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Todays Parsha #44: Devarim (The Words)


PART 1: THE LAST AND CURRENT TORAH PORTIONS

ANSWERS TO LAST WEEKS STUDY QUESTIONS (Matot and Masei):

1) The title of this Torah portion is helpful in resolving what famous debate in
Scriptural studies?

One of the main contentions in the Greek NT primacy camp is that the
original NTwhich they take to be Greekseems to quote from the
Greek OT a great deal. Therefore, the audience of the NT is said to have
been Greek rather than Hebrew.

The argument falls apart at several junctures, especially when we consider
that the Greek OT, or Septuagint, is itself a translation from a Hebrew
original Tanakh! Therefore, it makes perfect sense that Greek audiences
would have the authorized Greek translation of the OT quoted to them, and
all of this without even looking at the Aramaic NT which doesnt quote the
Septuagint at all.

In any case, one of the main allegations of where the original NT quotes
from the Greek OT is here in Genesis

29
When the time for Israel to die drew near, he called his son Joseph
and said to him, "Please, if I have found favor in your sight, place now
your hand under my thigh and deal with me in kindness and
faithfulness. Please do not bury me in Egypt,
30
but when I lie down
with my fathers, you shall carry me out of Egypt and bury me in their
burial place." And he said, "I will do as you have said."
31
He said,
"Swear to me." So he swore to him. Then Israel bowed in worship at
the head of the BED. (Genesis 47:29-31 NAU)

So the Hebrew here reads BED, but the Greek OT reads something else

29
and the days of Israel drew nigh for him to die: and he called his
son Joseph, and said to him, If I have found favor before thee, put thy
hand under my thigh, and thou shalt execute mercy and truth toward
me, so as not to bury me in Egypt.
30
But I will sleep with my fathers,
and thou shalt carry me up out of Egypt, and bury me in their
sepulcher. And he said, I will do according to thy word.
31
And he
said, Swear to me; and he swore to him. And Israel did reverence,
leaning on the top of his STAFF. (Genesis 47:29-31 LXE)
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Then Greek NT reads this way (Hebrews 11)

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By faith Jacob, as he was dying, blessed each of the sons of Joseph,
and worshiped, leaning on the top of his staff. (Hebrews 11:21 NAU)

So is Paul then quoting from the Greek OT reading over the Hebrew?
Hardly! The answer has to do with the Hebrew word M-T-H (meem-teth-
heh). In a time before the Masoretes had added vowels, the word could be
understood as either MITTAH (couch, bed) or MITTEH (staff), so it is
obvious that whoever translated Pauls original Aramaic epistle into Greek,
took the UNPOINTED letters as meaning staff, and for support they
would have checked the Greek to find that it also agreed with that reading.
Doesnt mean it is the correct reading of courseit may or may not bebut
it does show how the divergent readings could be explained completely
through a Hebrew process without the intervention of the Greek OT.

2) How is an exception made in this Torah portion that appears to go against the
rules of counting the tribes in a census?

(Num 31:3) And Mosheh spoke to the people, saying, Arm some of
yourselves for the campaign, and let them go against the Miyanites to take
vengeance for on Miyan (Num 31:4) Send a thousand from each tribe
of all the tribes of Yisral for the campaign

(Num 31:5) So there were supplied from the tribes of Yisral one thousand
from each tribe, twelve thousand armed ones for the campaign.(Num 31:6)
And Mosheh sent them on the campaign, one thousand from each tribe, them
and Pineas son of Elaar the priest on the campaign, with the set-apart
utensils and the trumpets for sounding in his hand.(Num 31:7) And they
fought against the Miyanites, as commanded Mosheh, and slew all the
males.

Generally speaking priests do not fight in wars, although Levites would carry
the Ark of the Covenant into battle on occasion. However, the census rules
throughout Numbers show us that the priests and Levites are not counted
from when they turn 20 years oldthat is, when they are eligible for military
servicebut from 1 month on up. It was therefore understood that priests
were to be protected by the other tribes, but Phinehas appears to have no
trouble getting into the fight!

