Yeshua Messiah as a once for all-time sacrifice (Hebrews 10:10) and in whom the priestly sacrifice was fulfilled. In Him all meaning has been realized. He now sits at the right hand of God (Hebrews 10:12). No one reading these feasts in Numbers 28-29 would ever imagine a godly priest sitting down; the work was never done. But in Yeshua’s sacrifice, all the work was complete. Sacrifices of animals, offerings of grain and wine – all were fulfilled in Messiah’s work on the cross, to the praise of God the Father.⁶⁸⁴

Dear Abba, Father, Praise You for being Almighty and All-powerful so that when I call to You, I can have complete confidence that You hear and have the power and wisdom to conquer any enemy. You have even conquered the enemy of death that Messiah died for our sins according to the Scriptures, that He was buried, that He was raised on the third day according to the Scriptures (First Corinthians 15:3-4)!

Your resurrection (Matthew 28, Mark 16, Luke 24, John 20) is proof of Your power over death. You will use that power to give life to all who love You. But now Messiah has been raised from the dead, the firstfruits of those who have fallen asleep . . . so also in Messiah will all be made alive (First Corinthians 15:20, 22c).

Thank You for being the perfect sacrificial lamb.  He entered into the Holies once for all – not by the blood of goats and calves but by His own blood, having obtained eternal redemption . . . the blood of Messiah – who through the eternal Spirit offered Himself without blemish to God – cleanse our conscience from dead works to serve the living God (Hebrews 9:12, 14b-c). I bow in worship of You and offer my life to You as my love gift. In Messiah Yeshua’s holy name and power of His resurrection. Amen

Haftarah Phinehas: First Kings 19: 21
(see the commentary on Deuteronomy Af – Parashah)

Zeal for ADONAI elevated both Phinehas and Elijah to national ministry. Like Phinehas (see Ea – Taking a Stand for God), Elijah was horror-struck over the introduction of Ba’al worship into the life of the nation. Elijah took on 450 prophets of Ba’al and ordered them all put to the sword. Jezebel heard of it and threatened Elijah, who ran in despair on a day’s journey into the Negev to die (First Kings 19:4). Twice Elijah proclaimed his zeal for the LORD, that he was the only one left to openly confront Ba’al worship in Isra’el (First Kings 19:10 and 14). God instructs Elijah to finish the task. He must anoint Hazael as king of Aram, Jehu king of Isra’el, and Elisha as his successor (see the commentary on Elijah and Elisha Au – A New Companion Named Elisha). Elijah headed for the Jordan Valley and threw his robe on Elisha as he plowed his field. Elisha responded decisively, sacrificing his plow and oxen to break with his former life (First kings 19:21). Elisha would train under Elijah and inherit a double portion of his master’s zeal for ADONAI (Second Kings 2:10).

B’rit Chadashah Phinehas: Revelation 20: 7-11

Heaven opens to make way for a Rider on a white horse called Faithful and True (Revelation 9:11). The Bible describes the Rider as the Messiah, with many royal crowns. He is called the Word of God, and King of kings and LORD of lords (Revelation 19:13 and 16). The Second Coming (see the commentary on Isaiah Kg – The Second Coming of Jesus Christ to Bozrah) describes a time when Messiah destroys the worldwide armies of the antichrist to set up His thousand-year reign from the Most Holy Place in the Jerusalem Temple. He will destroy the armies of the nations with the sharp sword of His mouth (Revelation 19:15 and 21). In His zeal, Messiah stains His clothing with the blood of those who oppose God’s. After the initial battle (see Revelation Ex – The Eight Stage Campaign of Armageddon), Messiah will set up His thousand-years reign on earth where He will rule from the Most Holy Place in Jerusalem (see the commentary on Isaiah Db – The Nine Missing Articles in the Messiah’s Coming Temple).⁶⁸⁵ But when the thousand years are over, the Adversary will be set free from his prison and will go out to deceive the nations in the four quarters of the earth, Gog and Magog, to gather them for the battle. Their number is countless as the sand on the seashore; and they came up over the breadth of the Land and surrounded the camp of God’s people and the city he loves. But fire came down from heaven and consumed them. The Adversary who had deceived them was hurled into the lake of fire and sulfur, where the beast and the false prophet were; and they will be tormented day and night forever and ever. Next I saw a great white throne and the One sitting on it. Earth and heaven fled from his presence, and no place was found for them (Revelation 20:7-11).

