Category Archives: The Torah-Books of Moses

Nathan’s Commentary on Parashat Ha’Azinu (Deuteronomy 32:1–52)

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Deuteronomy 32

An Overview of Deuteronomy 32

The Poetic Song of Moses: A Prophetic History of the Rise, Fall and Redemption of YHVH’s People

  • Deuteronomy 32:1–4, The supremacy and perfection of YHVH and his Torah. The Torah, like rain, produces life. The great and perfect YHVH Elohim is the rock upon which Torah is founded, and he is the source of Truth, righteousness and justice. For this reason man should to ascribe greatness to and worship YHVH.
  • Deuteronomy 32:5–6, By contrast to Elohim, man is totally sinful and corrupt. Alhough Elohim made man in his image, in his sinful and corrupt state, man cut himself off spiritually from his Creator. Man may still be the physical children of Elohim, but in his cut off state, is YHVH still the spiritual Father of such a fallen, perverse, crooked, foolish and unwise people?
  • Deuteronomy 32:7–14, A history lesson—learn the lessons of history from your ancestors, or else you will repeat their mistakes. 
  • Deuteronomy 32:15–18, Israel’s apostasy was a result of their blessings and wealth. Like the Laodicean church of Revelation chapter three, their prosperity and comfort led to them for YHVH Elohim. 
  • Deuteronomy 32:19–22, YHVH is provoked to anger when his people’s sins.
  • Deuteronomy 32:23–27, Divine judgment—like a loving father, YHVH will disciplines his wayward children hoping they will come to their senses and repent of their sins. 
  • Deuteronomy 32:28–35, YHVH grieves over his wayward children—chastisement is inevitable. 
  • Deuteronomy 32:36–38, YHVH’s judgments for his people are judgments unto repentance, not judgments unto death. 
  • Deuteronomy 32:39–42, YHVH pleads with his people to return to him, then lists the consequences of sin. 
  • Deuteronomy 32:43, YHVH promises to redeem his people and provide atonement for their sins.

Deuteronomy 32:1–2, Words of my mouth…rain. Note the phrases: “words of my mouth,” “my doctrine,” “rain,” “my speech shall distill as the dew,” “small rain” and “showers.” Now compare these phrases with Ephesians 5:26. What is Scripture talking about here? Israel spent 40 years in a dry wilderness. By contrast, the Promised Land was a land flowing with milk and honey, was agriculturally fruitful and well-watered. Immediately before and after the giving of the Torah at Mount Sinai (Exod 20), there are several references to human thirst and YHVH needing to provide water for his people (Exod 15:22–27; 17:1–7 Num 20:2–13). During the Messianic Age (or the Millennium), living waters will flow from Jerusalem (Zech 14:8), and those who refuse to come up to Jerusalem for the Feast of Tabernacles (Sukkot) will receive no rain on their land (Zech 14:16–19). As you relate all these scriptures together, what is the bigger lesson YHVH is trying to teach us here pertaining to water and the word of YHVH? Basically, as we cannot survive without physical water, neither can we survive without the water of his Word.

Deuteronomy 32:2, Teachings droop as rain. Like the dew, the Torah is a gift from heaven and waters the ground of men’s hearts to help bring forth a bountiful harvest of righteousness. (See also Eph 5:26; Isa 55:1–11 cp. Mic 5:7.)

Deuteronomy 32:6, Do you thus repay or you are unmindful. The Hebrew letter hey at the beginning of this verse in the phrase “do you thus repay” is written larger and is separated from the surrounding words by a space making it the only one-letter word in the entire Tanakh. The Jewish sages tell us that this is part of Moses’ concealed signature in the Torah text—a Hebrew poetic device by which authors weave their signatures in the texts they have written in the form of an acrostic (Tikkun, p. 488).

Deuteronomy 32:8, Children of Israel. The Septuagint (LXX) has “angels of God”, the ESV has “sons of God”, and the Dead Sea Scrolls Bible (DSS) has “children of God”. The LXX and ESV references could be a reference to the fallen angel, demon-nephilim or the sons of Elohim reference found in Genesis 6:2 who along with their descendants founded kingdoms and empires that were opposed to Elohim. This alternate rendering possibly makes more sense, since Israel was not yet a nation when the Almighty assigned the nations to the heathens and the demon-gods or elohim that he placed over them and that they worshipped in place of the true YHVH Elohim. Or alternatively, perhaps YHVH arranged the heathen in their countries around the future land of Israel, and those heathen living therein were merely squatters illegally inhabiting the Promised Land before the children of Israel were a nation.

Deuteronomy 32:14, Blood of the grapes. What is the Torah referring to in this interesting, rather arcane phrase? Compare this with a parallel passage found in Genesis 49:11, which is clearly Messianic in nature. Now add into the mix Leviticus 17:11; Revelation 1:5; 7:14; Matthew 26:27–28; Romans 3:25; Ephesians 1:7; Colossians 1:14; John 15:1–5 and finally John 6:53–56. In the last scripture listed, is Yeshua advocating some bizarre cultic rite involving cannibalism, or is he relating back to these Torah passages that are messianic in nature and then relating them to his redemptive work at the cross, which believers commemorate when they take communion at Passover? I think so.

Deuteronomy 32:15, Yeshurun. The name Yeshurun is a poetic appellation for Israel and means “upright, straight or just.” YHVH ascribed this august title to Israel indicating that Israel was not to deviate from the high spiritual standards demanded by YHVH (The ArtScroll Stone Edition Chumash, p. 1103). This is a prophecy about what would happen to Israel once they were in the Promised Land. Sadly, eventually they would forsake the one who had redeemed and blessed them. Compare this with Yeshua’s admonition to the Laodicean believers in Revelation 3:14–21 (especially note verse 17), which is a description of the contemporary American and Western Christian church, much of which preaches an “easy-believism,” health and wealth, pop-psychology, “come to Jesus and everything will be all right” humanistic gospel message. Just because you may now be inclined to a more Torah-oriented lifestyle or part of a congregation that uplifts YHVH’s Torah to one degree or another does not mean that you have shed off this kind of thinking and its accompanying lifestyle. These warnings still apply to all of us. Selah (ponder and reflect).

Deuteronomy 32:18, You are unmindful. Abraham’s steadfastness in surviving ten tests of his faith eventually saved his descendants, who tested Elohim on ten different occasions in the wilderness. This is alluded to by the specially small yud (which in the Hebrew alphabet signifies the number 10) in the phrase teshyr tzor y’ladkha, the Rock Who gave birth to you, have forsaken (The Wisdom in the Hebrew Alphabet, by Michael Munk p. 129).

Deuteronomy 32:21, I will move them to jealousy with those which are not a people. I will provoke them to anger with a foolish nation. The term not a people is the Hebrew phrase lo-am.Curiously this same phrase occurs in two other places in the Tanakh (Isa 7:8;Hos 1:9) in reference to the Northern Kingdom or house of Israel (or Ephraim) and is repeated by Peter in reference to the “Gentiles” or “peoples of the nations” (which is the meaning of the Greek word ethnos translated as gentiles; 1 Pet 1:1; 2:9–10). Moreover, in Romans 9:25 Paul equates the “Gentiles” with the same people-group to which Hosea makes reference in Hosea 2:23. To whom is Hosea referring in his prophecy? (Read Hos 1:4,6; 4:15–17, chapter 5; 6:10–11; 7:1–11; chapter 8; etc.). Remember that the nation of Israel split into two groups at the time of Jeroboam and Rehoboam: the Northern Kingdom comprised of the ten northern tribes of Israel and was colloquially known in Scripture as Ephraim, house of Israel and Samaria, while the Southern Kingdom was known as Judah, the house of Judah and Jerusalem. 

Where are these Ephraimites of the house of Israel today? The answer can be found in Genesis 48:14 and 16 where the patriarch Jacob is prophesying over the two sons of Joseph: Ephraim and Manasseh. There we find some clues that point us to a religious people-group in existence today. When praying over his grandsons whose descendents would make up the largest number of people of the house of Israel or Northern Kingdom, Jacob with his arms he makes an interesting sign. He crosses his arms forming a cross? Then in verse 16, Jacob recounts his experiences with the Angel or literally Heavenly Messenger who “redeemed me from evil.” This is a reference to Genesis 31:1–11 where, while fleeing from Laban, Jacob’s adversary, he had a dream where the Messenger of Elohim calls himself the El of Bethel (or the El/God of the House of El/God). Who else is the Messenger of Elohim who is also a Redeemer but Yeshua the Messiah? (See Rom 3:24; Eph 1:7; Col 1:14; Heb 9:12.)

Finally, Jacob prophesies that his grandsons’ descendants would grow into a multitude in the midst of the earth. The word grow is the Hebrew word dagah/VDSfrom which the Hebrew word dag/DSor fish derives. This is why the ArtScroll Stone Edition Tanach translates this phrase as “may they proliferate abundantly like fish within the land.”

The question is then begged, what religious people-group on earth today can be associated with a cross, a Redeemer and a fish? Knowing this will give us a clue as to whom Paul and the other writers in the Testimony of Yeshua (NT) were referring when they equated the “Gentiles” with “a foolish nation” and “not a/my people.” Only the Christians fit the prophetic descriptions listed here.

Deuteronomy 32:22, The lowest sheol. The Scriptures in numerous places mentions sheol (a Hebrew word meaning “the grave”), but in several instances the Bible refers to the lowest sheol (e.g., Ps 86:13; Isa 14:15, NKJV). What is the difference between the grave and the lowest grave? It appears that sheol or the grave is where the bodies of mortal men go to await their resurrection either to immortality or to eternal death in the lake of fire (Rev 20:15). The lowest sheol appears to be the place where the devil and evil spirits (that rebelled at Lucifer’s fall and or prior to Noah’s flood) are confined awaiting the white throne judgment and their ultimate fate in the lake of fire. If this interpretation is correct, this may explain the enigmatic “spirits in prison” passage of 1 Peter 3:19. This would also be the pit or abyss into which Satan is cast and confined for 1000 years at Yeshua’s second coming (Rev 20:3). This may be what Isaiah 14:14–15 is referring to when it describes the fall of Lucifer and prophesies his being brought down into the lowest sheol, the pit or abyss.

This lowest sheol or lowest level of the grave is likely the same place that YHVH cast the angels that rebelled in the time of Noah where they are confined in chains of darkness awaiting their judgment at the end of the Millennium. This is probably the same “prison” or pit (Gr. tartaroo, pronounced tar-tar-ah-ohw, see notes at 2 Pet 2:4)that Satan will be cast into at the beginning of the Millennium and then briefly released from at the end of it to go forth and to deceive the nations (Rev 20:7–8). After that, Satan (presumably along with his demons) will be cast into the lake of fire where they will be tormented for eternity (Rev 20:10).The lake of fire is a different place than the pit, sheol or tartaroo, which is a temporary place of restraint or prison where YHVH places rebellious angelic beings to await their final judgment, which is the lake of fire. 

Deuteronomy 32:26, I will scatter them into the corners. How was this prophecy fulfilled by Israel? Who in Israel was scattered and forgotten? Certainly not the Jews. They were scattered, but not forgotten. Verses 28–29 say of these people that they are void of counsel and understanding and lacked wisdom. These are all terms relating to the Torah. Who today has forgotten the Torah and says it is “done away with”? What religious group says that it brings death not life (in contradistinction to verse 47)? Who has inherited (theological) lies from their spiritual fathers (Jer 16:19, read verses 14–21 for context), and who say that “the law has been done away”? Malachi the prophet tells us that in the last days that YHVH will rise up people in the spirit of Elijah who will go forth and turn the scattered and backslid children’s heart back to their spiritual fathers. This involve returning to the Torah of Moses (Mal 4:4–6). It is interesting to note that The ArtScroll Stone Edition Chumash in its rabbinical Jewish commentary states that this verse “refers to the exile of the Ten Tribes who were scattered to an unknown place where they were never heard from again” (p. 1105).

It is important to note that the ten northern tribes of Israel or Ephraim, as Scripture often shortened their name to, were scattered over the face of the whole earth after they were taken into captivity by the Assyrians (Ezek 34:6,12; 36:19; 37:21; John 11:52). In regards to Deuteronomy 32:26 which says, “I said, I would scatter them into the corners…,” the Orthodox Jewish The ArtScroll Stone Edition Tanach Chumash comments, “This refers to the exile of the Ten Tribes who were scattered to an unknown place where they have never been heard from again.” On the phrase of the same verse, “I would make the remembrance of them to cease from among men…” the same Chumash states, “This is a reference to the exile of Judah and Benjamin, the Davidic kingdom from which today’s known Jews are descended.” It goes on to say that though nations would seek to destroy Israel entirely YHVH would never allow Israel to become extinct or disappear. Israel’s perpetual existence is a constant reminder of YHVH’s plan and eventually Israel will thrive and fulfill YHVH’s intention for it (pp. 1105–1106). Samson Raphael Hirsch in his commentary on the Pentateuch on the same verse translates the phrase, “I would scatter them into the corners…” as, “I would relegate them into a corner” and then says that the Hebrew here refers to the “extreme end of a surface, the side or corner…” He, too, relates this fate to the ten tribes who would be scattered “to some distant corner of the world, where, left entirely to themselves, they could mature towards serious reflection and ultimate return to Me…” (p. 650).

Deuteronomy 32:43, Let all the angels of Elohim. (LXX) The Dead Sea Scrolls Bible (DSS) and Septuagint (LXX) vary greatly from the Masoretic Text (MT) on how this verse reads: 

Rejoice, O heavens, together with him; and bow down to him all you gods, for he will avenge the blood of his sons, and will render vengeance to his enemies, and will recompense those who hate him, and will atone fro the land of his people. (DSS)

Rejoice, ye heavens, with him, and let all the angels of God worship him; rejoice ye Gentiles with his people, and let all the sons of God strengthen themselves in him; for he will avenge the blood of his sons, and he will render vengeance, and recompense justice to his enemies, and will reward them that hate him, and the Lord shall purge the land of his people. (LXX)

Interestingly, the phrase in Hebrew 1:6, “Let all the angels of God worship him” (NKJV) is a direct quote from the LXX (or the more ancient Hebrew manuscript from which the LXX derives), and not the MT, which is a later version of the Tanakh. 

Will be merciful or will provide atonement. The key Hebrew root word in this phrase is kaphar meaning “to cover, purge, make atonement.” Yom Kippur and the kapporeth, which is erroneously translated as “mercy seat” in many English Bibles derive from kaphar. These Hebrew words are expressive and descriptive ways of showing the mechanics of YHVH’s mercy on sinful man. He literally covers their sins ultimately in the blood of Yeshua as the payment for the death penalty each person incurs because of his or her sins. Thus, this verse is a forward-looking prophecy pointing to Yeshua’s death on the cross.

Deuteronomy 32:47, It is your life. YHVH’s Torah-words or commandments (i.e., YHVH’s instructions in righteousness) are life for those who follow them. Do you really believe this? If so, are you living out YHVH’s Torah instructions to your best capability, or are you just playing religious games by not taking his Word seriously? If you really were convicted that YHVH’s Torah “is your life,” what changes would you make in your life to conform your life actions to these words? What things would you stop doing or start doing? How much more would you seek Yeshua, the Living Torah in daily prayer and the study of his Word? How much more would you contribute to YHVH by supporting his work on earth through your time, talent and treasure? How committed to him are you now compared to where he would have you to be? The answer to these questions and your action-based response thereto will determine your eternal fate vis-à-vis your relationship with your Creator, and eventually your eternal fate. The Song of Moses is a warning for those who stray from YHVH’s path of truth and righteousness as outlined in his Torah as well as the rest of the Bible. This song also offers hope to those who return to YHVH and receive his forgiveness for their sins, and then continue to walk in his paths of light, truth and righteousness that lead to a forever relationship with him.

 

Nathan’s Commentary on Parashat Vaylekh (Deuteronomy 31:1–30)

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Deuteronomy 31

Deuteronomy 31:3, YHVH your Elohim…will go over before, and he will destroy these nations. YHVH promised to destroy Israel’s enemies before them. Will he not do the same for us, since we too are en route to our spiritual Promised Land of which the physical Promised Land is but a prophetic picture? Who or what are your enemies? The authors of the Psalms identify many types of “enemies” other than people. Examples of a non-human enemies may be poverty, sickness, depression, lack of faith, discouragement, spiritual, satanic attacks or even our own sin natures that war against the Word and will of YHVH. Some of our enemies are a result of our own sinning and our repentance will result in our deliverance from them. But what about attacks that come against us through no fault of our own? What do we do about them? Do you realize who you are in Yeshua, and that you have the spiritual power to be a victorious overcomer by the name and through the blood of Yeshua? (Read Ps 91; Luke 9:1; 10:19; Rom 8:37; Eph 6:10-18; Jas 4:7–10; 1 Pet 5:6–10; 1 John 4:4; Rev 12:11.)

Deuteronomy 31:10–13, You shall read this Torah before all Israel. Verses like this tend to expose the theological confusion that occurs in the minds of many Christian Bible teachers. For example, about this verse, Christian commentator Matthew Henry writes about the need to read the Word of Elohim and that doing so will “help us to keep his commandments.” Yet elsewhere in the same commentary he says that the commandments or laws of YHVH “are done away with.” It is not possible for both of these statements be true at the same time.

Statements like these are representative of a split and incongruous, “double-speak” thinking on the part of many Christians when it comes to the commandments or laws of Elohim. Some laws, we are told, we are to keep (e.g., thou shalt not murder, lie, commit adultery, which are often referred to as “the moral law”—a non-biblical term), but other laws we can disobey (e.g., the Sabbath, dietary laws, and biblical feasts, which are referred to as “the ceremonial law”—another non-biblical term). 