Finally, this may have been because Phinehas had not become high priest yet.
His father Elieazar had that office and apparently was okay with his son
being put into harms way

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3) How does Moshe encourage bravery for his troops, support from the civilian non-
combatants in Israel and keep property disputes down to a minimum all at the
same time?

(Num 31:25) And spoke to Mosheh, saying, (Num 31:26) Count up the
plunder that was taken, of man and of beast, you and Elaar the priest and
the heads of the fathers of the congregation. (Num 31:27) And you shall
divide the plunder into two parts, between those who took part in the battle,
who went out on the campaign, and all the congregation. (Num 31:28) And
set aside a levy for on the men of battle who went out on the campaign:
one out of every five hundred, of man, and of the cattle, and of the donkeys,
and of the sheep. (Num 31:29) Take it from their half, and give it to Elaar
the priest as a contribution to .

By evenly dividing the spoils between the warriors and the rest of society,
neither side can gain a foothold over the other. The warriors get what booty
they can, but not only for themselves. The congregation receives the benefits
of the war without being jealous that they couldnt fight and gain it
themselves. Then the priests also get their cut, so they can stay focused on
what they need to do.

4) How do the opening words of Jeremiah help clear up a misconception about
Samuel?

(Jer 1:1) The words of Yirmeyahu the son of ilqiyahu, of the priests who
were in Anathoth in the land of Binyamin, (Jer 1:2) to whom the word of
came in the days of Yoshiyahu son of Amon, sovereign of Yehuah, in the
thirteenth year of his reign.

These words remind us that priests can and do live among all the other tribes
of Israel In this case, Jeremiahs family lived in the territory of Benjamin

The issue with Samuel is that because he is mentioned as living in Ephraims
territory (1 Samuel 1:1) that some have concluded he was from the TRIBE of
Ephraim and not a Levite, which is patently untrue as the Scripture explains:

(1Ch 6:26) Elqanah the sons of Elqanah Tsophai his son, and Naath his
son, (1Ch 6:27) Eliya his son, Yeroam his son, Elqanah his son. (1Ch 6:28)
And the sons of Shemul Yol the first-born, and Aiyah the second

(1Sa 1:19) And they rose up early in the morning and worshipped before
, and returned and came to their house at Ramah And Elqanah knew
annah his wife, and remembered her. (1Sa 1:20) And it came to be at
the turn of days, that annah conceived and bore a son, and called his name
Shemul, Because I have asked for him

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A related issue has to do with the fact that Samuel is also called Saul,
which means asked for If his name was originally Samuel the text
makes no sense as that name means name of El not asked for, so the
later name Samuel replaced Saul possibly to avoid confusion with King
Saul whom Samuel served.

5) What is the most shocking part of Jeremiahs vision of the boiling pot? Who as
the vision most acutely reminding him of?

The answer is part of the corrupt system includes some of the priests

(Jer 1:18) For look, I have made you this day a walled city and an iron
column, and bronze walls against all the land, against the sovereigns of
Yehuah, against her heads, against her priests, and against the people of the
land. (Jer 1:19) And they shall fight against you, but not prevail against
you For I am with you, declares , to deliver you

And at least some of the priests duties are described according to the vision
of the boiling pot

(1Sa 2:13) And the ruling of the priests with the people was that when any
man offered a slaughtering, the priests servant shall come with a three-
pronged flesh-hook in his hand while the meat was cooking, (1Sa 2:14) and
shall thrust it into the basin, or kettle, or cauldron, or pot. And the priest
would take for himself all that the flesh-hook brought up. Thus they did in
Shiloh to all the Yisralites who came there

This detail of the boiling meat is not in the Torahit only here with the
corrupt line of Eli and his sons. Therefore, from one group of corrupt priests
to the ones Jeremiah knew, the boiling pot links them both!