The Hag Sukkot Offering
29: 12-34

The Hag Sukkot offering DIG: What memories and feelings would be associated with living in booths? What would God want Isra’el to remember about their wanderings in the wilderness? How are the Sabbath and Sukkot similar? What was the purpose of the goat offering? How did the Jewish tradition of the pouring of the waters come about? What was so special about the seventh day?

REFLECT: Given the significance of this feast to Isra’el, why do you think Yeshua chose to reveal Himself on the last and greatest day of the Feast? When you look back on your life, has God met you more often during “wilderness” excursions, or at “feast” times? Why do you think that is? What do these lasting memories make you want to do now? How can you use this to strengthen your faith in God?

Hag Sukkot will be fulfilled by the Messianic Kingdom.

The last of the pilgrimage festivals in the Jewish calendar is the Festival of Sukkot. What is interesting about the three major “pilgrimage feasts” (see the commentary on Exodus, to see link click Eh – Three Times a Year Celebrate a Festival to Me) is that each required the firstfruits of the various harvests to be offered at the Temple/Tabernacle, but for different crops. Passover required the firstfruits of the barley harvest (see the commentary on Leviticus Ea – Rasheet); the Feast of Weeks required the firstfruits of the wheat harvest (see Leviticus Ec – Hag Shavu’ot); and the Feast of Sukkot required the firstfruits of the olive and grape harvest. As a result of the firstfruits being embedded in these three major pilgrimage festivals, the Feast of Firstfruits itself is not included in the restatement of the feasts here in Numbers 28 and 29.⁶⁷³

This passage instructs the priests how to properly prepare for Sukkot. The first day (29:12-16): On the fifteenth day of the seventh month (Tishrei) ADONAI commanded the Israelites to have a holy assembly and treat it like a Sabbath Day. He said: You are not to do any kind of ordinary work, and you are to observe the Feast of Sukkot to ADONAI for seven days. For seven days all Isra’el was to live in booths and rejoice before the LORD with four species. According to long standing tradition, the four species are the palm branch, willow and myrtle branches and a citron fruit. The rabbis developed 326 rules and regulations concerning the four species. In Temple times they were brought to the Temple and incorporated into the worship service for Sukkot, but since they are not Temple sacrifices, they are not Temple dependent. It marked the firstfruits of the Fall harvest. Because Sukkot follows Yom Kippur, it is considered to be a time of rejoicing following the affliction of the Day of Atonement.

The four species are still taken and waved before YHVH today. This is the customary way it is done. The palm, willow and myrtle are bundled together and held vertically in the left hand and the citron is held in the right. They are placed together. Facing east, the blessing is made, “Blessed are You LORD our God, King of the Universe, who has sanctified us with His mitzvot and commanded us to take the palm branch.” Then the four species are waved before ADONAI in six directions: east, south, west, north, up and down. This ritual is usually performed each of the seven days of the festival.⁶⁷⁴

You are to present a ‘Olah Offering (see the commentary on Leviticus Ao – The ‘Olah Offering: Providing Access to God), an offering made by fire, bringing a pleasing aroma to ADONAI. It is to consist of thirteen young bulls (the number of which declined by one bull each day), two rams, fourteen male lambs without defect in their first year, with their Grain Offering (see Leviticus Ap – The Minhah Offering: Assuring People of God’s Acceptance) – fine flour mixed with olive oil, six quarts for each of the thirteen bulls, four quarts for each of the two rams, and two quarts for each of the fourteen lambs; also one male goat as a Purification Offering (see Leviticus Aq – The Chatta’th Offering); in addition to the continual ‘Olah and Minhah Offerings and their drink offering.