Is it possible to have it both ways? That is, to believe that we need to keep the Creator’s commandments, yet, at the same time, believe that they are done away with? If so, then what is the meaning of such biblical phrases pertaining to YHVH’s Torah or Word as “forever,” “for a thousand generations,” “the same yesterday today and forever,” “till heaven and earth pass away,” “I change not,” and “think not that I came to destroy the Torah-law?” Is ­YHVH’s Word inconsistent and contradictory? Or is men’s false theologies and traditions at fault?

In reality, we need to ask ourselves an important question. Do we have a high enough view of YHVH Elohim and fear him and tremble at his Word (Isa 66:2), or have we, in reality, demoted the veracity of his commandments by contorting YHVH and his Word to fit the mindset of changeable and inconsistent man (which the Scriptures define as idolatry)? Idolatry occurs when we put something else above the will of YHVH instead of submitting to him as the Lord of our lives.

Moreover, have we, by denying the validity of some aspects of YHVH’s Word, bought into the lie that the serpent proffered at the tree of knowledge in the Garden of Eden? There he told the man and the woman that YHVH really did not mean what he said and that humans can take the “have it your own way” and “pick and choose” approach when it comes to obeying the Word of YHVH. In reality, this is the same philosophy that forms the basis for the religious movement called secular humanism, which is at the heart of all the religions of the world including much of the theology of mainstream Christianity.

Truthfully, how many aspects of Christian theology are no more than a thinly veiled version of the religion of humanism? 

These are tough questions that the saints who are citizens of the nation of Israel (Eph 2:11–19) need to seriously ponder. At the same time, let’s not forget the words of Yeshua in John 14:15, “If you love me, keep my [Torah] commandments” and the words of the apostle in 1 John 2:5–5, “He that says, ‘I know him,’ and does not keep his [Torah] commandments is a liar and the truth is not in him. But whosoever keeps his Word in him truly is the love of Elohim perfected: hereby know we that we are in him.”

Let’s be honest with ourselves. The bottom line reason why man has a hard time submitting to YHVH’s commandments is nowhere stated more concisely in the Bible than in Romans 8:7.

[T]he carnal mind is enmity against Elohim: for it is not subject to the law of Elohim, neither indeed can be.

Deuteronomy 31:12, Gather together the people…and the small children. A fundamental aspect of Hebrew culture is the teaching of the children. This is the primary responsibility of the parents as stated in the Shema (Deut 6:7) and secondarily that of the community of faith. Many parents have all but handed their YHVH-ordained charge in this area over to others such as the church, the government educational system, day care providers, the baby sitter and the like. Many if not most parents spend little time daily with their children. Additionally, often the children take the backseat in the education in many churches congregations. Typically, church pastors struggle to find volunteers to help in the children’s ministry. Is this right? Is this the heart of the Father? It certainly is not the heart of Yeshua who went out of his way to minister to the little children (Mark 10:13–16; see also Matt 18:1–5 and Mark 9:33–37).

Idolatry in ancient times…

Deuteronomy 31:16, This people will rise up, and go a whoring after the gods of the strangers of the land. Israel’s departure from her covenantal agreements with YHVH was assured, for Moses prophesied it. But repentance (verse 2) was always an option—an open door of return back to a right relationship with YHVH. Let us all repent of our having strayed from his commands whether ignorantly or intentionally. For example, have you repented of breaking his Sabbath command, of not observing and sanctifying his annual feasts, of desecrating the temple of your body by not following his biblical dietary laws, to list a few things? Though you may have broken YHVH’s laws in ignorance, doing so is still sin whether done in ignorance or not and repentance is still needed.

Modern idolatry!

Deuteronomy 31:16, Behold you will rest. Should this verse read as it is written, “Behold you will lie with your forefathers, but this people will rise up …” or, “You will [die and] lie with your forefathers you will [then] rise up.” According to the Talmud this verse is so ambiguous in its grammatical construction that were it not for the Masoretic cantillation marks (which are not found on a Torah scroll, but are based on scribal tradition) the latter reading could just as easily be the correct one and thus giving another scriptural source for the concept of the resurrection of the dead (this is according to The ArtScroll Kestenbaum Edition Tikkun—the Torah Readers Compendium, p. 485). Adding additional insight into this passage is the Aramaic Targum Pseudo Jonathan,which renders this text as follows: “And YHVH said to Mosheh, ‘Behold, thou wilt lie down in the dust with thy fathers, and thy soul shall be treasured in the treasury of eternal life with thy fathers: but this wicked people will rise up and go astray …’” What are the implications of the alternate rendering of this verse with regard to the resurrection of the dead.

Deuteronomy 31:18, And I will conceal my face. YHVH making his face to shine upon his people (Num 6:25; Ps 80:3, 19) or conversely concealing or turning his face away from his people is a Hebraism meaning “to be in the favor or disfavor of YHVH.” How sad it is to consider that our loving Heavenly Father will hide his face from those who disobey him and do evil (Deut 31:17, 18; 32:20; Ps 132:10; Ezek 7:22; 39:29). But what else can a holy YHVH Elohim do with regard to those who over their own free will choose to go against him?

Are your prayers being answered? Or do you sense that the heavens are brass (a symbol of judgment)? 

If things are not going well for you in your life, perhaps you need to search out those areas in your life where sin still exists. Ask YHVH to reveal them to you. Then repent, make changes and bring your life back into alignment with YHVH’s Word.

Deuteronomy 31:20, They shall have eaten and filled themselves. Compare this verse with Yeshua’s admonition to the Laodicean believers in Revelation 3:14–22. 

“And to the angel of the church of the Laodiceans write, ‘These things says the Amen, the Faithful and True Witness, the Beginning of the creation of God: “I know your works, that you are neither cold nor hot. I could wish you were cold or hot. So then, because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth. Because you say, ‘I am rich, have become wealthy, and have need of nothing’—and do not know that you are wretched, miserable, poor, blind, and naked—I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see. As many as I love, I rebuke and chasten. Therefore be zealous and repent. Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me. To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne. “He who has an ear, let him hear what the Spirit says to the churches.” ’ ”

What are the parallels between these two Scripture passages? To what degrees do these prophetic warnings apply to Christians in the American and Western church?

Deuteronomy 31:23, He gave Joshua the son of Nun a charge. Upon Moses’ passing, YHVH didn’t leave the children of Israel in a leadership vacuum to wander about aimlessly in a confused state. YHVH isn’t the author of confusion! YHVH is the author of godly leadership. He prepares and trains leaders and then raises them up to lead his people in the paths of righteousness as they make their way to his spiritual Promised Land. 

Beware of leaders who raise themselves up and promote themselves. To ensure that we don’t follow unrighteous, self-promoting and greedy leaders, let’s ask ourselves the following questions:

  • What is the purpose of righteous leadership? (See Eph 4:11–12.) 
  • What are the qualifications for leadership ? (See 1 Tim 3:1–13.) 
  • What is the premise of true, Spirit-ordained leadership? (See Matt 23:11.)

Many believers have been hurt by kingdom-building, hypocritical, money-grubbing and self-seeking leaders in the church world and, thus, now trust no one. They pride themselves on being “independent.” Is this good? Did Yeshua ever speak of his sheep as being “lone rangers” or did he refer to them as “a flock?” Does he ever speak of his flock as being shepherdless? 

Of course, Yeshua is the Chief Shepherd, but does he not also speak of undershepherds or humans shepherds who faithfully work under him? (Read John 10:1–18.) In this regard, consider the following:

  • Should not a flock that is under the guidance of a true servant-shepherd of Yeshua be a place of safety not harm? 
  • Is being outside the safety of a flock a place of safety or harm? (See Matt 18:12.) 
  • Yeshua says that those who are outside of a flock are “lost” and have “gone astray” and are in danger of perishing (Matt 18:11–14). Are you part of a literal flock of believers, or have you spiritualized this passage away to justify your independent (or rebellious?) spirit against YHVH-ordained authority?

Deuteronomy 31:26, Put it beside the ark. Think of a Torah scroll leaning up against the ark. What is this a spiritual picture of? To answer this, let’s recall what YHVH instructed Moses to place inside the ark. The ark contained the two stone tablets upon which were written the ten statements or commandments, Aaron’s rod that budded and the golden pot of manna. Each of these items in a unique and identifiable way pointed to various aspects of Yeshua the Messiah and his ministry. The Torah scroll leaning up against the ark, in one a very real way, illustrates the fact that without Yeshua the Torah cannot stand on its own. It will fall over. This is true for several reasons. Man can neither understand the Written Torah without understanding who Yeshua, the Living Torah-Word of Elohim, is nor can man live up to the righteous standards of the Written Torah without the example, teachings and spiritual help of Yeshua and the Holt Spirit.

Deuteronomy 31:29, In the latter days. What is the prophetic significance of the phrase in the latter days as used in this verse? Moses is prophesying about apostasy (i.e., turning away from YHVH’s Truth) here. (Compare this with the prophecies of 2 Thess 2:1–12, 2 Pet 2 and Jude.) How were these prophecies fulfilled in the second century of the common era as the early Christian, proto-Catholic church was abandoning its Hebraic, Torah-based roots ? How do these prophecies apply to today’s modern mainstream Christian church?

 

Nathan’s Commentary on Parashat Nitzvaim (Deuteronomy 29:9–30:20)

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Deuteronomy 29

Deuteronomy 29:15, Not here with us today. This verse teaches us that YHVH made his covenant not only with the Israelites of Moses’ day, but with their physical and spiritual offspring forever. What are the implications of this with regard to your life? How does it impact what you do, how you act, your attitude and relationship with your Maker to know that divine covenants were made 3500 years ago that have a bearing on our lives today as members of the members of the commonwealth or nation of Israel and offspring of Abraham through one’s relationship with Yeshua the Messiah (see Rom 11:11–32; Eph 2:11–19 cp. Gal 3:29; Rom 4:16; 9:8–11)? YHVH’s Torah-instructions in righteousness were central to the Abrahamic and Mosaic covenants. These along with the New Covenant are “the covenants of promise” (plural) to which Paul makes reference in Ephesians 2:12, and which he says apply to all Christians.

There are many people in the mainstream church who will say, “Since I’m not an Israelite, but I’m a Gentile Christian, I, therefore, have no obligation toward YHVH’s Torah, and thus the Old Testament laws mean little or nothing to me.” 

My response to this argument is that, with the flick of the hand and the nod of the head, by believing this, one dismisses most of the Old Testament and much of the New Testament, which is the Word of Elohim. The idea that a born again believer is still a Gentile and thus the Torah is irrelevant to them—a lie that the church system has convinced most Christians to believe—is not biblically substantiated. The Scriptures are clear on this point. For example, Paul calls redeemed believers the “one new man” and part of the nation of Israel. And who are the ex-Gentiles to which Paul makes reference who were formerly aliens to the covenants of Israel, but have now been brought into the commonwealth of Israel through the work of Yeshua (Eph 2:11–19)? After all, it is the Abrahamic Covenant that reveals the path to salvation, the Mosaic Covenant that reveals the path of righteousness and the New Covenant, which is the previous two covenants combined but now written on hearts that have been spiritually circumcised. Not only that, let us not forget that no Gentiles will enter the New Jerusalem—a picture of heaven on earth, since there is no Gentile gate into that city—only gates only 12 gates named after the 12 tribes of Israel (Rev 21:12). So to which Israelite do you belong? And how should, could or will this much overlooked Bible truth change  your life?

Now consider this. Some people might challenge the notion that covenants made with one’s forefathers are applicable to future generations. If this is your case, then let us pose the following question: Did the founding fathers of America make laws more than 200 years ago (i.e., the U. S. Constitution) that are legally binding upon Americans today? This can likewise apply to any nation with a constitution or legal governing framework that was established in the past. If this is the case with men’s laws, then how much more applicable upon us are covenants made by our forefathers 3500 years ago with YHVH? Just because our ­forefathers broke their covenant with YHVH does not free us to violate YHVH’s laws any more than if someone in the past violates a nation’s constitutional law frees the future generations from violating that law. Think about it! 

Deuteronomy 29:16–19, Emboldened to sin. As we pass through the spiritual wilderness of the world around us (verse 16) on our way to the Promised Land of our eternal inheritance, it is easy for us sin-oriented humans to justify our personal rebellion, our sinful habits, our lustful and materialistic thoughts on the basis of carnal and sinful rationalizations. Delusions are tempting. It is all too easy to fall prey to such excuses as, “Everyone around me is doing it,” or, “It feels like it’s okay, then to do,” or, “If it feels good, do it,” or “YHVH’s laws don’t apply to me…that was for the people back then, not for us today,” or, “That’s not what the church I belong to teaches,” or, “Surely YHVH doesn’t expect us to keep his commandments…they’re too hard to do…we can’t really do all that stuff today,” or, “We’re under grace today…that stuff has been done away with…Jesus fulfilled it …nailed it to the cross,” and so go the arguments and mental rationalizations of carnal humans. Do these statements square with YHVH’s words of truth? If we have fallen prey to such excuses to disregard the Creator’s commandments, we have, in reality, emboldened ourselves to continue sinning. Rather, the question each person needs to ask themselves is, “Do what I believe and practice square with YHVH’s Word?” Is YHVH pleased with our excuses or our obedience? What did Yeshua say would be an identifying mark of those who would love him? (Read John 14:15, 21.)

YHVH uproots his people because of Torahlessness!

Deuteronomy 29:20–28, Rooted them out of their land. What was YHVH’s response to those who refused to obey him? Are some of the curses (i.e., the bad things happening to you now) in your life possibly related to disobedience of his commandments (or YHVH’s instructions in righteousness) in the past or perhaps even now?

Deuteronomy 29:23, Whole land is brimstone. The areas just west of the Dead Sea where some scholars believe that ancient Sodom and Gomorrah were located is to this day a barren wasteland of gypsum containing little or no vegetation, and, in places, is covered in sulfur balls (brimstone) that one can still pick up. This region is an enduring testimony to the severity of YHVH’s judgments against men’s sin, which speaking loudly to us even now in harsh and warning tones.

Sulphur balls from the Dead Sea region.

Deuteronomy 29:26, Other gods. This is likely referring to the demon-gods (demigod) nephilim of Genesis 6:2–4 (The Great Inception by Derek P. Gilbert, p. 67).

Deuteronomy 29:28–30:1–20, The Final Redemption of All Israel. A time is coming when Israel, including the ten northern tribe will be redeemed and regathered back to the land of Israel after having been exiled into captivity from their land. What is the captivity from which Israel will be returning? 

What Is This Captivity? 

The biblical term captivity is often a reference to Samaria, the capital of the Northern Kingdom or house of Israel, being brought out of captivity by YHVH (Ezek 16:53). Also compare Isaiah 61:1 with Luke 4:18–21 where, while preaching in the region of Galilee and Nazareth (the historic homeland of the Northern Kingdom or House of Israel), Yeshua quotes the Isaiah 61 passage relating it to his ministry to the ten tribes of the lost sheep of the house of Israel (Matt 10:6). Yeshua states that it was his mission “to preach the gospel to the poor … to heal the brokenhearted, to preach deliverance to the captive and recovering of sight to the blind, to set at liberty them that are bound, to preach the acceptable year of YHVH.” 

To what“captivity” is Yeshua referring? Is it a physical or spiritual captivity? Compare this with Revelation 18:4 where YHVH states that his people (the saints) are enslaved to the last days’ Babylon the Great religious-economic-political system and must come out of it. What is this religious part of this system that he is now calling his people to leave?

Deuteronomy 29:28, Cast them into another land. “This verse also alludes to the fate of [those Israelites] who had become so assimilated among other peoples that their [i.e., the Israelite’s] origins had become forgotten. When the final redemption comes, these hidden ones known only to [Elohim] will be reunited with the rest of the nation and be restored to the status of their forefathers” (The ArtScroll Stone Edition Chumash, p. 1090). To whom is this Orthodox Jewish author referring here? Who became assimilated among the peoples and forgot their origins? Who is it that Elohim will bring out of hiding from among the nations where he, in judgment, scattered them and then reunite with the Jews (i.e., the tribe of Judah) in the end times during what the Orthodox Jewish sages refer to as “the final redemption”? In Jewish thought, what is the “final redemption”? (For the answer, read Ezek 34:13; 36:24; Isa 56:8; Matt 24:29–44; Acts 1:6; 1 Cor 15:51–53; Rev 11:15–18.)

Another land. Let’s next notice a quote from the ancient apocryphal Book of 2 Esdras13:40-45(elsewhere known as The Fourth Book of Ezra; quoted from Lange’s Commentary; bracketed phrases are from an alternate translation by James H. Charlesworth in his book entitled, The Old Testament Pseudepigrapha—Apocalyptic Literature and Testaments);Two Esdras is a Jewish work written near the beginning of the Christian era,

[T]hese are the ten tribes which were carried [led] away prisoners out of their own land [into captivity] in the time of Josia[h] the king, whom Salmanasar king of Assyria led captive, and carried them over the river and they were brought over into another land. But they took this counsel [formed this plan] amongst themselves, that they would leave the multitude of the heathen [nations], and go forth into a further country [a more distant region], where mankind never dwelt, that they might there keep their own statutes, which they had not kept in their own land. But they entered into Euphrates by the narrow passages of the river; for the Most High then wrought signs for them, and held still the waves [stopped the channels] of the river till they had passed over. But through that country there was a long journey to make of a year and a half; and the same region is called Arzareth [Hebrew for “another land”].

Arzareth or “another land” is a reference to the prophecy in Deuteronomy 29:28 which states, “And YHVH rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land [Heb. eretz acheret], as it is this day.” Acheret in the Hebrew means “another,” but also has the connotation of “new”such as “next year”(or in the “new year,” Gen 17:12), a “another well” (Gen 26:21); “another man” (i.e., a new husband); and so on. Other Hebrew words for “new” include chodesh or chadashah, which can mean either “brand new”or “renewed”such as in “new moon, new heart, or new heaven and new earth”; tiyrowsh, which refers to “new wine” or “new fruits.” These are unique Hebrew words, which specifically describe those things and nothing else; and beriyah, which is used once in Numbers 16:30, describes the earth opening up to swallow Korah and his malcontents. 