AND NOW FOR THIS WEEKS PORTION

1) Meaning of this weeks Torah portion and summary of contents:

Devarim means the words and as the book opens we enter the last day of
Moshes life. Moshe begins the book by recapping the details of the last 40 years.
The portion ends with Moshe reminding Israel of the times that YHWH fought for
them. Now that the evil generation is gone, the time has come to strengthen their
children by having them know that YHWH is with them as they enter Canaan.

2) Parsha (English-Deuteronomy 1:1-3:22). This week we will read the entire
portion.

3) Play by Play commentary where appropriate.

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Eleh hadevarim asher diber Moshe el-kol-Yisra'el be'ever haYarden
bamidbar ba'Aravah mol Suf beyn-Paran uveyn-Tofel veLavan
vaChatserot veDi Zahav.

Achad asar yom meChorev derech har-Se'ir ad Kadesh Barnea.

4) Point out key Hebrew words/terms. Color Commentary:

ACHAD ASAR YOM (1:2) = 11 day journey, from Mount Sinai to Kadesh Barnea.
This is a very important clue. Although I have been finding a lot of great debate pro
and con for Jebel al Lawz, most who are against it seem to be using it as a way to
discredit Ron Wyatt, whom many believe did not give accurate information. For me
personally, I think Wyatt had a mixed career that was dead on accurate with some
things and misguided on others, but this is history and archaeology we are talking
about, not personal vendettas.

Jebel al Lawz is about 150 miles from Kadesh Barnea. One source against its
candidacy declared it impossible to march that far, searching for water, in 11 days.
However, I strongly disagree, because of course Abba YHWH is GUIDING THEM
by divine means, day and night, to get them to the mountain. Also Moshe has been
there before and would know the best route back. Abba YHWH would not put the
Israelites into doubt and hardship on their way to get the Ten Commandments.

Even slowly walking, its 4 miles an hour. Walk even just 6 hours a day, 24 miles a
day, and by day 11 you have done 264 miles. Okay so they will rest on Shabbat, so
its 10 walking days times 24 = 240 miles. Walk just one more hour7 hours a
dayand you will reach Jebel al Lawz on day 8, including not moving on Shabbat.
This is more than doablethere may be a lot of side issues that need discussing to
prove all things absolutely, but this issue is far from a deal breaker.

Others say its 350 miles from Rameses to the Gulf of Aqaba crossing of the Sea of
Reeds and therefore impossible for Israel to get there that soon. Once again though,
they could have. The only certain time marker we have is that they are out of Elim by
15 Iyar, so one month after the Exodus.

They left Egypt on a Friday night (March 22
nd
) under Abba YHWHs express
command to be freed from bondage on the Shabbat. After that they would have rested
on Shabbat in absence of a command to do otherwise and they could travel during
Friday day. This eliminates March 29, April 5 and April 12 as travel days, leaving us
24 travel days. Going SLOWLY, lets say again 4 miles an hour, 6 hours a day, 24
miles a day. 24 x 24 = 576 miles. I only need 350. Lets take down the speed to 3
miles an hour, 6 hours a day = 18 miles a day. 18 x 24 walking days = 432 miles, so a
tad slow. Add just one more hour of walking through though and it works again: 7
hours a day x 3 miles an hour = 21 miles/day. 21 x 24 walking days = 504 miles. We
may not have this totally solved yet, but the critics of Jebel al lawz have not done
their math!
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40
th
YEAR, 1
ST
DAY 11
TH
MONTH (1:3) = Monday, January 6
th
, 1406 BCE.

BEEVER (1:4) = expound uponliterally to begin to talkindicating Moshe
intended to speak for a very long time. This is appropriate given we only have this
one certain date in the text of 1 Shevat and it is theoretically possible all of
Deuteronomy takes place at that time. BEEVER supports that point of view.