On each of the seven days of Sukkot, a number of additional (mussaf) sacrifices are offered. Except for the number of bulls, it is simply double the number for all the other festivals: two rams and fourteen lambs for an ‘Olah Offering each day. On the Sabbath, the continual ‘Olah Offering was doubled to indicate the double portion of Shabbat. The same symbolic value is illustrated by the doubling of the Sukkot mussaf offerings. Rather than one ram and seven lambs, as was offered on all the other monthly and annual appointed times, the mussaf of Sukkot came from two rams and fourteen lambs – a double portion. Thus, we learn that Sukkot is to the festivals, what Shabbat is to the weekdays; just as the Sabbath is the climax of the week, Sukkot is the climax of God’s appointed times.⁶⁷⁵

All the offerings would be a pleasing aroma, an offering made by fire to ADONAI. The remark that those sacrifices were to be without defect reminds us how much more will the blood of the Messiah, who through the eternal Holy Spirit offered Himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God (Hebrews 9:14). The purpose of the Chatta’th Offering goat is explained in the tractate Shavu’ot of the Mishnah (see the commentary on The Life of Christ Ei – The Oral Law). The goat was a fail safe measure. It was meant to provide atonement for those who inadvertently desecrated the Tabernacle by coming near to God in a condition of ritual impurity.⁶⁷⁶

The pouring of the waters (29:16): The Oral Law points out three seemingly superfluous Hebrew letters in the passages about the Sukkot additional (mussaf) offerings (b.Taanit 2b, Sifrei 150 and Rashi on Numbers 29). Ordinarily, the word for its drink offering is spelled v’niskeihem, which means its drink offering. That is how it is spelled in 29:16, 22, 25, 28 and 34. However, in verse 18 it is spelled, v’niskeihem, which means their drink offering. Then in verse 31, there is an extra letter yod in the word, rendering it v’niskeyah.

On the second day (29:17-19): you are to present twelve young bulls, two rams, fourteen male lambs in their first year, without defect; with the Minhah and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; also one male goat as a Chatta’th Offering; in addition to the continual ‘Olah Offering, its Minhah Offering and their drink offerings.

On the third day (29:20-22): you are to present eleven bulls, two rams, fourteen male lambs in their first year, without defect; with the Minhah and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; also one male goat as a Chatta’th Offering; in addition to the continual ‘Olah Offering with its Minhah and drink offerings.

On the fourth day (29:23-25): you are to present ten bulls, two rams, fourteen male lambs in their first year, without defect; with the Minhah and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; also one male goat as a Chatta’th Offering; in addition to the continual ‘Olah Offering with its Minhah and drink offerings.

On the fifth day (29:26-28): you are to present nine bulls, two rams, fourteen male lambs in their first year, without defect; with the Minhah and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; also one male goat as a Chatta’th Offering; in addition to the continual ‘Olah Offering with its Minhah and drink offerings.

On the sixth day (29:29-31): you are to present eight bulls, two rams, fourteen male lambs in their first year, without defect; with the Minhah and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; also one male goat as a Chatta’th Offering; in addition to the continual ‘Olah Offering with its Minhah and drink offerings.

Ordinarily, the word for its drink offering is spelled v’niskeihem. That is how it is spelled in 29:16, 22, 25, 28 and 34. However, in verse 18 it is spelled, v’niskeihem, which means their drink offering. Then in verse 31, there is an extra letter yod in the word, rendering it v’niskeyah. Similarly, the word for according to their number, is spelled kamishpat in 29:18, 21, 24, 27 and 30. But in verse 33, it is spelled kamishpatam, which means according to their number. The Sages explained these anomalies as a sort of Torah code. Since every letter of Torah is presumed to be meaningful and full of purpose, the superfluous letters from the variants must, in their thinking, have some sort of deeper meaning. The Sages took the letter mem (m) from verses 18’s v’niskeihem, the yod ( ‘ ) from verse 31’s v’niskeyah and the mem (m) from verse 33’s kamishpatam. These three letters spell the Hebrew word for water (mayim). The word water in the midst of the passage describing the drink offerings of Sukkot was explained as the Torah’s endorsement of the water pouring ceremony conducted throughout the seven days of the Festival of Sukkot (see the commentary on The Life of Christ Gp – On the Last and Greatest Day of the Feast).