The point of this brief word study is that eretz acheret can justifiably be translated into English as “new earth,” or “new world.” The “New World” is a common historical reference to what? North America, of course. Was Deuteronomy 29:28 a cryptic prophecy to one of newly discovered regions where the tribes of Israel would be scattered? Perhaps this is what the rabbinic writings in 2 Esdras13:40–45are suggesting. One and a half years’ travel by foot and boat either west or east of the Euphrates could well lead one to North and South America.

Israel to Be Lost Among the Gentiles

Deuteronomy 29:28 states, “And YHVH rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land [Heb. eretz acheret], as it is this day.” How did the ancient Jewish sages understand this passage?

Rabbinic Commentary on this Verse

b. Talmud, Yevamot 17a (c. 500 C.E.) (Soncino Talmud, Soncino):

[T]hey had declared them [i.e. ,the ten tribes of Israel, see rabbinic footnote below]19 to be perfect heathens [or gentiles]; as it is said in the Scriptures, “They have dealt treacherously against YHVH, for they have begotten strange children.20” 

A Rabbinic footnote on this passage states, “(19) The ten tribes; (20) Hos. 5:7.”

The ArtScroll Tanach Series Bereishis/Genesis (an Orthodox Jewish commentary on Genesis) states, regarding Genesis 48:19, Orthodox Jewish sage of the Middle Ages, Ibn Ezra wrote:

Many nations will descend from him [Ephraim]. That is, the word, fullness, melo, connotes “abundance,” the phrase meaning: and his seed will become the abundance of the nations (Neter; Karnei Or)” (p. 2121). According to Radak [R. Dovid Kimchi Torah, a scholar of the Middle Ages], “This refers to the Exile when the lands of others will be filled with his scattered descendants. See also Hosea 7:8: Ephraim shall be mingled among the nations (ibid.).

Deuteronomy 30

Deuteronomy 30:1, It shall come to pass. This is an end time prophecy concerning the people of YHVH.

Deuteronomy 30:1–5; 31:16, Returning to Elohim. Israel’s departure from her covenantal agreements with YHVH was assured. Moses prophesied it. But repentance (verse 2) was always an option—an open door of return back to right relationship with YHVH. Have you repented of straying from his Torah-commands whether out of ignorance or purposely?

Deuteronomy 30:2, You will return unto YHVH. The word return is shuv/CUA, which means “to come back, turn back.” Bear in mind that one cannot turn back to what one never had in the first place. This prophecy says that those who YHVH has scattered because of their disobedience to his Torah-covenants will return to him. To whom is this referring? In Hosea 3:4–5, we find similar language:

For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: afterward shall the children of Israel return, and seek YHVH their Elohim, and David their king; and shall fear YHVH and his goodness in the latter days. (emphasis added)

Relate this to Revelation 18:4 and Malachi 4:4–6 along with Jeremiah 16:19 (read verses 15–21 for context).

Let us not forget that, “Ideal repentance is motivated by the desire to return to [Elohim], not because one seeks to rid oneself of suffering, and benefit from Divine blessings” (The ArtScroll Stone Edition Chumash p, 1091).

With all your heart. Moses makes the heart of man a major focal point in this chapter (see also vv. 6, 10, 17. The subject here is about returning to Elohim after having turned away from him, but this can only happen when the heart of man is willing disposed to do so, and not a minute before that. Repentance is all conditional on the heart of each individual person.

This scriptural passage presents the view that if YHVH’s people will return to him with all their heart and soul from the places he has scattered them because of their disobedience and that of their forefathers (v. 2) that he will begin to gather them together in their foreign lands (vv. 3–4). Eventually this will result in his people returning to the promised land of their inheritance (v. 5). In the process, after his people have inclined their hearts to following YHVH, he will respond by circumcising their hearts and that of their children to love him more, so they can walk in harmony with him by keeping his Torah commands, so he can bless them. This is all predicated upon his people making a choice to obey him (v. 19). Once the choice is made, he will pour out his grace upon his people, so they can continue to obey him with all their hearts. 

Deuteronomy 30:3, From all the nations to which YHVH … has scattered you. The Scriptures over and over again record that the house of Israel (Ephraim) would be scattered over the face of the whole earth (Ezek 34:6, 12; 36:19; 37:21; John 11:52), and that YHVH will regather them in the end times and return them to the land of Israel (Deut 30:3–5). Deuteronomy 32:26 says, “I said, I would scatter them into the corners …” The ArtScroll Stone Edition Chumash comments, “This refers to the exile of the ten tribes who were scattered to an unknown place where they have never been heard from again.

On the phrase of the same verse, “I would make the remembrance of them to cease from among men. …” the same Chumash states, “This is a reference to the exile of Judah and Benjamin, the Davidic kingdom from which today’s known Jews are descended.” It goes on to say that though nations would seek to destroy Israel entirely, YHVH would never allow Israel to become extinct or disappear. Israel’s perpetual existence is a constant reminder of YHVH’s plan and eventually Israel will thrive and fulfill YHVH’s intention for it” (pp. 1105–1106). 

Nineteenth orthodox Jewish scholar S. R. Hirsch in his commentary on the same verse translates the phrase, “I would scatter them into the corners …” as, “I would relegate them into a corner …,” and then says that the Hebrew here refers to the “extreme end of a surface, the side or corner ….” He, too, relates this fate to the Ten Tribes who would be scattered “to some distant corner of the world, where, left entirely to themselves, they could mature towards serious reflection and ultimate return to Me …” (p. 650). 

Some in the Christians deny that these Scriptures passages pertain to the ten tribes of the Northern Kingdom of Israel and instead insist that they are speaking about Judah (the Jews) only. They insist that the return of the Jews to the land of Israel starting in 1948 is the fulfillment of these prophecies and the ten tribes of Israel are lost forever. How can this a correct understanding in light of the Scriptures and the Jewish sages interpretations of those scriptures that states again and again that the ten tribes will return at the end of the age to be reunited with the Jews under the reign of Messiah Son of David (Ezek 37:15–28)?

Deuteronomy 30:6, Circumcise your heart. Obedience to YHVH is all about the heart, all about love and relationship between him and us. Are his commandments too difficult to keep? (See verses 11–14.) Ultimately obedience is about our making choices. What are those choices and what are both the long-term and short-term results of those choices? (Compare verses 29:27–28; 30:9, 20 with 30:15–16, and relate this to what Yeshua told the rich, young ruler in Matthew 19:16–19.)

Deuteronomy 30:6, Will circumcise your heart…and of your seed. This is a prophecy concerning the Renewed Covenant, to which Jeremiah makes reference (Jer 31:31, 33) as does Ezekiel (Ezek 36:26–27), and the writer of Hebrews (Heb 8:8).

Deuteronomy 30:11–14, Is the Torah too difficult to obey? Does YHVH’s Torah set an impossible standard by which we are to live? If so, we are logically compelled to ask ourselves this question: Would a righteous and just Creator who is a loving Heavenly Father give to his chosen people and children a set of standards that were humanly impossible to perform, then curse them for their inability to meet these standards? If so, then we must face the fact that Elohim is an unjust and a wicked tyrant! If Torah isn’t an impossible standard to follow, then what is the Torah’s purpose in our life and why does the Creator impose the Torah upon his people? We believe that the Torah sets a standard of faith, trusting in Elohim, and that if followed it provides a system of repentance and sacrifice for obtaining forgiveness from Elohim and restoring a condition of being considered righteous in his sight. The Torah also teaches man how to achieve peace on earth and good will toward men by showing humans how to love Elohim with all their heart, soul, mind and strength and their neighbor as themselves.

Paul quotes this same Deuteronomy passage in Romans 10:6–8 where he relates the Written Torah to Yeshua, the Living Torah or Word of Elohim incarnate (in the flesh). (Compare with John 1:1, 14.) He shows that they are one in the same and that Messiah Yeshua, through his life, came to reveal to man the righteousness of the Torah-law. This righteousness is available to us if we will but have a heartfelt faith in him (Rom 10:4, 9–10) and allow him to live out his righteousness in us through the empowering work of the Spirit of Elohim. In verses 11 through 21, Paul goes on to relate this very truth to being the central message of the gospel that Isaiah prophesied (Isa 52:7) would be preached to redeem both houses of Israel to Yeshua their Messiah. Furthermore, in Romans 10:4 Paul reveals that Yeshua is the end goal, target of or the full flowering or embodiment of the Written Torah in human form.

Deuteronomy 30:12, 13, That we may hear it. The NAS translates this phrase as: “and make us hear it…” When the Torah is in our heart, no one will have to force us to do it, for man’s love for Elohim will compel him to obey the Torah (see John 14:15), it will be the result, spiritual fruit or “good works” of man’s salvation (Eph 2:10). 

Deuteronomy 30:19, Heaven and earth to bear witness against you. We find this phrase elsewhere in the Scriptures to denote a lack of obedience or awareness to the plans and purposes of YHVH on the part of his people (Deut 4:26; 30:19; 31:28; 32:1; Josh 24:24–27; Luke 19:40). The Scriptures say that in any legal matter a word is to be established in the mouth of at least two or three witnesses (Num 35:30; Deut 17:6; 19:15; Matt 18:16). In an anthropomorphic sense, heaven and earth are two witnesses against the people of YHVH for their disobedience to his covenants. On the earth and under the heaven, from the beginning of time, humans have committed an unending litany of sins, and heaven and earth have seen it all. Prior to his death, Joshua set up a large stone as a witness against the children of Israel that would testify against them if they ever turned away from YHVH and his Torah-covenants.

And the people said to Joshua, “YHVH our Elohim we will serve, and His voice we will obey!” So Joshua made a covenant with the people that day, and made for them a statute and an ordinance in Shechem. Then Joshua wrote these words in the Book of the Torah-law of Elohim. And he took a large stone, and set it up there under the oak that was by the sanctuary of YHVH. And Joshua said to all the people, “Behold, this stone shall be a witness to us, for it has heard all the words of YHVH which He spoke to us. It shall therefore be a witness to you, lest you deny your God.” (Josh 24:24–27)

Over the millennia, the earth’s stones have witnessed much sin. Just think of the human blood that the earth has had to absorb, or how the heavens due to human greed have been polluted in countless ways…and this is only the beginning. But what happens to these two witnesses after the Millennium (or Messianic Era) both of which (anthropomorphically speaking) have seen and heard all the sins of YHVH’s people as well as the whole world? After the white throne judgment (Rev 20:11–15), the wicked whose names are not written in the Book of Life will be cast into the lake of fire (Rev 20:15), and sin will once and for all be expunged from the earth via the cleansing flames. It is at this time that the physical heaven and earth will also be destroyed (2 Pet 3:7, 10; Pss 75:3; 102:25–26; Isa 51:6; Zeph 3:8; Matt 24:35 cp. Rev 21:1)! Elohim will mercifully remove the indicting evidence against man’s sinful rebellion. HalleluYah! Hirsch in his commentary on this verse states that Elohim sends the warning first by means of heaven and earth, and if no notice be taken, uses them as his instruments for the ruin of the guilty ones, even as they are the agents of his blessings when we have made ourselves deserving of them by devotion to our duty (The Pentateuch/Devarim, p. 605). Recognizing that heaven and earth are agents of both YHVH’s blessings and curses upon his people, it behooves us to take notice of the hurricanes, tornados, earthquakes, floods, droughts, forest fires, volcanic eruptions and other natural calamities that are striking our nation and the world as we are increasingly heading down the path of moral and spiritual decay and perversion and outright rebellion and wickedness.

The Tribes of Israel: Their Dispersion and Ultimate Return

My apologies, but in my print version of this article, I have numerous footnote references, which, sadly, don’t come through in this online version. If you need the footnotes, please email me and I’ll send you a pdf of this article with the footnotes. All the footnotes can be found in my longer article (https://hoshanarabbah.org/pdfs/migrations.pdf) that includes the following excerpt.

A Brief History Lesson

When the children of Israel exited Egypt, they were one nation composed of twelve tribes. Contrary to popular opinion, the Jews (from the tribe of Judah) were only one-twelfth of that nation — not the whole nation. At Mount Sinai, that nation made a covenant with YHVH Elohim to obey him and keep his commandments with the Torah as the nation’s constitution. In return, YHVH promised to bless and  protect the nation of Israel. Several hundred years later, the nation of Israel began to turn away from its covenantal promises by not adhering to its Torah-constitution and by worshipping pagan deities. The result of this apostasy was that the nation of Israel split in two becoming two nations: the Northern Kingdom (composed of the tribe of Ephraim and nine other tribes) and the Southern Kingdom (composed of Judah and two other tribes more or less). The tribes of the Northern Kingdom never did come back to YHVH or his Torah, but continued to walk in the ways of the heathen nations around them. As punishment for their disobedience and rebellion against him, YHVH allowed the very nations whom the Northern Kingdom “fell in love with” other than YHVH to take them captive. This resulted in the Israelite dispersion among the nations of the world as Moses predicted would happen in the Torah. Sadly, the same thing eventually happened to the Jews of the Southern Kingdom. Even though the Torah predicted this would occur (Gen 49:16; Deut 28:64; 29:25–28; 30:1–5; 32:21–29), it also predicted that YHVH would regather his people from the lands where they had been scattered (Deut 30:1–5). The Hebrew prophets spoke extensively about the exile and eventual return of all the tribes to the land of Israel. Often these prophecies were coupled with end time, Messianic and millennial prophecies. The prophecies about the return of the Israelites to their land was partially fulfilled by the return of a small remnant of Jews and Levites to the Israel during the time of Cyrus, king of Persia and Babylon. But this historical event didn’t fulfill these prophecies totally even in the least. First, Ezra makes it clear that only those from the tribes of Judah and Levi returned to Israel after the Jews’ seventy-year exile in Babylon. None from the Northern Kingdom returned. Second, the Jews only came from one nation of exile (Babylon), and not from many nations around the world — including even the furthest islands — as the Hebrew prophets predicted would happen. So the remnant of Jews who returned to Israel from Babylon was only a partial fulfillment of the biblical prophecies about all twelve tribes eventually returning to the land of Israel. Why did YHVH allow a remnant of Jews to return to Israel? Simply this. Had there been no Jews in the land of Israel, the Messiah couldn’t have been born in Bethlehem. With no Messiah, then the Messianic biblical prophecies couldn’t have been fulfilled making the Bible — the Word of Elohim — a lie. Not only that, as we shall see below, it was the purpose of the Messiah to regather the lost sheep of the house of Israel by sending out spiritual fishermen with the good news message of redemption and salvation for all those who would repent of sin (i.e., Toarhlessness, see 1 John 3:4) and place their faith in the Yeshua, the Jewish Messiah. As we shall also discuss below, the apostolic writers of the Testimony of Yeshua (the New Testament) were very well aware that the twelve tribes were still extant in their day, and the gospel message needed to be taken to them. Not only that, but in Paul’s mind, the Gentiles were, at least in part, to be viewed as the lost the sheep of the house of Israel (i.e., the Northern Kingdom). The gospel message was to be like a net to draw them back into the spiritual fold of nation Israel — back into a spiritual relationship with YHVH Elohim through Yeshua the Messiah. Paul makes this clear in several places (especially in Eph 2:11–19).

What the Jewish Sages Say

For several millennia, many notable Jewish scholars have been aware of the biblical prophecies pertaining to the return of the Israelite exiles (all twelve tribes) from the lands where they were scattered. Even today, Orthodox Jews still pray daily for and look forward to the regathering of the dispersed of Israel from the four corners of the earth. They see this as something to be fulfilled in the end times with the advent of the Messiah. They refer to this event as the final redemption. Here are some quotes from some of these Jewish sages: The late Menachem Schneerson, the head of the Orthodox Jewish Lubivicher Movement, stated that,

The future King Messiah (Messiah Ben [Son of] David) will not only redeem the Jews from exile, but will restore the observance of the Torah-commandments to its complete state, which will only be possible when the Israelites are living in the land of Israel.

At this same time, according Schneerson while referencing the notable rabbinic sage of the Middle Ages, Moses Maimonides also known as the Rambam,

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Nathan’s Commentary on Parashat Ki Tavo (Deuteronomy 22:6:1–29:8)

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Deuteronomy 26

Deuteronomy chapter 26 discusses the joy of giving financially by people who are called and ordained of YHVH to do his spiritual work on earth. This also includes giving to the poor among us. Heaven blesses those who give (vv. 1–15, 19). Giving is a holy activity (v. 13), and when YHVH’s people obey him in this manner and observe his other commandments as well, he proclaims them to be his special people and promises to promote them high above the nations of the world as his own holy people (vv. 17–20). This YHVH did for ancient Israel when they obeyed him, and he promises to do the same for those who obey him now (2 Cor 1:20). These eternal and immutable principles of the Torah are for all people and for all time; these divine principles have not changed over time regardless of men’s traditions and religious doctrines that say otherwise. 

You may not feel like YHVH has presently exalted you above all those around you, but consider this: What is your salvation worth and what will your status be after you have received your glorified body and are ruling and reigning with King Yeshua over this earth after his return and during his millennial kingdom on  this earth?

Deuteronomy 26:4–11, You shall answer. This was the prayer that one was to make when one brought their tithe to YHVH. Bringing one’s tithe to YHVH was an act of gratefulness and worship and was brought with a joyful heart for the blessings that the Almighty had bestowed upon the tithe-giver. You may not always feel overly blessed, but at the very least, the Creator has given us life. Beyond that, most of us are not starving, nor are we homeless or naked. Most importantly, YHVH Elohim gave us his only begotten Son through whom we have eternal salvation. This is greatest blessing of all! If we pause for a brief moment and reflect on our lives, we will find many things for which to be thankful to the Almighty.