For the first six days, each day, just before dawn, two priests with shofar emerged from the Temple gates and alerted the crowd that the water pouring procession was about to begin. A column of priests, led by a priest carrying a golden pitcher from the Holy Place, passed through the midst of the reveling worshippers and out through the lower gate of the Temple. As they left the Temple, the trumpets were sounded again. They turned and descended into the city of David and came to the Pool of Siloam where the priest took the golden pitcher to draw living water before marching back up to the Temple.

However, on the seventh day, they made seven trips to the pool and back. By the time they had drawn the water, the sun had risen, and the continual morning sacrifice was underway. The assembled worshippers, bearing the four species, filled the Temple courts. Others carried giant willow and palm branches. When they returned to the Temple they chanted, “Hosanna! Save us now, we beseech You, O LORD! We beseech You, O LORD, send prosperity now. [Rabbi Yehudah says] they prayed “Save us we pray! Save us, we pray!” As they chanted these lines all the leaves were shaken off the willow boughs that they held in their hands, and the palm branches beaten in pieces, as if to remind God of His promises. Anyone fortunate enough to be in the Court of the Women strained to catch a glimpse of the high priest with the golden pitcher ascending up the ramp of the bronze altar. The shofars sounded for the last time, silencing the crowd, as the high priest lifted the golden pitcher high into the air and poured out the water into two silver funnels, one to the east (which was somewhat wider) and one to the west, with narrow openings leading down to the base of the bronze altar. This is when the zeal of the people reached its highest pitch. The crowd went wild. The sages say that whoever has not seen the rejoicing of the pouring of the water had never really experienced joy in their life (BT Sukkah 51a).

On the seventh day (29:32-34): after the water pouring ceremony, you are to present seven bulls, two rams, fourteen male lambs in their first year, without defect; with the Minhah and drink offerings for the bulls, rams and lambs, according to their number, in keeping with the rule; also one male goat as a Chatta’th Offering; in addition to the continual ‘Olah Offering with its Minhah Offering and drink offerings. There is a relationship between Sukkot and the weekly Sabbath. The Sabbath comes on the seventh day, and Sukkot comes on the seventh month. The Sabbath is generally understood as a foretaste of the Messianic Kingdom. So, too, with Sukkot. To see a short video on the water pouring ceremony click here.

Sukkot is the Sabbath of the holy days; therefore, the double portion of mussaf offerings is appropriate. It is the grand finale. When the seventh day of Sukkot is completed with the offering of the seven bulls, there is a great celebration. In the Jewish tradition, the seventh day is referred to as “The Great Salvation,” Hoshana Rabbah. Sukkot made the greatest demand on the numbers of animals to be sacrificed. The total for the additional (mussaf) offerings of Sukkot were 70 bulls, 14 rams, 98 sheep, for a total of 182 animals. On the eighth day (see Fh – The Added Eighth Day of Offerings) there were the additional offerings of one bull, one ram, seven lambs and one goat.

As with the other two pilgrimage festivals (see Exodus Eh – Three Times a Year Celebrate a Festival to Me), the Hallel (Psalms 113-118) is read on each day of the feast. The liturgies of Sukkot reflect the mussaf offerings of the Temple with additional prayers throughout the festival. These additional prayers are nowhere near as extensive as the prayers of the High Holy Days of Rosh ha’Shanah and Yom Kippur, but each day includes a repetition of the Shemoneh Eserei (see Fd – The Hag Shavu’ot Offering), and a special series of “Hosanna” petitions that remember the mussaft sacrificial liturgies of the Temple service. These are complimented with additional prayers and liturgical poems. One of the most thrilling of these is the beautiful prayer for the coming of Messiah called, “The Voice of the Herald.” Here are some excerpts.