Deuteronomy 26:5, My father was a Syrian. Syrian is the Hebrew word ‘ărammıy for Aramaen and is derived from Aram, the father of Aramaen people and who was the son of Shem, the son of Noah (Gen 10:21–22). Thus both the Israelites and the Syrians or Aramaens were Semites (i.e., descendents of Shem) due to their common ancestry. Moreover, Rachel, Leah and Rebecca were also from the region of the peoples Aram, so technically the descendents of Jacob were part Aramaen.

Deuteronomy 26:11, You shall rejoice. Bringing one’s tithes and offerings to YHVH is to be a joyful event since it is a reflection of our gratitude to him for abundantly blessing us. (Compare this verse with 2 Corinthians 9:6–11.) Giving to YHVH is a form of worship since it allows us to put our treasure where our heart is (Luke 12:34). Please join me in praying this prayer: 

Father, help us to give to you out of the abundance of our hearts joyfully and with gratitude for your blessings and bounty in our lives. Help me not to be a fair-weather giver only, but to give out of obedience, even sacrificially, that we may learn to have faith in your promises of provision and to obey you no matter the circumstances. Amein.

(For a brief study on tithing and giving, please see my teaching entitled, “Is Tithing for Us Today?” which is available on our ministry website at http://www.hoshanarabbah.org/pdfs/tithing.pdf.)

Deuteronomy 26:12, You shall give to the Levite, to the proselyte, to the orphan, and to the widow. Throughout the Tanakh, YHVH has a special place in his heart for the “underdogs” of society, as did Yeshua during his earthly ministry. There are people, who through no fault of their own, and due to their own faults, need help and extra grace and mercy. What is your attitude toward those who fall into this camp? What are you doing to help them if you have the means to do so as YHVH has blessed you?

Deuteronomy 26:13, Have given to the Levite, the stranger, the fatherless, and the widow. Israel’s social welfare system. This reveals Israel’s social welfare system as instituted and commanded by YHVH, who promised to bless the Israelites so abundantly when they obeyed his Torah-instructions that they would not only have plenty for themselves, but their proverbial cup would overflow onto those around them, so that they would be able to give materially to those in the Levitical ministry as well as to the poor. This welfare system was not instituted by the government through legalized extortion enforced at the point of a gun of the state’s legal punitive system. No! Rather, this system of benevolence was powered by the good will of the people from hearts of love and care for one’s neighbor as well as gratitude to YHVH for his blessings. This was the golden rule of loving one’s neighbor as oneself in action on a societal level. In modern socialistic nations, social welfare systems require major governmental expenditure and bureaucratic management including enforcement actions often being taken against “the wealthy” who refuse to pay “their fair share.” Man’s system may benefit the genuinely poor and needy but also rewards those who are lazy plus grifters who refuse to work but choose to take advantage of the largess of others. In YHVH’s system, there was neither a governmental bureaucracy nor a legal structure of forced confiscation of taxes to fund the welfare system, nor punitive enforcement if people fail to pay the mandated tax. Rather, this system was based on love for one’s neighbor, gratitude to YHVH for the blessings received from him, and was community based and reciprocal; that is, if your neighbor needed help and you were able, you helped him, and when you were in need he reciprocated. YHVH’s system is based on people who are motivated by love and godly values as taught in the Torah. On the other hand, man’s system thrives where the spiritual values of people have declined and where government is forced to step in to take up the slack. Moveover, man’s social welfare system is often driven by political operatives who are motivated by their lust for control, power and money. This system not only benefits politician but tends to engender generational poverty among those who are lazy and indolent. This all proves the point that YHVH’s Torah-ways are much higher than those of men when they reject his laws.

Deuteronomy 26:13–15, Prayer offered when giving. This is the prayer that the tithe-payer is to pray upon bringing his tithe to YHVH. Tithing leads to prosperity, but for whom? Just the individual? Notice in verse 15 the wording: “bless your people Israel….” The tithe-payer is praying for blessings not just upon himself, but upon the entire nation. What can we draw from this? Is there room for selfish and self-centered prayers here? What happens when the whole community is tithing and everyone is praying for everyone else’s well-being and blessing?

Deuteronomy 26:17–19, You have distinguished YHVH…YHVH has distinguished you. What does this mean? What is YHVH’s attitude toward Israel? What does the word avouched or distinguished (some translations read: proclaimed or agreeing) mean here? What is transpiring here with the people distinguishing YHVH and YHVH returning the action in verse 18? The resulting action is in verse 19.

Deuteronomy 27

Deuteronomy 27:2–10, Set up for yourselves. Immediately upon crossing the Jordan and entering the Promised Land, YHVH instructed the Israelites to set up a stone monument containing the Torah and to construct an altar for burnt sacrifices. What is the significance of these symbols, and why was it so important that this be Israel’s first order of business upon entering the Land of Promise? Matthew Henry states in his commentary that the Word of YHVH (the Torah) and prayer (the altar) must always accompany each other. How does this relate to Psalms 51:16–19 and Hosea 6:6 and the believer’s spiritual walk? Also, why did YHVH command the Israelites to construct the altar of uncut and whole stones? To whom does this prophetically point? (Read Dan 2:35, 45; Ps 118:22; Matt 21:42; Luke 20:17.) The stones of the altar were rough and uncut. To whom does this point who became our Living (spiritual) Altar and Sacrifice? (See Isa 53:2.)

Deuteronomy 27:2, 4, 8, Set up great stones. On Mount Ebal and on whole, uncut stones, the Israelites were to write YHVH’s Torah-law and then coat these stones with lime plaster. Elohim also told them to build an altar there where they were to make burnt and peace offerings. Why was the Torah written on stones on Mount Ebal—the mountain of the curses? Why not on Mount Gerizim, the mountain of blessing? Certainly this cannot mean that the Torah is a curse, for Paul calls it kadosh (holy), just and good in Romans 7:12. What could these stones represent symbolically? 

First, this symbology tells us that those who do not follow the Torah will come under a curse, for to violate YHVH’s laws is sin (1 John 3:4), and the wages of sin is death (Rom 6:23), and every person has sinned (Rom 3:23). 

Second, Who is the Chief Cornerstone, the Stone that the builders rejected (Ps 118:22; Matt 21:42; Acts 4:11; Eph 2:20), and the stone cut without hands (Dan 2:34)? What was the purpose of these offerings and to whom do the burnt and peace offerings point? The white lime plaster symbolically obviously represent the saints, the bride of Messiah, being clothed in robes of righteousness (see Rev 19:7–8). Who is the King of Righteousness through whom redeemed sinners become righteous? Who is clothed in robes of righteousness once their sins have been atoned for? (Read Heb 7:2, 20–28 cp. Rev 19:7–8 cp. 3:5, 18; Isa 61:10.) Who was wounded for our ­transgressions and bruised for our iniquities, had laid on him the iniquities of us all, and was made an offering for sin (Isa 53:5, 6, 10)? Who was the Living Torah, the Word of Elohim made flesh (John 1:1, 14)? Who redeemed us from the curses of the law (Gal 3:13), which came upon us as a result of our sinning (sin is the violation of YHVH’s law, 1 John 3:4), and thus bringing a death penalty upon us (the wages of sin is death, Rom 6:23)? Obviously, the answer to all these questions is Yeshua the Messiah, the Savior or Redeemer of all those who place their trusting faith in him and volitionally choose to become his disciple and to love him and allow him to become the Master of their lives.

Is it now making sense why the Torah and the altar were placed on Mount Ebal? This is another one of the many prophetic shadow pictures in the Torah pointing to the redemptive work of Yeshua at the cross. Let us give glory to Elohim who knows the beginning from the end and to Yeshua the Messiah, the Lamb of Elohim, who was slain from the foundation of the world for our salvation! 

Does seeing all of these prophetic pictures in the Bible prophesied more than one thousand years before Yeshua’s birth not strengthen your faith that Yeshua is indeed the Messiah, the Lamb of Elohim slain from the foundation of the earth? Who else could have fulfilled these prophecies?

Deuteronomy 27:5–5, An altar of stones…not use an iron tool on them.On the significance and spiritual symbolism of an altar of whole, unmarked or uncarved stones, see notes at Exodus 20:25–26.

Deuteronomy 27:11–28:68, Moses commanded the people. YHVH required the Israelites to recite a “pledge of allegiance” affirming their commitment to him before entering the Promised Land. What can we learn from this? Is this something we should do from time to time in our own spiritual walk: recite pledges of commitment to YHVH and set up spiritual markers or reference points in our lives as tokens of our allegiance to him to which we can harken back from time to time? These are acts of the will that when done can engage the heart and stir up feelings of love, devotion, commitment and remembrance.

Deuteronomy 27:11–16, Freedom versus bondage. Christian author Matthew Henry in his commentary on this verse points out something very interesting that none of the Jewish Torah commentaries I have read mention. The six tribes appointed to read the blessings from Mount Gerizim were all children of free women (Leah and Rachel). What are the spiritual implications of this? (Compare this with Paul’s discussion of the free and bondwoman pertaining to Isaac and Ishmael in Galatians 4:21–31.) To which children do the promises of YHVH’s material and spiritual blessing (namely, eternal life through Yeshua the Messiah) belong? Is it to those who are in bondage to or under the curses of the Torah-law because they walk in sin (which is the transgression of the law, see 1 John 3:4), or to those who walk in obedience to the Torah (i.e., in sinlessness or those who walk in YHVH’s instructions and teachings in righteousness)? This brings up yet another issue. As is taught in the most Christian churches, is the purpose of the Torah simply to condemn people, to bring people into spiritual bondage, and beyond that, the Torah’s main purpose is to point people to the cross after which it is to be discarded like a dirty old rag? While this may be what men’s traditions and doctrines teach, this is not what the Word of Elohim declares. Selah.

Deuteronomy 27:11–26, Cursed. What are the broader principles or remez understanding behind each of these curses? Imagine how much better the world be if people obeyed YHVH’s commandments and what they imply. The Creator gave man his laws to keep the civil peace and order in society. When violated, they result in social upheaval, wars, strife, conflicts, destruction and all sorts of evil consequences between individuals, people-groups and nations.

  • Verse 16—Do not treat your father or mother with contempt. That is, respect your elders and older people in general.
  • Verse 17—Do not move your neighbor’s property line. That is, respect the property rights of others, and do not steal anything from your neighbor.
  • Verse 18—Do not make the blind to wander off the road. That is, take care of the handicapped, disabled and sick among you. Do not take advantage of them.
  • Verse 19—Do not take legal advantage of the stranger, fatherless or widow. That is, do not take advantage of the underprivileged, poor or the helpless people in society.
  • Verse 20—Do not have sexual relations with your step-mother. That is, do not have sexual involvements with any blood related family members.
  • Verse 21—Do not have sexual relations with animals. What more can be added to this command?
  • Verse 22—Do not have sexual relations with your sister. All incest is forbidden.
  • Verse 23—Do not have sexual relations with your mother-in-law. Do not have sexual involvements with any family member.
  • Verse 24—Do not attack your neighbor secretly. That is, have open and honest dealings with everyone around you including your enemies.
  • Verse 25—Do not take a bribe to slay an innocent person. That is, do not pervert justice, lie or twist the truth to your advantage.
  • Verse 26—Do not violate YHVH’s Torah-law. All of YHVH’s commandments are to be followed.

Deuteronomy 27:11–28, Blessing and curses for obedience. In these verses we find listed some of the blessings and cures for Torah obedience. Do you believe the Torah principles (YHVH’s eternal spiritual truths) of blessing for obedience and curses for disobedience to YHVH’s Word are for us today? If not why not? Is it because you are listening to Bible preachers and teachers who claim to know and teach the Word of Elohim, but who are instead teaching the doctrines and traditions of men by which the Word of Elohim has been made of none effect (see Mark 7:13)?

The following are some questions to ask yourself when considering Elohim’s Torah and the blessings and curses that come upon us as a result of our response to these instructions in righteousness, which are a reflection of the character and nature of the Creator. Does YHVH’s character, his Truth or Word change? If the blessings listed in these verses are not being manifested in your life why might that be? Could it possibly correspond to your level of Torah obedience and faith or trust level vis-à-vis YHVH and his Word? What changes could you make in your life that might place you in a more favorable position to receive his blessings for obedience rather than the curses for disobedience?

Deuteronomy 27:15–18, The commandments are all inter-connected. To the casual reader, the admonitions contained in these verses may seem to be arranged in a random order, but this is not the case. Let’s discuss the purposeful design of the order in which Elohim gives these commandments.

Consider the following. The prohibition against idolatry (verse 15) is juxtaposed with that of degrading one’s parents (i.e., not honoring one’s parents, or as S. R. Hirsch states in his commentary, “who outwardly is respectful to his parents but inwardly considers himself vastly superior to them”) along with trespassing against one’s neighbor’s property by removing his neighbor’s boundary markers or landmarks. 

Now consider this. One who does not honor and fear YHVH but turns to idolatry (the second commandments) will not honor one’s parents (the fifth commandment) and vice versa. Such a person will likewise not honor the property of one’s neighbor including his neighbor’s wife. 

Juxtaposed next to these commands is the prohibition against misleading a blind person (verse 18). This means that we should not take advantage of one’s blindness by advising a blind person in a way that is beneficial to us and detrimental to the blind person. 

Following this commandment is the principle about one who steals justice from another by perverting judgment against one who is weaker socially or financially or who is less informed at law than another thereby giving the advantage to the stronger (The ArtScroll Davis Edition Baal HaTurim Chumash/Devarim, pp. 2126–2127). 

Can you see how each command is interrelated with all the others? Does this not give one insight into the curious statement found in James 2:10, which declares that if you have broken one commandment you have broken them all? This should help us to see that in one way or the other, all of YHVH’s commandments are inter-related, all depend on each other, and they all stand or fall together. 

Now relate James 2:10 back to verse eight of the same chapter where James notes that the entire Torah-law can be summarized as the “royal law of love” (Jas 2:8).

As you review YHVH’s list of prohibitions in Deuteronomy 27, can you see any other relationships between these juxtaposed concepts? Learning to exegete (draw truth out of) Scripture in this manner will yield a whole new level of spiritual revelation to the reader.

Deuteronomy 28

Deuteronomy 28:1–68, Blessings and curses for Torah obedience. Are the curses for Torah disobedience and the blessings for obedience still applicable in the life of the redeemed believer today, or because “we’re now under grace” are these blessings and curses irrelevant to us? Or, as some preachers teach, do Christians now only receive the blessings, and not the curses of the law regardless of whether they violate the Torah or not, since Yeshua took away the curse of the law? What is the answer to this question? The short answer is this: Is the law of gravity still in effect if you jump off a cliff? For a further explanation, see my notes at 2 Cor 3:7.

Deuteronomy 28:1, Commandments. Most people with whom I have engaged in discussions about the Torah-law of Elohim have a limited understanding of the breadth, scope and purpose of Elohim’s law. If they were to understand the full ramifications of the Torah, they would likely be less inclined to dismiss its validity in their lives. When discussing the Torah with people who have a traditional Christian view of “the law,” it might be helpful to keep the following truths in mind; they help to “blow the lid” off of people’s theological boxes!

What Is the Purpose of the Torah?

(Excerpted from a larger work by Ya’acov Natan Lawrence entitled, YHVH’s Instructions In Righteousness—A Messianic Believer’s Introduction to the Torah available online at http://www.hoshanarabbah.org/pdfs/torahprimer.pdf)

What is the Torah’s main purpose? It is to reveal the very character and nature of YHVH Elohim, and then to show man how to walk in right relationship (or righteousness) with his Creator becoming like him. YHVH’s Torah instructs us how to love him with all our heart, soul, mind and strength (Deut 6:5; Mark 12:30) and how to love our neighbor as ourself (Lev 19:18; Mark 12:30). Once one is saved by grace through faith (See my teaching article entitled: The Abrahamic Covenant: The Covenant of Salvation, available at http://www.hoshanarabbah.org/pdfs/abracov.pdf.), Torah is the revelation of how to walk in the straight and narrow path that leads to blessings and life and avoids the curses of the law brought on by man’s sin (Deut 30:15; 32:47). The Torah shows man how to avoid sin (which is the violation of YHVH’s Torah-commandments, 1 John 3:4), which is walking contrary to YHVH’s instructions in righteousness that are for our blessing and benefit.

The Torah does not set an impossible standard by which to live. We must ask ourselves, would a righteous and just Creator and a loving Heavenly Father give to his chosen people and children a set of standards that were humanly impossible to perform, and then curse them for their inability to meet these standards? Of course not! Rather, the Torah (including both the Abrahamic and Mosaic Covenants) sets a standard of faith, trusting in Elohim, and of following its system of repentance and sacrifice for obtaining forgiveness from Elohim and restoring a condition of being considered righteous in his sight. After all, Moses, the human instrument through whom YHVH revealed the Torah to the Children of Israel, states in Deuteronomy 30:11–14:

For this [Torah] commandment which I command you this day, it is not hidden from you, neither is it far off. It is not in heaven, that you should say, “Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?” Neither is it beyond the sea, that you should say, “Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it?” But the word is very near unto you, in your mouth, and in your heart, that you may do it.

Paul quotes this very passage in Romans 10:6–8 where he relates the written Torah to Yeshua, the Living Torah or Word of Elohim incarnate (in the flesh, see John 1:1, 14). He shows that they are one in the same and that Messiah Yeshua came to live and reveal to us the righteousness of the Torah-law (verse 4) that is available to us if we will but have a heartfelt faith in him (verses 4, 9–10) and allow him to live out his righteousness in us through the empowering work of the Spirit of Elohim. In verses 11 through 21, Paul goes on to relate this very truth to being the central message of the gospel that Isaiah prophesied (Isa 52:7) would be preached to redeem both houses of Israel to Yeshua their Messiah.

The 32 Blessings and Benefits of Obeying YHVH’s Torah-Law

If the Bible is clear on anything, it is this! YHVH’s Torah-law, commonly referred to as “law of Moses,” is much more than a mere list of dos and don’ts as many people have erroneously been led to believe. Contrary to popular belief, the Torah is not a negative thing. How could it be? News flash! It reveals the very heart, mind, will and character of YHVH Elohim, the Creator and Originator of all goodness, purity, holiness, righteousness and love. Elohim created humans in his image to become like him. Torah is the path that leads to him through Yeshua who is the Living Torah Word of Elohim in human form (John 1:1, 14). The more we learn about and live out the Torah, the more we will learn about the nature and character of Elohim, and the more we will become like him. Let us pause for a moment and reflect on this. In YHVH’s loving kindness and mercy, he gave us a window into his heart and mind, and then gave us a path forward to become like him, so that we can eventually adopted into his forever and eternal family. How could this possibly be negative a negative thing? So welcome to the blessedness of YHVH’s Torah—and this is only the tip of the proverbial iceberg concerning the blessings and benefits of the Torah!

Deuteronomy 4:6 reveals that the Torah is a person’s and nation’s wisdom and understanding before the nations of the world. In Deuteronomy 11:8, we learn that the Torah makes us strong. The word strong in Hebrew is chazaq meaning “to be strong, grow strong, to prevail, to be firm, be caught fast, be secure, to grow stout, grow rigid, to restore to strength, give strength, sustain, encourage, make bold, encourage, to repair or to withstand.” This sounds like a good thing! 

Sadly, most Christians have been told again and again ad infinitum and ad nauseam that the law of Moses or God’s Torah-law is against us, that we are not under it, that it was nailed to the cross or done away with. Nothing could be further from the truth as we shall see below.

Contrary to what most people have been told, YHVH’s Torah is not against man; rather, it might be said that God’s (Elohim’s) Torah-law itself is neutral; neither positive nor negative. In reality, it is like a mirror that simply reflects the image portrayed in it. Torah reacts according to human action. Those who obey it are blessed and those who disobey it are cursed. For example, just as the law of gravity is also neutral. Even as it benefits humans by keeping them from floating off to a certain death in outer space, so the same law is against us should we choose to jump off a bridge, a high building or a cliff; the results are death. Again, Elohim’s Torah-law, like his law of gravity is neutral. It can be for or against us depending on whether we acknowledge, respect and then obey it or not. To ignore it is called sin and results in death, for the wages of sin (i.e., the violation of Torah; 1 John 3:4) is death (Ezek 18:4; Rom 6:23). 

The following lists delineate the few aspects of the YHVH Elohim’s Torah-law that are “against” us (that is, against sinners), and them the many aspects of YHVH’s Torah-law that are for man’s blessing and benefit.

On the negative side, when we disobey the Torah…

  • 1) The Torah has the capacity to stir up sin in an individual. This is not the fault of YHVH’s instructions in righteousness or Torah-law, but our fault because we have chosen to go against YHVH’s life-giving commandments. A healthy person thrives in an environment deadly to someone who is ill; likewise, the Torah is beneficial to a righteous person who is living by it and in loving obedience to Yeshua as guided by his Set-Apart or Holy Spirit. Other hand, the Torah is an instrument of death to those who are controlled by their sinful nature.
  • 2) YHVH’s Torah-law acts as a guide to man’s inner spirit or conscience and produces guilt feelings and shame when we violate it, that is, when we sin. The remedy for the guilt and shame that sin brings on is once-and-for-all trust in Yeshua the Messiah’s final atonement for sin (Rom 3:21–26), followed by ongoing confession of and repentance from sins (1 John 1:9).
  • 3) The Torah also provides a framework of justice by which Elohim, the Just Judge of the universe, will judge the actions of men to determine both their level of punishment for its violation and their level of reward for obedience to it.
  • 4) The Torah sets out righteous standards for the sinner to follow, and it points out the fact that they have sinned and how far they have fallen short of the glory of YHVH (Rom 3:23) and hence their need for a Savior or Redeemer. The Torah actually leads us to Yeshua as Paul points out in his epistle to the Galatians (Gal 3:25).
  • 5) The Torah delineates the curses that automatically come as a cause-and-effect judgment against a person or a group of people (e.g., a family, nation or the whole earth) when they fail to live up to its righteous standards (Deut 28:15–68; Ps 119:21) and, instead, give into the negative influences of their fallen sin nature or the influences of the world and the devil. The law of gravity, like YHVH’s Torah, does not harm us until we choose to ignore it and jump off a cliff. It is only then that we feel its negative effect. Until then, gravity keeps us grounded to the earth, so we don’t float off into space. Similarly, the Torah keeps us on YHVH’s straight and narrow path of righteousness and life so that we don’t float off into all sorts of weird notions and beliefs that cause us to sin resulting in death.

On the positive side, when we obey the Torah…

  • 1) YHVH’s Torah shows us what the Truth is (Ps 119:142, 151).
  • 2) The Torah defines YHVH’s standards of righteousness—what YHVH expects from his people (Ps 119:172; Deut 10:12).
  • 3) The Torah defines what sin (1 John 3:4) and righteousness are (Ps 119:172).
  • 4) The Torah provides a framework of grace in which one can live. YHVH’s people are to live within the framework of Torah, so that they will not come under the penalty of Torah as a consequence of violating it. YHVH’s giving of the Torah was in itself an act of grace that the Testimony of Yeshua compares with his sending of Yeshua (John 1:17 cp. Rom 10:1–13).
  • 5) YHVH’s Torah functions as a protective border for the people of Elohim in that the Torah save us from much harm (Ps 119:146, 170). It’s like a fence around a flock of sheep that keeps predators out and from attacking the sheep as well as keeping the sheep from straying into dangerous areas outside of the safe confines of the sheep pasture. The Torah is also like the guardrail on a mountain road that protects motorists from veering to their death over a steep embankment or cliff. 
  • 6) The Torah, as written in man’s heart and in union with faith in Messiah, produces love (Rom 13:8–10; 1 John 2:3–6; 5:3), joy (Pss 19:8; 119:24, 47, 70, 77, 82; 14, 174), peace and hope (Pss 119:81, 114; 130:5–6) resulting in an abundant life. Paul declared that he “was under the law toward Messiah” or literally “in/subject to the law toward Messiah,” (2 Cor 9:21), and this is an aspect of the gospel message of salvation (vv. 22–23).
  • 7) Obeying the Torah brings us physical blessing in this life (Deut 28:1–14; Ps 119:50) as well as eternal rewards (not eternal life, which is by grace through faith alone, see Eph 2:8) in the world to come (Matt 5:19).
  • 8) Obeying the Torah helps deepen our loving and intimate relationship with YHVH-Yeshua and helps us to abide in Yeshua (John 14:15; 1 John 2:3–6).
  • 9) Obeying the Torah helps us to maintain a loving and civil relationship with Elohim (Mark 12:29–30; 1 John 2:3; 5:3) our fellow man, for it shows us how to love one another as ourselves (Mark 12:31; Rom 13:8–10; 1 John 3:23).
  • 10) Obeying the Torah helps to keeps our ways clean (Ps 119:9) by keeping us from sinning (Ps 119:133), for sin is the violation of the Torah (1 John 3:4).
  • 11) Obeying the Torah helps us to stay spiritually pure (1 John 3:3–6).
  • 12) Obeying the Torah protects us from the influence of the devil (1 John 3:8).
  • 10) Obeying the Torah-Word of YHVH helps to perfect YHVH-Yeshua’s love in us (1 John 3:6).
  • 13) Torah-obedience strengthen’s man’s spiritual immune system to protects us from the lethal spiritual disease called sin.
  • 14) YHVH’s Torah-Word acts as the rails to keep a train on its track, or like the rudder of a ship to keep it on course, or like a compass or map to guide an explorer or traveler to his intended destination, or like the radar system on a ship or plane to help it through the fog and to keep it from smashing into the rocks or crash landing, or like a flashlight to reveal one’s path through the darkness of the night (Ps 119:105).
  • 15) The Torah reveals to man how to know Elohim intimately (1 John 2:3), for the Torah is a reflection of the heart, mind, will and character of our Creator. It shows us how to abide in him (1 John 3:24
  • 16) The Torah unifies both the Old and New Testaments (1 John 2:2, 7).
  • 15) The Torah keeps YHVH’s people in the light of Truth (Pss 19:8 119:129–130; Prov 6:23; 1 John 2:9).
  • 17) Obeying YHVH’s Torah helps to insure that our prayers are answered (1 John 3:22).
  • 18) The Torah makes us wiser than our teachers and the ancient sages and philosophers (Ps 119:98–100).
  • 19) Obedience to YHVH’s gives us greater wealth than any money or material possessions can give (Ps 119:14, 72, 127). 
  • 20) Torah obedience revives us spiritually (Pss 19:10; 119:40; Prov 3:13–14; 8:10–11; 16:16 cp. Matt 13:44–46).
  • 21) Our Torah-obedience is a spiritual light to those around us, for they will see us as a wise and understanding people, and perhaps, thanks to our good example, that will draw into or least toward the kingdom of Elohim (Deut 4:6–8).
  • 22 The Torah unifies or binds YHVH’s people together relationally (Ps 119:63).
  • 23) YHVH’S Torah shows his servants how to outwit their enemies (Ps 119:98).
  • 24) The Torah helps us to have compassion for those who are unsaved, who do not have the light of YHVH’s Torah-Truth (Ps 119:136).
  • 25) The Torah provides a framework or basis for YHVH’s divine justice or judgment (Deut 17:11; John 12:48; Heb 4:12 cp. Rev 1:16; 2:16; 18:15, 21).
  • 26) The Torah forms the basis for the jurisprudence system of civil government (Deut 17:11).
  • 27) The Torah is heaven’s revelation of divine grace. It reveals how sinful man can be reconciled to a righteous Elohim; it reveals the path of redemption or salvation from slavery to sin through the idea of substitutionary sacrifice. This all points to Yeshua the Messiah, the Redeemer or Savior of the world.
  • 28) The Torah reveals the concept of covenant between YHVH and man involving YHVH’s chosen people—the nation of Israel. Only through covenantal relationship with the Elohim of Israel and by being grafted into the Israel of Elohim can one have eternal life (Eph 2:11–19). 
  • 29) The Torah—both the Written Torah and Yeshua the Living Torah-Word of Elohim in flesh—is our light in a dark world; the answer to life’s questions and dilemmas (Ps 119:99, 105; Prov 6:23).
  • 31) Obeying the Torah-Word of YHVH helps to perfect YHVH-Yeshua’s love in us (1 John 3:6).
  • 32) The Torah convicts man of sin or lawlessness and brings us to Yeshua by way of the cross (Gal 3:24).YHVH’s Torah points us to Yeshua who is our salvation (Ps 119:174; the word salvation in this verse is the Hebrew word Yeshua).

Deuteronomy 28:4 and 5–12, The fruit of your womb. Please note that the blessings of children are mentioned before material blessings. What does this teach us about how YHVH views children and families? Is such a view reflected in the mores of our current society? Are those with large families more respected than those who have large homes, drive expensive cars and have high social positions?

Deuteronomy 28:15, To the voice of YHVH. What is the voice of YHVH? Is his voice that which uttered the Torah at Mount Sinai? Is it the voice of his Spirit inside of a Spirit-led, redeemed believer? Is it the voice of Yeshua as largely recorded in the red letters of the Testimony of Yeshua, or is it the entire Word of YHVH Elohim called the Scriptures? If the answer to the question is “all of the above,” then should any parts or aspects of Elohim’s voice contradict any other? If we have a Biblical view or theology where we believe that one aspect of YHVH’s voice contradicts another in that we believe a part of it has been “done away with,” then what does this imply about the mind and nature of YHVH? There is a psychological term for this. It is called schizophrenia. What believer, in their right mind, would dare to label YHVH as being schizophrenic? To do so would be blasphemy, right? Yet, in reality, the mainstream Christian church’s doctrine that aspects if not all of YHVH’s Torah-word has been annulled or done-away is unwittingly declaring that YHVH is a liar and a schizophrenic, which is blasphemy! It may be a hard reality to accept that the church system has lied to us and misrepresented if not blasphemed the God of the Bible in some of its false theologies, but it is time that Elohim’s people wake up from their spiritual stupor and face the facts. One thing is certain. YHVH is not a liar, nor does he ever contradict himself. If so, then we can toss the Bible aside as another work of men. If so, let us eat, drink and be merry for tomorrow we die. No! Our faith is based on the fact that Elohim is not a liar and that is word is unalterable and immutable. If there seems to be a problem with inconsistency in YHVH’s Word, the problem is with OUR ­misunderstanding or misinterpretation of it, and NOT with the actual Word or voice of YHVH!

Deuteronomy 28:15–68, Judgment on a nation and a saint’s responsibility. Read the list of punishments for Torah disobedience listed in chapter 28. Are not these curses coming upon America and other formerly Christians nations as thier political leaders enact legislation and its judicial leaders make legal rulings that help to turn YHVH’s people away from their historic Judaic-Christian heritage, while at the same time our religious leaders are largely silent? Few of us have a large voice in our nation, but we do have a small voice. What can we do to help turn the spiritual tide? What are you doing to be the salt and light in this society that Yeshua has called you to be with regard to keeping YHVH’s Torah ­commands?

Deuteronomy 28:47, Ungratefulness versus thankfulness. YHVH states that ungratefulness for the blessings he has given us and failure to obey him out of a joyful and glad heart will bring curses on us. Reflect on this. How much time each day do you spend thanking him for his blessings in your life? When you get up in the morning? Every time you eat? At noonday do you stop to praise him, as David did? Before you go to sleep? Not only is doing so a form of worship, but such a heart attitude and orientation helps us to keep our focus continually upon him so that we will forget not all his benefits (Ps 103:2) and fall into a state of hardened heart and forgetfulness (Deut 29:2–4). Israel forgot what YHVH had done for them, which led to their disobedience, faithlessness and explains why the older generation was not allowed to enter the Promised Land. Will we learn from their examples (1 Cor 10:11)?

Deuteronomy 29

Deuteronomy 29:1, The covenant…besides the covenant…Horeb. 

“The Moab Covenant Vs.” the Sinaitic Covenant

Was the Deuteronomic Covenant (sometimes referred to as “the Moab Covenant”) that Moses (acting as Elohim’s agent) made on the plains of Moab with the younger generation of Israelites who were about to enter the Promised Land simply a renewal of the Sinaitic Covenant that Elohim had made with their forefathers (in Exod 24)? Or was it an entirely new covenant with additional terms? In other words, was this latter covenant merely a “reconfigured Sinaitic Covenant,” which later become known as the “law of Moses” (Josh 8:31) or “this law” (Deut 31:24) or simply, “the law”? In other words, was it different from “the law of Elohim” (Exod 16:4; Deut 4:12, 23) that was originally given at Mount Sinai? 

Scripture reveals that there was no difference between the Sinaitic Covenant and the so-called Deuteromic Covenants for two major reasons. If they were different, then why does Malachi equate “the law of Moses” with the law given at Horeb (Sinai) in Malachi 4:4? In his mind, there was no differentiation between the two. Moreover, why do the Jews have no tradition stipulating that the Torah is to be subdivided into two separate entities, namely, “the law of Elohim” and “the law of Moses” ? 

The fact is that the Moab Covenant was simply a reiteration or renewal of the first Sinaitic Covenant (Exod 19:5–8; 24:3–8), as well as the second Sinaitic Covenant that Elohim made with Israel after the golden calf incident, which was itself a renewal of the first covenant with the additions of the Levitical priesthood and sacrificial system (Exod 34:10–11a). The covenant that Moses made with the Israelites at Moab was simply a tweaking of the first two covenants with some additions to the previous two covenants. The New or Renewed Covenant (Jer 31:31, 33), by contrast, is simply a magnification, expansion or the full flowering of the Torah (Isa 42:21 cp. Yeshua’s Sermon on the Mount teaching of Matthew chapters 5–7) with the elimination of the Levitical priesthood and sacrificial systems, since they were temporary institutions or insertions into the larger Sinaitic Covenant that merely served as prophetic signs pointing to Yeshua’s death on the cross, as the writer of the Epistle to the Hebrews shows us. As such, the Levitical and sacrificial system were no longer needed after the cross, since that to which they prophetically pointed had come in the Person of Yeshua the Messiah. Not only that, the Levitical priesthood and sacrificial systems were what was added to the law (Gal 3:19), which then passed away with Yeshua’s fulfillment of them through his death and resurrection. It is these temporary additions to the covenants that Elohim made with Israel to which Paul makes reference in Galatians 3:19 and to which Jeremiah also makes a prophetic reference in Jeremiah 7:21–22 (see my notes on Gal 3:19).

 

Nathan’s Commentary on Parashat D’varim (Deuteronomy 1:1–3:22)

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Deuteronomy 1

Deuteronomy 1:1, Words.The Hebrew word is devarim, which is the plural of the generic Hebrew word for word, which is devar/debar,and is the Hebrew name for the last book of the Torah. Devar is related to several other well-known Hebrew words such as midbar/wilderness (Exod 7:16; Num 1:1; 14:33; Deut 1:1,31; 2:7; 8:2,16), b’midbar/in the wilderness (Num 1:1),and deveer/oracle, sanctuary, holy of holies (1 Kgs 6:16; 2 Chr 5:7,9; Ps 28:2). Look up these words in your Bible to see how they are used. How are they related to each other with respect to hearing or being led by the Word of Elohim?