A voice. He comes with multitudes of hosts to sit upon the Mount of Olives.
The herald of Good News proclaims. A voice.
A voice. His drawing near is with the blast of the shofar.
Beneath Him the mountain will split open.
The herald of Good News proclaims. A voice.
The Seed carried in the womb.
He was born like a child from inside His mother.
The herald of Good News proclaims. A voice.
A voice. She delivered and gave birth. Who is this?
Who has heard the likes of this?
The herald of Good News proclaims. A voice.
A voice. All these doings are purity.
Who has seen things like these?
The herald of Good News proclaims. A voice.
A voice. Salvation and this Set Time are made one.
Can the earth give birth in a single day?
The Herald of Good News Proclaims. A voice.
A voice. For the time when The Light redeems His people.
For a time when during the night there will be light!
The herald of Good News proclaims. A voice.
A voice. “Turn to Me and be saved! Today if you will but hear my voice!”
The Herald of Good News Proclaims. A voice.
A voice. A man has branched forth. The BRANCH is His Name!
He is David in His Strength.
The herald of Good News proclaims. A voice.
A voice. Rise up you who are covered in dust.
Wake up and Shout you sleepers in the dust.
The herald of Good News proclaims. A voice.
A voice. Give Salvation to the people forever.
To David and to his Descendent until eternity.⁶⁷⁷

For believers, Sukkot carries special significance because it will be celebrated during the Messianic Kingdom. Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, ADONAI-Tzva’ot, and to celebrate the Festival of Sukkot. If any of the peoples of the earth do not go up to Jerusalem to worship the King, ADONAI-Tzva’ot, they will have no rain. If the Egyptian people do not go up and take part, they will have no rain. Ha’Shem will bring on them the plague He inflicts on the nations that do not go up to celebrate the Festival of Sukkot. This will be the punishment of Egypt and the punishment of all the nations that do not go up to celebrate the Festival of Sukkot (Zechariah 14:16-19). We anticipate that Day when all Isra’el will be saved (see the commentary on Romans Da – The Redemption of Isra’el) and each Israelite will sit under his or her own vine and fig tree, and all the nations of the world will ascend to Jerusalem to celebrate Sukkot.⁶⁷⁸

The rabbis taught that the outpouring of the waters symbolized the outpouring of the Spirit of God because the Talmud distinctly says: Why is the name of it called, “The outpouring of the waters?” Because of the pouring out of the Ruach HaKodesh, according to what is said, “With joy shall you draw water out of the springs of salvation.” Therefore, also, the feast and the special joy of it are similar as those of “the pouring out of water.” For according to the Sages, the Ruach Ha’Kodesh dwells in mankind only through joy.⁶⁷⁹ Admittedly, there is no biblical justification for the pouring of the waters ceremony. But as believers, we remember it with special affection. It was on the seventh day of the pouring of the waters that the festival week reached its crescendo. It was on the last day of Sukkot, Hoshanah Rabbah, that our Lord declared in a loud voice: Let anyone who is thirsty come to Me and drink. Whoever believes in Me, as Scripture has said, rivers of living water will flow from within them (John 7:37-38).

Dear Heavenly Father, Praise You that all of Your promises are trustworthy and sure (Second Corinthians 1:19)! At the end of the seven year tribulation (Daniel 9:24-27), when all the armies of the world come against You, they are totally destroyed by the sword of Your mouth (Revelation 19:15). Without even a battle. You are so powerful that You have complete victory and then You begin your 1,000 year reign. Your Word is always true and Your Messianic Kingdom will come.

How wonderful that you are our Living Water (John 7:37-38), giving eternal life to Your children (John 3:16). When times get hard here on earth , we can lift our eyes to Your glory (Romans 8:18) and remember that heaven is not a dream but a reality (Revelation 21:1-4) for all who love You. Thank You for paying the price of our sins (John 1:29 and Second Corinthians 5:21), living within us (John 14:23), and preparing our eternal home in heaven (John 14:1-3). We love You and delight in living for You our wonderful and fantastic Abba Father! In Messiah Yeshua’s holy name and power of His resurrection. Amen

A group from our Messianic Congregation traveled to Isra’el from September 26th to October 6th, 2023 to celebrate the festival of Sukkot in Jerusalem. This picture was taken at the Hotel Dan. The next day when our plane landed back in Tennessee, the war had just begun. What a once-in-a-lifetime blessing it was to travel to Isra’el during Sukkot (see the commentary on Leviticus Eh – Dr. Seuss Explains the Rules of the Sukkah).