Deuteronomy 1:1, Wilderness…plain…Red Sea…Paran…Tophel and Laban…Hazeroth…Dizahab. Seven names are mentioned here, which are code words for major sins that Israel committed against YHVH while wandering in the wilderness. The younger generation may have been too young to remember what happened at those places, but Moses was giving them a history lesson, so they wouldn’t repeat the mistakes of their forefathers as they were about to enter the Promised Land. (See below for a discussion of the sin that each of these names represents.) If one were to quickly read over these words and fail to realize that they are code words or Hebraisms representing historical events, one would pass over some rich Torah treasure. For Americans, words like 911, Ground Zero, Katrina, Pearl Harbor, Christmas, D-Day, JFK and FDR conjure up all sorts of images and emotions. This was true of the Israelites when they heard the names in verse one.

The Seven Main Sins of Israel In the Wilderness That Kept Them From Their Spiritual Inheritance

A Study Of Deuteronomy 1:1-11

The Book of Deuteronomy (Devarim) is a commentary on the first four books of Torah. Deuteronomy is not just a repetition of the Torah Law as the name Deuteronomy (meaning “second law”) suggests, for of Deuteronomy’s 100 mitzvot (commandments) 70 are new, having not been previously mentioned in the other books of the Torah. Therefore, the Jewish sages suggest that the added mitzvot (commandments) found in Deuteronomy help to clarify and explain the rest of the Torah, hence the alternate name for Deuteronomy: Mishneh Torah or explanation of Torah or a commentary on Torah.

Deuteronomy is largely for the benefit of the younger generation of Israelites who did not have a clear recollection of what went on in Egypt or in the wilderness either because they were too young or because they had not been born yet. It was a recitation or synopsis of the Torah commands to prepare the younger generation for entering the Promised Land.

Verse 1, These words that Moses spoke. Here Moses delivers a sermon containing strong words of rebuke against Israel. Deuteronomy is Moses’ last words before his death—a sort of last will and testament. Also in verse one, we find a list of place names that various Jewish sages take as code words for the main sins, which Israel had committed during its time in the wilderness. (See The ArtScroll Stone Edition Chumash, p. 939, notes on verse 1.) These are the seven most egregious sins, which resulted in Israel being condemned to wander the wilderness for 40 years.

What spiritual lesson can we learn from verse one? We need to be reminded of our sins and challenged to grow and overcome them or else we will wander in a spiritual wilderness never entering into our spiritual inheritance. Let us not become like the Laodiceans of Revelation 3. We are told that they were rich and increased with goods, yet poor, blind, miserable, naked and lukewarm.

One of the main purposes of Torah community (the local congregation) is to provoke one another to good works (Heb 10:24–25).

We must be constantly overcoming and striving against sin. There is no place for complacency, apathy, lukewarmness or indifference. That is why many of us are searching out the Hebrew roots of our spiritual faith. This is in part due to the fact that the status quo in the Christian church has not been acceptable. We are called to be overcomers and more than conquerors through Yeshua. There is nothing in Scripture to justify simply being a “pew warmer.” (See John 16:33; 1 John 5:4; Rev 2:7, 11, 26; 3:5, 12.)

Moses Recounts the Seven Main Sins Israel Committed

In Deuteronomy 1:1, Moses lists seven place names. The meanings of the names and what happened there is significant since they give us clues to Israel’s spiritually stumblings in the wilderness en route to the Promised Land. We can learn some valuable lessons from the journeyings of ancient Israel, since we as modern redeemed Israelites will encounter some of the same difficulties in our spiritual walk en route to the Promised Land of YHVH’s eternal kingdom.

1— Wilderness of Sin (Sin means “thorns” and was located near Mount Sinai.)

Here Israel complained about lack of food (Exod 16:1–3). Food for the belly is a huge thing for humans, and raising, preserving and preparing food, or working to earn the money to purchases it consumes much time and effort. Food can become a thorn that snares us and takes us away from YHVH.

The Israelites Lacked Trust or Faith in YHVH

Their perspective was skewed by their carnality. If YHVH had wanted to kill them he could have easily done so at the Red Sea, but rather he miraculously preserved them there. How much more so now? They did not trust the consistency of the character of YHVH.

They encountered their first spiritual “pothole” in the wilderness road and their faith melted.

They accused Moses of planning to starve them. If often happens that a faithless and carnal people will turn the good intents of selfless and self-sacrificing leadership into evil and malicious intent against them.

They undervalued their deliverance and wished they had died in Egypt. Where would we be if YHVH had not delivered us from our past? Think about it! A praiseworthy and thankful heart-attitude will carry us safely through to the other side of many of life’s trials and adversities. Never take your eyes off of the goodness of YHVH and focus them on the complaints of the flesh.

2— The Plain or Arabah (Arabah means “desert plain, sterility, wilderness.”)

This was a steppe or narrow plain or valley near the southern tip of the Sea of Galilee extending to the Gulf of Aqaba and to the highlands of the east). Here Israel was seduced by Midianite women (Num 36:13). YHVH led the Israelites into the clean and sterile environment of the wilderness, which was devoid of worldly influences, in order to teach his people to hear his voice and to walk in his ways without the distractions of outside influences. It wasn’t long, however, before Israel began lusting after the carnal pleasures of the outside world. Soon they yielded to temptations of their lustful appetites and fell into fornicating with the world whose sinful ways they brought into the clean place of the wilderness, which represents the place of spiritual relationship with their Creator.

Spiritual and Physical Whoredoms

Israel was enticed by the lusts and appetites of the flesh. Up to this point, Israel had resisted many frontal military attacks and would have done so again had King Balak tried this means to overcome Israel. But the enemies of Israel attacked her (with help from Balaam, the false prophet) through subtlety and seduction. If the enemy can’t destroy us one way, he’ll try another! The lusts of the flesh can be a real snare, especially sexual enticements for men. Remember how Solomon’s many wives led him astray spiritually, how Delilah seduced and then betrayed Samson, or how Eve misled Adam and caused him to sin?

3— Opposite the Red Sea

Here Israel complains that they’re going to die. They manifest sarcasm and cynicism against Elohim in their statement against Moses when they said “… because there were no graves in Egypt….” (Exod 14:11). Often when we find ourselves between the proverbial “devil and the deep blue sea” instead of praying and seeking YHVH and then waiting on him, we start playing the blame game. We start pointing fingers and resort to attacking or accusing those around on whom we can pin the blame for our predicament.

Fear, Faithlessness, False Accusation and Discontentment

The straits of their physical circumstances propelled them into fear and accusation (i.e. faithlessness) against Elohim and Moses. The comforts of slavery, servitude and bondage in Egypt seemed good to them now, though a short time earlier while suffering in Egypt they had cried out to Elohim for deliverance from the very thing to which they now wanted to return. O the fickleness and vicissitudes of human nature! The grass is always greener on the other side; man is never content with his circumstances.

4— Between Paran (Paran means “beauty.”)

This is the incident where the twelve went in to spy out the Promised Land (Num 13–14). The Promised Land was a beautiful land and YHVH’s gift to Israel. Yet because of the fear and faithless unbelief of the ten evil spies, the Israelites turned what YHVH meant for their good into evil. Often we decry the circumstances in which we find ourselves, and instead of praising YHVH in all things and going forward in faith trusting him to work out the details, we give in to doubt, unbelief and accusation. 

Again, Walking By Sight and Not By Faith

Though Moses had charged the Israelites “to be of good courage,” they gave in to fear and doubt. Courage springs from strong faith, which Caleb and Joshua alone possessed. They distrusted Elohim’s power and promises. Unbelief overlooks the greatness, goodness and power of Elohim and focuses on the human plane. Fear, faithlessness and unbelief magnifies every danger and difficulty and fills the heart with discouragement and hopelessness. We must resist the temptation within ourselves to yield to these carnal tendencies when the going gets rough.

5— Tophel (Tophel means “calumny” and is a reference to the false charges or misrepresentation maliciously calculated to damage another’s reputation) and Laban (meaning “white,” a reference to the color of manna [Exod 16:14]).

Scripture does not record any geographical locations by these names where Israel camped. To answer this dilemma, the Jewish sages teach us that these names are references to Israel complaining twice about manna (Num 10:12; 21:5; 11:6). Again, the Israelites complain about food. Before they complained for lack of food. Now they complained because they didn’t like the food that YHVH miraculously was giving them. There’s never any pleasing an ungrateful and discontented heart of the carnal man. 

Lust, Ungratefulness and False Accusation

Manna, Elohim’s supernatural answer to one of Israel’s first complaints, itself becomes a source of complaint and contempt. There is no pleasing a lustful, carnal, faithless and ungrateful heart!

6— Hazeroth (Hazeroth means “enclosures.”)

This is a reference to Miriam’s and Korah’s rebellion (Num 12:1–16 and 16:1–50). The rebellious sin nature of man resists the restrictions of God-ordained authority, leadership and rules. To man’s squirrelly carnal nature, the enclosures of YHVH’s Torah are viewed as a hinderance rather than a protective fence.

Rebellion Against Elohim-Ordained Authority

Men don’t want to be told what to do by others. Yet Elohim places man under leaders not to hurt man, but to protect men from each other — from chaos and anarcy.

7— Di-zahab (Di-zahab means “gold.”)

YHVH blessed Israel with an abundance of gold when they left Egypt and they used his gracious gifts (their wages for servitude in Egypt) to make the golden calf.

Riches Can Lead to Idolatry

Elohim’s overabundant blessings can become a snare. We become “rich and increased with goods having need of nothing” including YHVH. This was the case with the Laodicean believers in Revelation 3

Conclusion

Moses reminded the Israelites of how, because of their shortcomings (sin, pride, rebellion, murmuring, faithlessness, idolatry fornication and greed), an 11-day journey from Sinai to Canaan resulted in a 40-year trek just on the outskirts of the Promised Land (Deut 1:2). That journey took Israel from Sinai to across the Jordan River into the Promised Land.

Israel went from Horeb (meaning “waste”; another name for Mount Sinai) to Kadesh Barnea (meaning “set-apart fruitful fields”)—a reference to the Promised Land. To enter their promised inheritance they had to cross the Jordan River, which is a spiritual metaphor for the river of life from YHVH’s throne containing his perfect, good and acceptable will. (See Rom 12:2.) Sin and disobedience keep us out of his perfect will and the anointed place of the fast, clear and deep current of YHVH’s spiritual river.

Deuteronomy 1:2, Eleven days. Horeb (Mount Sinai in the land of Midian or modern Saudi Arabia, (Gal 4:25) and not the purported, traditional Christian site in the Sinai Peninsula) was only an 11 days’ journey to the edge of the Promised Land (Kadesh Barnea), yet because of Israel’s bad conduct (disobedience to YHVH’s commands, lack of trust and faith in YHVH’s Word evidenced by complaining, murmuring and even outright rebellion) they were made to wander in the wilderness for 40 years. What is holding you back from going forward in your spiritual walk? What sin, what fear, what wrong beliefs or false religious concepts are you refusing to let go that are hindering you? If you are serious about serving YHVH, it is time to repent and go onward and upward in Yeshua!

Deuteronomy 1:5, Moses began to declare this law (KJV). This is a poor translation of the Hebrew. A better translation would be: “Moses began to explain this law [Torah]…” (NKJV), or “Moses undertook to expound this law [Torah] … “ (NAS), or “Moses began explaining the Torah …” (ASET). To whom was Moses explaining the Torah? (Read verse 39 and cp. with Deut 6:7). Moses was the dutiful parent faithfully teaching Torah to the younger generation about to enter the Promised Land. How are you preparing the young people in your life to enter into the Promised Land of YHVH’s eternal kingdom?

Deuteronomy 1:11, Add to you a thousand times yourselves. If the children of Israel numbered between several million (there were approximately 600,000 men of fighting age numbered among the Israelites), then when was this prophetic promise of YHVH ever fulfilled in Israel’s history? Where are the several billion Israelites (1000 times two to three million) today? (See Gen 26:4; 32:12; Exod 32:13 cp. Hos 7:8; 8:8; Eph 2:11–19.)

Deuteronomy 1:12–13, Choose…men. Choosing leaders to help govern Israel and to maintain the peace was of first priority because the people were prone to strife and complaining. Without a dispute and conflict resolution plan in place, the nation of Israel would have been one of total anarchy, strife and confusion.

Deuteronomy 1:13 and 15, Provide for yourselves distinguished men, who are wise, understanding, and well known…so I took…of your tribes distinguished men, who were wise and well known.Compare the two lists. What character trait is not listed in the second list? Why? The word understanding (biyn, Strong’s H995/TWOT 239) means “discerning, perceptive, discreet, intelligent, observant and prudent.” Why did Moses have such a difficult time finding understanding men to be leaders in Israel? Are people any different today? Only two men out of hundreds of thousands had understanding: Caleb and Joshua.

Deuteronomy 1:26–28, Moving forward in the face of obstacles. Many times in our spiritual walk we are just at the point of spiritual breakthrough, but we receive an evil report about some spiritual giants that is blocking our forward movement and our resolve to advance melts. It seems sometimes that if we could just see what the future holds for us that it would be much easier for us to go forward! Yet Yeshua said, Blessed are those who haven’t seen, yet still believe in YHVH’s promises (John 20:29). Do you have what it takes to go on without being deterred by the world, the flesh and the devil? How can one go forward in faith if one cannot see where one is going? It gets down to personal and intimate relationship with your Heavenly Father, through Yeshua. He directs us through his Spirit. Can you hear his voice with your spirit when he tells you, “This is the way, walk you in it,” (Isa 30:21)?

Deuteronomy 1:29, He will fight for you. How does Elohim fight for us? Let’s look at the example of the children of Israel. We can learn a lot from them (1 Cor 10:11). How many examples are there of the Israelites sitting down and doing nothing while YHVH fought for them? Few if any. What then does YHVH require? 

We must do our part, and he will do the rest. What is the part we are to do? That depends. Sometimes it depends on what we we’re capable of doing. Often he requires us to come to the end of our resources and abilities, and then he will step in and finish the fight on our behalf to the victorious end. We also have to fight only the battles he has told us to fight. 

Sometimes we choose to fight battles he has not instructed us to fight. This was the case with the Israelites who chose to go up and take the Promised Land when YHVH had told them not to do so. As a result of their disobedience, they were defeated (Deut 1:42–45). YHVH will not support his people in a battle he has not sanctioned. 

When YHVH tells us to go to battle, we must fight how he tells us to fight, who he tells us to fight, and when he tells us to fight. For example, if the Israelites had gone up against Jericho using conventional warfare tactics, they would have been defeated because that’s not how YHVH instructed them to defeat that city. The same is true of Gideon’s unconventional method of defeating the vast Midianite army with only three hundred soldiers armed with candles in clay jars and shofars. 

YHVH will only fight for us when we submit to his battle plans and fight the enemy his way. For example, the Israelites defeated the Amalakites when Moses stood on a hill with his arms outstretched in a cross-like formation. Likewise, they overcame Jericho by marching around it blowing shofars. Gideon used lamps and shofars to defeat the enemy. David used a slingshot and a pebble. Once the Israel defeated their enemy with the help of the ark of covenant, through prayer and praise. 

The biblical list of unconventional methods of YHVH’s people defeating their enemies is a long and inspiring one! What can we learn from all of this? For YHVH to fight for us, we must first do things his way so that he’ll fight for us. This means knowing when and who to fight and how to fight. Often we have to wait on YHVH for the answers to these questions even as a military officer has to wait for headquarters to give him his marching orders. Headquarters won’t back or support the soldier who takes matters into his own hands. Conversely, headquarters won’t tolerate a solider who refuses to obey orders. The same is true of YHVH.

Deuteronomy 1:36, Because he has wholly followed YHVH. What does this statement say about the heart of Caleb? If you check most Hebrew lexicons, you will find that the name Caleb (or Calev/cKF) means “dog.” But this is not the whole story. Hebrew is a very flexible language, and one word can have multiple definitions. The Hebrew word kal/KF and lev/cKliterally mean “all heart.” When you think of a dog, what comes to mind? Always happy to see its master, unconditional love, a faithful companion, guarding and protecting its family no matter the cost. How does Calev’s name fit his spiritual characteristics? What can we learn from Calev about what is pleasing to YHVH. (For more on Calev, read Num 13:30; 14:6, 24, 30; 32:12; Josh 14:6–14.) Be inspired by this mighty man of faith.

Deuteronomy 1:39, Little ones…knowledge of good and evil. The“little ones” were those under the age of 20 (see Num 14:29; 32:11). Certainly, children under the age of 20 should have by then, if they were raised properly, have a sense of the difference between good and evil. However, YHVH is extremely gracious. He gives children ample time choose to follow him. By age 20, children will have had enough time to learn the difference between good and evil, and have had enough experience to have made an informed and intelligent choice whether to follow the path of good or evil. Those who reject YHVH at this age can no longer plead ignorance of his ways or inexperience in coming to an understanding the consequences of their actions. If they choose to go against YHVH it’s because they have stiff-necks, and hard and rebellious hearts.

Deuteronomy 2

Deuteronomy chapters 2 to 3, Overcoming the Canaanites. YHVH instructed the Israelites to make war with and to destroy some of the Canaanites who were not relatives of Israel. The believer’s battle to enter into the Promised Land is a spiritual one (2 Cor 10:3–5 and Eph 6:10–18). Who and what are enemies with whom we must constantly do battle and by the power of the Spirit of Elohim utterly destroy their influence in our lives? (See 1 John 2:15–17; 1 Pet 5:8; Jas 5:7 to name a few.)

Deuteronomy 2:2–9, Edom. Edom (another name for Esau, brother of Jacob) and Moab and Ammon (sons of Lot) were blood relatives of the Israelites. Often those of our own family will stand in our way as we go in to possess our ­spiritual, Elohim-given inheritance and destiny. 

What is the lesson from this passage of scripture on how to deal with less-than-cooperative family members who don’t acknowledge Elohim much less his spiritual calling on your life? Are we to make war with them? Are we in any way to be beholden to or dependent on them for our physical needs? If we became dependent upon them could this help or hinder our chances of entering our own spiritual destiny or “Promised Land” that YHVH has for us? Does YHVH desire our families to be saved? (See Acts 16:31; 2 Pet 3:9.) How can we be a light to our families if we are fighting and attempting to destroy those who would spiritually stand in our way? These aren’t easy questions to answer. One thing is certain though. We must put serving and obeying YHVH Yeshua above allegiance to our families. Yeshua had some pretty hard words in this regard (see Matt 10:34–39).

This passage also teaches us to avoid conflicts with family members at all costs. No good can come from such confrontations. How does verse 5 start out? Now go on to read verse 6. YHVH instructed the Israelites to treat their cousins with respect and civility—almost in a business-like manner. Nowhere does Scripture tell us that we have to like our heathen family members. But neither are we to act offensively toward them. Like the Israelites when forced to encounter long lost relative, sometimes it is best to smile, be nice, but keep moving on! 

Another lesson to be learned from these verses is this: Choose your battles carefully. Avoid conflicts with others if possible. Go to battle only when YHVH tells you to. Only then will you come out victoriously, for then he will be fighting on your side and not against you. Latter in this chapter, we see that YHVH instructed the Israelites to engage certain nations and defeat them. When Israel obeyed him and fought only his battles, what was the outcome? (Read 2:24–3:11 cp. 3:22.)

Deuteronomy 2:5, I have given…to Esau. Even though Esau was a profane man who despised the things of YHVH, brought grief to his parents, and wanted to murder his brother, YHVH still showed mercy to him and his descendants by giving them an inheritance just outside the Promised Land. The speaks volumes about the grace of YHVH.

Deuteronomy 2:7, Lacked nothing. A major lesson the Israelites had to learn while trekking across the wilderness for forty years en route to the Promised Land was to trust YHVH for their physical provision (food, clothing and water). Similarly, today redeemed believers or “the Israel of Elohim’ (Gal 6:16) are on a similar journey (although a spiritual one) through the wilderness of life en route to the Promised Land of their spiritual inheritance, which is eternal life in YHVH’s everlasting kingdom in the New Jerusalem, which will be on the new earth. What are some similarities between the journey of the physical Israelites our our spiritual one?

For forty years, YHVH instructed the Israelites in the laws of cause and effect. When they loved, obeyed and trusted him, they automatically received the blessings of his physical provision. When they were rebellious and stiffnecked and refused to love and obey him they received curses and judgment and suffered great lack. The same principles work for us today except that YHVH has added a spiritual dimension to this paradigm. To the degree that we love, serve and obey YHVH-Yeshua and keep his commandments we not only will be blessed and provided for in this physical life as were the children of Israel, but we have the blessing, through faith in Messiah Yeshua, of obtaining eternal life and becoming literal sons of Elohim (John 1:11; Rom 8:14–15, 23; 9:4; 2 Cor 6:18; Gal 4:5–6; Eph 1:5; 1 John 3:1–2; Rev 2:13–16). 

The saint becoming a son (and daughter) of Elohim is something the apostles taught about a lot, but a concept the Western church hardly mentions. It’s time this truth be rediscovered and taught again, for this is the ultimate spiritual blessing that comes from serving and obeying YHVH. 

Lack leads to death. Provision leads to life—and for the saint, this ultimately means eternal life.

Deuteronomy 2:31, Begin to possess [the Promised Land]. 

Salvation Is a Journey, Not a One Time Event

Possession of the Promised Land was a process—a journey, at times a difficult one. This concept is as true for us as much as it was for the children of Israel. The idea in mainstream Christianity that when you receive salvation at the beginning of your spiritual walk and that’s all there is to possessing or entering the kingdom of Elohim is a seriously incomplete one. It doesn’t fit the biblical models or the teachings of Yeshua and the apostolic writers about the need for the believer to persevere and overcome to the end to receive his ultimate eternal inheritance.

When this verse states that Israel“began to possess [the Promised Land],” what does this mean? Why didn’t YHVH give the Promised Land to Israel all at once? What did Israel have to do to “possess” the land? What do we have to do to possess our spiritual inheritance? Does YHVH just hand it to us, or do we have to persevere, overcome and fight for it? 

Leaving Egypt is a picture of a believer’s initial salvation, while entering the Promised Land is a picture of a believer’s ultimate or complete salvation involving his glorification or the redemption of his physical body and being granted eternal inheritance at the resurrection. It’s also a picture of rewards for obedience. Between the time of leaving Egypt and entering the Promised Land, there was a 40 year-long journey, which is a picture of our time as physical humans on this earth with all of its ups and downs, trials, victories and so on.

Much more could be said on this subject as the apostolic writers show us. Suffice it so say, the idea that the mainstream church propagates that receiving salvation is a one time event like getting your ticket punched to a movie theatre, amusement park ride or at train station falls woefully short of the biblical truth about walking out a righteous and sanctified life. The failure to understand this has led many people to become discouraged, deceived and to fall away spiritually. 

Yes, the initial steps in the process of salvation are relatively easy, but then there’s repenting of sin, learning how to live a sanctified life, becoming obedient to the commands and lordship of Yeshua, overcoming one’s sin nature, and using one’s spiritual talents to help advance the kingdom of Elohim. All of these are aspects of the redeemed believer’s journey through the wilderness of life en route the Promised Land of our spiritual inheritance, and how we do during this spiritual trek will help to determine the levels of one’s eternal rewards (Matt 5:19). All of these things are precursors and steps in the process to actually receiving eternal life and a resurrected glorified body.

The children of Israel’s exodus from Egypt and their subsequent 40 years journey to the Promised Land is a picture of this salvation process and all the steps in between that we all must go through.

The idea that the saint can have it all here and now is not a biblical one, but an ear-tickling message promoted by hireling gospel peddlers and corporate church merchandizers who have something to sell you. Beware of these false and misguided teachers who refuse to tell you the whole truth as presented in the Bible! Caveat emptor! Let the buyer beware!

Deuteronomy 3

Deuteronomy 3:1–11, On the offensive against the enemy. YHVH gave victory to the Israelites over King Og and the 60 cities of his kingdom. When YHVH gives us a mandate to encounter the spiritual forces of this world and the devil, nothing will stand in our way. 

What are the weapons of our warfare? (See 2 Cor 10:3–5; Eph 6:10–18; 1 John 5:4; Luke 9:1; 10:19.) Israel fought with swords and spears to possess a physical kingdom. We are taking possession of a spiritual kingdom. Our spiritual warfare is just as intense as the physical one that Israel faced, but our weapons are spiritual. 

Have you experienced spiritual victories in your life? Are you engaging the enemy, or are you in retreat? Those who are not moving forward spiritually will not encounter the enemy. Are you moving forward, or are you complacent and lukewarm and not growing spiritually? 

At the very least, one should be overcoming the flesh with its lusts, temptations and inclinations to sin by walking in accordance with the commandments of Elohim, which is called walking in the Spirit (Gal 5:16–25). This is the greatest battle of all—to put on the mind of Messiah and to be conformed into his image (Rom 8:28–29; 12:2). 

The final question is this: Are you just playing at “religion” or are you seriously engaged in possessing the promised land of your spiritual inheritance which is eternal life in Elohim’s kingdom and overcoming those forces that would hinder you from doing so?

Deuteronomy 3:8, Hermon. Heb. chermôn “derives from its root charam mrx meaning “to seclude or ban, to devote, to (lay under a) curse, to destroy. “Charam is a religious word of great importance representing the devotion of some object to destruction or to sacred use, not for the gratification of any selfish purpose” (Strong’s Expanded Concordance). Charam refers to “the exclusion of an object from the use or abuse of man and its irrevocable surrender to God…the Arabic word harem meaning ‘the special quarters for Muslim wives’ derives from this word” (The TWOT). In light of the antediluvian angelic incursion into the human species that, according to the First Book of Enoch, occurred at that mountain resulting in the nephilim demigods of Genesis 6:4–6—a mountain that historically was known as “the gates of hell” and to which makes reference in an offensive warfare tone (Matt 16:18)—it is no wonder that Mount Hermon was so named.

Deuteronomy 3:22, Must fear them. Know Elohim, No Fear; No Elohim, Know Fear. The Scriptures reveal an interesting, and counter-intuitive spiritual principle that humans have a hard time wrapping their heads and hearts around. It is this: When we fear Elohim, we will not fear our enemies, and we will be blessed by Elohim. When we do not fear Elohim, we will fear and be tormented by our enemies and we will not be blessed by Elohim (Ps 34:9; Acts 9:31). 

What is it to fear Elohim? It is to walk in the wisdom of his commandments or his loving instructions in righteousness (Deut 10:12). Rebellious humans have a hard time doing this, since their sin nature is opposed to submitting to YHVH legal instructions (Jer 17:9; Rom 8:7). 

Once, however, one gets their sin nature under control with the help of Yeshua, and one begins to love and fear Elohim by keeping his commandments, suddenly the physical things they once feared no longer have any hold on their hearts and minds. 

Having defeated the greatest enemy of all—one’s sin nature—with Elohim’s help effectively empowers and emboldens the saint. He no longer fears what other people think about him because, in the long run, all that matters is what Elohim thinks. He no longer is concerned about his future physical needs and well-being because Elohim promises to take care of us when we trust and obey him. He no longer fears those who attack and persecute him, because he knows that with Elohim’s help, he can overcome any enemy. 

So now what is there left to fear? Death, which is the mother of all fears? No, for at the end of one’s life, the overcoming saint has the ultimate victory in his possession—victory over death, which is eternal life!

Comments can be left on Hoshana Rabbah’s Facebook page at https://www.facebook.com/HoshanaRabbah. I will do my best to read all of your comments and to answer any questions that you may have.

 

Natan’s Introduction to Deuteronomy/D’varim

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Outline of Sefer Devarim or Deuteronomy: Moses’ Farewell Address

Chapter 1:1–5, Introduction

Chapters 1:6–4:40, First Discourse

Moses gives a veiled rebuke for sin and disobedience, and gives a review of the journey from Mount Sinai to Kadesh with exhortations to obedience.

Chapters 4:44–11, Second Discourse, Part 1

The religious foundations of the covenant, the spirit in which it is to be kept and the motives to right obedience are discussed. Moses shows how the covenant defines the relationship between YHVH and Israel and emphasizes the basic spiritual demands that such a relationship imposes upon Israel.

Chapters 12–26, Second Discourse, Part 2

  • The code of law dealing with:
  • Worship, Chapters 12:1–16:17
  • Government, Chapters 16:18–18
  • Criminal Law, Chapters 19:1–21:9
  • Domestic Life, Chapters 21:10–25
  • Rituals and the Sanctuary, Chapter 26

Chapters 27–30, Third Discourse

The enforcement of the Torah-law with its blessings and curses; establishment of a fresh covenant between YHVH and Israel (i.e. the younger generation).

Chapters 31–34, The Last Days of Moses

  • Chapter 31, Committal of the law to the keeping of the priests.
  • Chapter 32, The Song of Moses (a prophecy about Israel’s future).
  • Chapter 33, Moses’ patriarchal blessing over the tribes of Israel.
  • Chapter 34, The death of Moses.

Overview of the Book of Deuteronomy or Devarim from Various Commentators

This last book of the Torah starts out with “These are the words which Moses spoke….” The Hebrew name for Deuteronomy is Devarim meaning “words,” which is the plural form of devar meaning “word, speech, a matter or thing, a commandment, a report, a message, promise.” Note the similarity in meaning between the Hebrew word devar and the Greek word logos from John 1:1 (“In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim.”). Logos means “speech, word or thing.” From this connection, we see that Yeshua was the Word of both the Old Testament (OT or Tanakh) and the New Testament (NT or Testimony of Yeshuah). He is the message of the entire Bible (Spirit Filled Life Bible, from the “Word Wealth” at Deut 1:1).

Deuteronomy is written similarly to the vassal-treaties formulated between captor and captive nations prior to 1000 B.C. It contains historical information, enumerates laws, and concludes with threats and promises (Hebrew Greek Key Study Bible, from “The Introduction to Deuteronomy”). From a general survey of Deuteronomy, it is sufficiently evident that the exposition of the commandments, statutes, and rights of the law had no other object than this: to pledge the nation in the most solemn manner to an inviolable observance, in the land of Canaan, of the covenant, which YHVH had made with Israel at Horeb (Deut 28:29, Keil and Delitzsch Commentary of the Old Testament, from the introductory note to Deut).

In Deuteronomy, Moses speaks like a dying father giving a farewell song to his children, all the while he celebrates Elohim as the spiritual Rock of Israel. While the eyes of the Israelites may have fixated too much upon Moses their physical leader (instead of Elohim) for forty years, Moses now attempts to redirect their eyes, trust and allegiance heavenward and onto YHVH, their real spiritual Leader who had been behind Moses—a mere human leader—all the time.

Deuteronomy is Moses’ last word and final admonition to Israel before his death. It is a review of the main points found in the first four books of the Torah. This review is for the benefit of the younger generation who has been born and/or grown up in the wilderness and who are about to enter the Promised Land. The first few chapters of Deuteronomy includes several themes that are mentioned over and over again underscoring their importance in YHVH’s eyes. They are:

  • Teach the children YHVH’s instructions in righteousness (i.e., the Torah).
  • Teach the children about their historical and spiritual roots.
  • Fear YHVH.
  • Remember the giving of the Torah at Mount Sinai and the supernatural occurrences surrounding that event.
  • Do not allow yourself to become involved in idolatry and the practices of the heathen nations.
  • Keep Torah and all will be well with you.
  • YHVH’s Torah commandments are eternal.
  • Don’t forget YHVH nor turn from the Torah—YHVH’s instructions in righteousness.

Consider these admonitions of YHVH to his people. Are we heeding these instructions and grounding our people in these things? What are you doing in your own life to take YHVH’s wise admonitions seriously?

The words of Deuteronomy are earnest and impressive. Moses looks back over the whole of the forty years of Israel’s wandering in the desert, reminds the people of all the blessings they had received, of the ingratitude with which they had so often repaid Elohim, and of the grace, mercy, love and judgments of Elohim. Furthermore, Moses explains the laws of Torah again and again, and adds to the Torah some 70 new laws, which were necessary to complete it. He never wearies of urging obedience to the Torah in the warmest and most emphatic words, because the very life of the nation was bound up with this; he surveys all the storms and conflicts which they passed through, and, beholding the future in the past, takes a survey also of the future history of the nation, and sees, with mingled sorrow and joy, how the three great features of the past—that is to say, apostasy, punishment, and pardon—continue to repeat themselves in the future also (Keil and Delitzsch Commentary on the OT, from the introductory notes to Deuteronomy).

Deuteronomy is a unique book—distinct from the narrative and historical, the legal, prophetic, and devotional writings of the Scriptures, though it has affinities with each of them. In its literary aspect, it is an oratory; and as such it is unsurpassed in its rush of rhythmic sentences, its ebb and flow of exalted passion, its accents of appeal and denunciation: Moses’ speech shines as well as his face. And this noble language gives utterance to truths which are always and everywhere sovereign—that Elohim is one, and that man must be wholly his; that Elohim is righteous and faithful, merciful and loving. Elohim’s proclamation in Deuteronomy stands in relation to Israel and humanity not merely as Judge or Ruler, but as Friend and Father. “And thou shalt love YHVH your Elohim with all thy heart, and with all they soul, and with all they might.” This whole-soul love and devotion to Elohim is to be accompanied by a large-hearted benevolence towards man, and indeed towards all sentient beings; by the recognition of the retributive righteousness of El; and by the insistence on the vital importance of family life, and of religious instruction within the home. The influence of the Book of the Farewell Discourses of Moses on both domestic and personal religion in Israel throughout the millennia has never been exceeded by that of any other book in the Scriptures (Soncino Edition of the Pentateuch and Haftorahs, from the introductory note to Deut).

In this book, YHVH can also be viewed as a husband asking his bride to give her whole heart to him, to follow him and to obey him. Sadly, in the rest of the story (after Joshua), we see chronicled the sad saga of a bride having a difficult time being a good wife. In the end, Israel becomes a rebellious and adulterous wife to the point that YHVH was forced to divorce her despite his patience and mercy. Then YHVH promised to do a new thing and comes in a human form (namely, Yeshua) like Moses—so that his people would learn to relate better to him. He wanted to set his people back on the right and good path (of Torah), and to restore them as his bride. He has now betrothed himself to his people (the saints) once again (this occurred with Yeshua at the last supper), given them his Holy Spirit as their engagement ring (on the Day of Pentecost), and since then it has been a long betrothal period (2000 years), so that those saints (i.e. redeemed Israel or the one new man; Eph 2:11–19) through trials and tribulations can be spiritually refined so that she can be a good wife for him. YHVH wants to see what is actually in her (our) heart. He wants a faithful companion forever.

Moses was the first to prophesy the coming of the Messiah (Deut 18:15), and Moses is the only person to which Yeshua compared himself (John 5:46–47).

Yeshua often quoted from Deuteronomy. When asked what was the most important commandment in the Torah, he quoted Deuteronomy 6:5 and included this verse as part of his summation of the whole Torah. In his temptation in the wilderness, he quoted exclusively from Deuteronomy when resisting the devil (Deut 8:3; 6:16; 6:13; 10:20).

Deuteronomy teaches more of the heart and spirit of the Torah, and that the relationship of Elohim to his people encompasses much more than just a legalistic observance of the Torah. Israel’s covenant relationship with Elohim involves obedience and loyalty as well as love, affection and devotion, which should be the true foundation of all of our action. Success, victory, prosperity and happiness all depend upon our obedience to YHVH. The book is a must-read for an understanding of man’s obedience to Elohim based on love and fear (Deut 10:12, 13, Spirit Filled Life Bible, from the introductory note to Deut).

In a sense, Deuteronomy is not only a synopsis, but a commentary on the first four books of the Torah. This book along with the Epistle to the Hebrews contain the best comment on the nature, design, and use of the Torah (Adam Clarke’s Commentary on Deuteronomy, from the introductory note to Deut).

The book of Deuteronomy contains not so much a recapitulation of the things commanded and done as related in Exodus, Leviticus and Numbers, as it is a compendium and summary of the whole law and wisdom of the people of Israel, wherein those things that related to the priests and Levites are omitted, and only such things are included as the people are generally required to know. Much more than a being a repetition of what preceded it, Deuteronomy is an oratory description, explanation, and enforcement of the most essential contents of the covenant revelation and covenant laws, with emphatic prominence given to the spiritual principle of the law and its fulfilment, and with a further development of the ecclesiastical, judicial, political, and civil organization, which was intended as a permanent foundation for the life and well-being of the people of Israel in the Promised Land of Canaan. There is not the slightest trace throughout the whole book of any intention whatever to give a new or second law (Keil and Delitzsch, from the introductory note to Deut).

More Insights About the Book of Deuteronomy

In stark terms, YHVH warns the Israelites in Deuteronomy of the struggles Israel will have as it walks between two world: the lower world that attaches itself to man’s soul and attempts to pull him downward, and the upper world that pulls the spirit in man heavenward.

Deuteronomy presents Torah (as does Ps 119) as the way to be spiritually, physically, mentally, emotionally, materially elevated before Elohim and in the eyes of the surrounding nations (Deut 4:6). 

In Deuteronomy, YHVH lays out two extremes: blessings for obedience and curses for disobedience; curse for following the ways of this world, and blessings for following the Word of YHVH. But seldom do individuals find themselves in one extreme or the other, for few are either totally worldly or totally heavenly in the orientation of their lives. They are usually caught up somewhere in the middle ground between the two: not totally evil and not totally good. Their lives are a mixed bag of good and evil, blessings and curses, and a double-orientation toward the heaven and the world. The Bible calls this double-mindedness (Jas 1:8; 4:8), and Yeshua decries such an individual (Matt 6:24, “one can’t serve both God and mammon”). The Bible also calls this being lukewarm­—being neither hot nor cold, and YHVH hates this as well (Rev 3:15–16). Such an individual, if he isn’t careful, can find himself feeding spiritually more from the tree of the knowledge of good and evil rather than the tree of life.

YHVH lays out the highest spiritual ideal for Israel: to be wisdom in the sight of the nations (Duet 4:6), to be the head and not the tail, to be the greatest and not the least, and to be the lender and not the borrower. Such a position of status is possible thanks to following the Torah. He wants the best for his people, but achieving such is conditional on their obeying him. Many people make claim to believe in the God of the Bible, to love him and many even claim to follow and to obey him—just ask them! But in reality, do they? What are the fruits of their lives? Their true spiritual status is based on what they do, not what they profess with their mouths!

Deuteronomy affirms the sufficiency of Torah. The Torah is the Word of Elohim and nothing more needs to be added to it. It is the full revelation of YHVH when it says not to add to the Word of Elohim (Deut 4:2; 12:32). It is the bedrock of the Scriptures and the bedrock of truth. If Torah is the bedrock of YHVH’s word, then the Ten Commandments are the cornerstone in that foundation of truth, which Moses reiterates in Deuteronomy five. The rest of the Scriptures are just commentary or elucidations on Torah, or admonitions for YHVH’s people to return to Torah. The truths of the Testimony of Yeshua (the New Testament) stand firmly on the Torah and never once contradicts Torah. The Torah is the flower bud that contains the full flower, while the Testimony of Yeshua is the open flower in its full glory.

Torah keeps YHVH’s people on the straight and narrow path­ and from falling into the ditches on either side of the road. Those ditches are legalism and license, the letter and the spirit of the law (Deut 5:32).

Deuteronomy stresses man’s need to fear Elohim. Though loving, personal, merciful, and full of bountiful goodness, he is at the same time a consuming fire of jealousy, wrath and judgment against those who disobey him, and he will bring all men to account for their wickedness and sin (Deut 4:24; 6:15; 9:3). He warns his people not to tempt or to push him (Deut 6:16). He is also a consuming fire against Israel’s enemies (9:3).

The absolute preeminence of YHVH is stressed again and again in Deuteronomy. Putting him first in our lives starts with fearing him always (Deut 6:24), and doing what is right and good in his sight that you may be blessed and live victoriously (Deut 6:18). All this is based on YHVH’s love for his people and vice versa.

Deuteronomy defines and elucidates the true meaning of love. The Shema of Deuteronomy 6:5 declares that man is to love YHVH 1000 percent. Likewise, YHVH set his love unconditionally upon his people (Deut 7:7–9). That love is inviolate for 40,000 years, or 1000 generations (Deut 7:9).

Deuteronomy stresses the importance of relationship. Numerous passages in Deuteronomy enumerate the importance of relationships at all levels: between humans and between humans and Elohim. The horizontal and vertical aspects of love come together at the seven annual biblical feasts where YHVH’s people are commanded to gather together where he has placed his name and at the times he has set to celebrate and rejoice before him (Deut 12; 14:23ff; 16:1ff).

Deuteronomy constantly repeats and stresses Israel’s history and emphasizes the importance of understanding our history including both the defeats and victories of our forefathers. History is a great teacher, and many mistakes can be avoided by having a thorough understanding of and a healthy respect for history, and by learning the lessons of history.

Deuteronomy instructs men to circumcise or cut way the barriers of their hearts (Deut 10:16; 30:6; see also Lev 26:41). Deuteronomy is the first place YHVH commands his people to circumcise their hearts.

Deuteronomy emphasizes the need to teach Torah to our children. We are not only to be concerned about our past history, but to be future-minded people also by passing on our legacy (YHVH’s Torah instructions from heaven) to future generations (Deut 6:7; 11:19).

Deuteronomy is a song or poem where the Creator passionately woos his creation. It almost sometimes seems that YHVH is pleading with his people to follow him, to keep his commands, to enter into a forever love relationship with him so that they can be blessed abundantly and victorious, though he forcefully stresses their need for him, the curses that will come upon them if they turn away from him, the fact remains that the choice to follow him is still up to them (Deut 11:26; 30:15). The only thing over which man remains sovereign is his own heart; therefore, man has to choose to love and serve YHVH with his whole heart.

Comments can be left on Hoshana Rabbah’s Facebook page at https://www.facebook.com/HoshanaRabbah. I will do my best to read all of your comments and to answer any questions that you may have.

 

Nathan’s Commentary on Parashat Matot-Masei (Numbers 30:2–36:13)

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Numbers 31

Numbers 30:2, Vows. A vow (Heb. neder)is literally “a pledge to do something.” It places upon oneself or others or upon objects of one’s choice a status equivalent to that of a commandment of the Torah (The ArtScroll Stone Edition Chumash, p. 900). Yeshua said it like this, “Let your ‘Yes’ be ‘Yes’ and your ‘No’ be ‘No’”, in Matthew 5:37. In other words, keep your word, and do not make promises that you cannot keep.

One’s word is one’s bond. A neder is so strong that a person violating it can suffer the court-imposed penalty of lashes (ibid.) The Set-Apart One of Israel is not a man that he should lie (Num 23:19). If we are to be set-apart or kadosh as YHVH is kadosh (1 Pet 1:16; 2:9; Heb 12:14), then we must be people of our word not only in large matters, but in the smallest matters too. Are you too casual with your words? Do you make commitments in order to sound good to others, yet you have no real intention of fulfilling your obligations? Liars will have no part in the New Jerusalem (Rev 21:8).

YHVH established order in the family structure. The man, as the head of the family, holds veto power over promises made by those under him in his family. This may be politically incorrect nowadays in a society characterized by egalitarianism, and feminism and children’s “rights,” but the Word of YHVH in the Torah is clear on this matter. This is given because the husband and father holds responsibility for promises made by those in his family (Num 30:15). To what degree are you swayed by the mores of society in this regard as opposed to the Word of Elohim? What rules do you play by in your marriage and family—society’s or YHVH’s?

Numbers 31

Numbers 31:3, Take vengeance on the Midianites. YHVH is vehemently opposed to moral looseness. Midian, through its seductive women, nearly destroyed Israel. The decisive actions of a morally straight leadership prevented Israel from going the way of so many nations that have since collapsed due to moral decay. What can we learn from this ancient account?

Sexual looseness and perversion must not be allowed to gain even a momentary toehold into our lives. Do you aggressively resist and fight against the spiritual Midianites that would destroy your life, your family, your marriage and your spiritual destiny, or do you even slightly countenance the enemies of your soul in the secret or hidden areas of your life just to placate the passions of your carnal and sin-bent nature? The spirit of Midian is to be found everywhere from the magazine rack at the checkout stand to the morning newspaper advertising women’s undergarments, from bumper stickers to billboards, from television ads (not to mention the television shows themselves) to the internet, and among political, religious leaders and entertainment celebrities. How about the modern immodest and decadent clothing styles of our youth, which barely cover the body, and where little is left to the imagination? 

How does one defend oneself against this incessant onslaught of sexual immorality? Remember, the best defense is a strong offense. Resolve and settle in your heart and mind ahead of time how you will react against the darts of the enemy when you suddenly find them aimed at you, and then stick to your defense plan! Set inviolate moral boundaries for yourself that you will not cross. Pull down every mental stronghold and take every thought captive to the mind of Yeshua, and flee all lusts. (Strengthen yourself spiritually by reading the following scriptures: 1 Cor 6:18; 10:14; 2 Cor 10:3–6; 2 Tim 2:22.)

Numbers 31:4, A thousand from a tribe. All the tribes were equally represented in this fighting force to punish Midian for its culpability in causing Israel to fall into the sins of idolatry and immorality resulting in the death of 24,000 Israelites (Num 25:1–9). What can we learn from this? Each person in the spiritual body of Yeshua (or “the camp of Israel”) must take an equal role in fighting wickedness and immorality. What are you actively doing to combat these things around you? Whether you think you will make a difference or not, do you still vote, write letters to your political representatives, pray, take righteous stands against evil when and wherever possible, or support those who do so with your finances? If you are a parent, what is your responsibility to your children in this regard?

Numbers 31:17, Kill all. Was this a form of genocide on the Midianites at the hands of the Israelites on the command of Elohim? Yes. Elohim, as the Creator of all humans, and the one who gives life and can take life, and as the Just Judge of universe has the divine prerogative to determine who lives and who doesn’t. He is just, merciful and forgiving (Exod 34:6–7; Ps 86:15) and he gives people space to repent and to turn to him. If they do not, then the gavel in his heavenly court falls and just judgment is rendered. The unrepentant sinner must die for his sins. In the case of the Midianites, YHVH had given them and the rest of the Canaan’s inhabitants 400 years (Gen 15:13) to repent and turn to him, but they had refused, even though they had the righteous examples of the patriarchs and Moses and the Israelites paraded in front of them to point them to Elohim. They no doubt had heard how Elohim had destroyed Egypt and the mighty miracles he had performed on behalf of the Israelites, yet they still refused to follow Elohim. So the Creator was totally justified in ordering the Israelites to slay most of the Midianites.

Numbers 31:8, Balaam…they slew with the sword. Jude 1:11 talks about Balaam being greedy for money and indicates that there are those in the end times in the body of Yeshua who will follow after this same sin. Ina a similar vein, Yeshua talks about tares or weeds that grow in the midst of the wheat. Their ultimate fate is destruction (See Matt 13:37–40.) Had Balaam believed his own good prophecies concerning Israel and not sided with Israel’s enemies, he would no doubt have been spared the sword of YHVH’s justice. His ulterior motive for his actions was greed and materialism. This blinded him from accepting YHVH’s truth. Balaam paid a high price for his actions. Balaam was a deceiver and a hypocrite. He spoke one thing and did something else. Are we ever guilty of this? How rampant is the sin of duplicity within the body of believers in Yeshua today? There are people who claim to be prophets in the church who, like Balaam, speak soothing and ear-tickling prophetic words in order to profit from the people. How can we know the difference between true and false prophets? A true prophet is not greedy like Balaam. (Read Deut 18:20–22 and Matt 7:15–20.) Can a true prophet of Elohim prophesy out of the flesh something false, and if he repents, when he finds he was in error, be spared from the death penalty? The answer is yes as we read in Second Samuel 7:1–17 concerning Nathan the prophet.

Numbers 31:7, 17, They slew all the males…every male among the little ones…and kill every woman that has known man by lying with him. Do you suppose that every Midianite who was slain was directly culpable for causing Israel to fall into idolatry and sexual immorality? Probably not. If so, then why were they slain? We see a similar situation with Korah and his malcontents where the earth swallowed up not only Korah, Dathan and Abiram, but their families as well (Num 16:31–33). Even those who are not directly culpable for a particular sin, if they maintain company with sinners they will become morally tainted (1 Cor 5:6; 15:33; Gal 5:9). If the righteous dwell near the wicked, is it possible for YHVH’s judgments against the wicked to overlap onto the righteous? If this were not possible then why did YHVH instruct the righteous Israelites to separate themselves from the environs of Korah’s camp (Num 16:23–27), and why does YHVH call his people to come out of Babylon the Great in the end times? (Read Rev 18:4 for the answer.) How do we separate from the wicked? In the examples just cited, we see two kinds of separation from evil: physical and spiritual. We can start by separating spiritually without separating physically, but will there ever come a time when YHVH’s people will have to separate physically? Yes. (See Rev 12:14.) How will the spiritual woman of Revelation 14 know when to do this and where to go? The Good Shepherd will not abandon or lead his sheep in the day of trouble. (Note John 10:1–5.) May we always be pressed into Yeshua, our spiritual Shepherd, so that we will always hear his voice concerning what to do and where to go and when.

Numbers 31:49, Not a man of us is missing. The remarkable grace of YHVH is evidenced in the fact that only one-fiftieth of Israel’s fighting force (12,000 of 600,000 men) took part in the campaign to defeat Midian and that not a single man was lost. What promise of YHVH was this a fulfillment of if Israel would walk in Torah-obedience? (See Lev 26:8; Deut 32:30.) What principles can we learn from this when applied to spiritual warfare? When our spiritual battles against evil are just, righteous and in accordance with YHVH’s perfect will what results can we expect? (Look up Mark 16:17–18; Luke 9:1; 10:19; Rom 8:31, 37; 1 John 4:4.)

Numbers 31:50, Make atonement.

Exploring the Concept of Atonement as It Relates to the Tabernacle and Salvation

What is the big deal about the concept of vicarious atonement, that is, someone dying in another person’s place to repair a wrong or an injury? Does there really need to be the shedding of blood to pay the penalty for or to redeem a person’s from their sins? This is a concept shared only by Christianity and no other major religions in the world including Judaism. For example, it’s not uncommon to hear Christians talking about “the cross” and “Jesus dying for our sins,” or “Jesus paying for our sins.” Is this a biblical concept or just some idea of man to put people under religious bondage to an irrational, man-made and superstitious tradition? Knowing the answer to this question is literally a matter of life and death. 

To begin answering this question, let’s look at Numbers 31:50 where we read, “We have therefore brought an oblation for YHVH, what every man has gotten, of jewels of gold, chains, and bracelets, rings, earrings, and tablets, to make an atonement for our souls before YHVH.” In a similar passage in Exodus 30:15–16, we read, “The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto YHVH, to make an atonement for your souls. And you shall take the atonement money of the children of Israel, and shall appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before YHVH, to make an atonement for your souls” (emphasis added on both). The question before us is this: Do these verses in the Bible imply that YHVH grants man absolution from sin based something other than the shedding of blood, and by logical extension, does this call into question our redemption from sin through our faith in Yeshua the Messiah’s blood atonement death on the cross?

The concept of atonement can be a confusing one. Some rabbinic Jewish scholars teach that the Torah (i.e., the first five books of the Bible) does not require the shedding of blood for atonement of one’s sin to occur. Taken only by themselves, the above scripture could appear to be confirming this supposition. Before briefly discussing the subject of atonement, let us not forget the stern warnings of the Peter the apostle when he warned the end-time saints against false teachers who would lure people away from the simple truth of the gospel:

But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingers not, and their damnation slumbers not….But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; and shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceiving while they feast with you; having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children, which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; but was rebuked for his iniquity: the dumb ass speaking with man’s voice forbad the madness of the prophet. These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Yeshua Messiah, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. (2 Peter 2)

In the Testimony of Yeshua (or New Testament), there is no question that when the concept of atonement (i.e., to make ransom for or to cover over man’s sins) is presented, it is related to the blood of Yeshua, the Lamb of YHVH, being shed for the remission of man’s sins, which is the means through which reconciliation between Elohim and man occurs. In the Hebrew Scriptures or Tanakh (or Old Testament), however, the idea of atonement is somewhat broader and at times more generalized in scope. Herein lies the confusion and the misconceived disparity between the Former (Old) and Latter (New) Testaments or Covenants. Are they in opposition to one another, or is the latter the logical outgrowth of the former and, therefore, compliments or ­elucidates the former?

The Hebrew word for atonement is kapar/RPF. A verb, it means “to make an atonement, make reconciliation, purge. In its noun form, kapar means a ransom, gift, to secure favor”(see Theological Dictionary of the Old Testament [or TWOT]). Kapar also means “to cover over”and is the same Hebrew word meaning “to cover or smear with pitch”as in caulking the seams of a wooden ship so that it becomes waterproof (see Brown-Driver-Briggs H3722). Our English words cap (as well as the Hebrew kipah, which is a small hemispherical hat that many religious Jewish men wear)and cover are related etymologically to kapar (see The Word—The Dictionary That Reveals the Hebrew Source of Our English, by Isaac E. Mozeson). 

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