BEEVER HA YARDEN BEERETZ MOAV (1:5) = beyond the Jordan, in the land
of Moab. This is one of three ways to designate the exact same location for all the
speeches in Deuteronomy

According to the Book of Deuteronomy, Moses took this occasion to give three
addresses to the people of Israelfarewell addresses, because he had been told he
could not enter the land with the people. The substance of the addresses is found
in Deuteronomy. The first was delivered beyond the Jordan, in the land of
Moab (1:5). The secondif the words of 4:44-49 are intended as a heading of
the second portion and not as a summary of the firstwas given beyond the
Jordan, in the valley opposite Beth-Peor, in the land of Sidon, the king of the
Amorites (v. 46). The third was simply, in the land of Moab (29:1). Quite
possibly the same location is intended for all three messages.-William Sanford
La Sor, Old Testament Survey (Eerdmans: 1982), p. 175.

BETH (1:9) = at that time. The Torah repeats the events in Exodus 18 but adds Moshes
feelings here while eliminating reference to Jethro who was established as suggesting this
before. Jethros omission may also be due to the fact that Midian became a dreaded
enemy between Exodus 18 and the start of Deuteronomy. However, as we also saw in
recent weeks, I do not believe Jethros line was directly involved in the Israel-Midianite
wars, as this particular lineage was dedicated to Abba YHWH exclusively and did not
engage in pagan worship like the other Midianites did (Judges 8:21-27).

VIDUIM LESHIVTEYCHEM (1:13) = well known to your tribes, also meaning
well known in terms of wisdom. They are called CHAKHAMIM (wise men) earlier in
the same line.

TOV HADAVAR (1:14) = the good word literally but actually a good suggestion.
Although Moshe records some of this conversation with Jethro, he doesnt mention
Jethro directly. Some believe this is because he didnt make up his mind until after Jethro
left. This dialogue then could be between Moshe and Abba YHWH, with Abba YHWH
saying, What you received (from Jethro) is a good word.

SAREY ALAPHIM, VE-SAREY MEOT, VE-SAREY CHAMISHIM (1:15) = captains
of thousands and captains of hundreds and captains of fifties. Some authorities believe
that the captains of 1000s and 100s were military men while the captains of 50s were
scholars and Scriptural wise men. This is based in part on this reading in Isaiah:

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(Isa 3:1) For look, the Master, of hosts, is turning aside from Yerushalayim
and from Yehuah the stock and the store, all the supply of bread and all the
supply of water; (Isa 3:2) the mighty man and the man of battle, the judge and the
prophet, and the diviner and the elder;(Isa 3:3) the commander of fifty and the
highly respected man, and the counsellor and the skilled craftsman, and the
clever enchanter.

LO TAKIRU PANIM (1:17) = do not tremble/fear before presence/face of any man.
LXX reads do not be impressed.

VAYITAV BEEYNAY HA-DAVAR VE-EKACH MIKEM SHNEYM ASAR
ANASHIM ISH ECHAD LA-SHEVET (1:23) = and I approved and appointed twelve
men, one from each tribe. This is Moshe talking in the first person, and the Prophet that
he foretold in Deuteronomy 18Yshua the Messiahwill also appoint twelve men as
apostles to the world.

VAYIFNU (1:24) = set out for but literally, turned around.

Note on 1:34-1:35: No man of this evil generation will see the land except
Calebhowever Joshua is another exception to this rule not mentioned here. The reason
may be the use of DOR, generation could be intended to mean TRIBE, as it sometimes
does rather than a group of people alive at the same time. So this verse may mean instead
No one of the tribe (of Judah) shall see the land except Caleb. This makes more sense
because Joshua is not from the tribe of Judah but from Ephraim, so here it is only talking
about the exception in Judah or Caleb, whereas elsewhere when both Caleb and Joshua
are mentioned it is as exceptions to the whole nation of Israel, that only these men from
the first generationDOR now taking on its other meaning of all those alive at a given
timeare intended there. The entire situation though is clarified in 1:38 where Joshua is
mentioned as also entering into Canaan.

YAM SUF (1:40) = Probably Sea of Reeds, but others suggest End Sea or Southern
Sea. The Rabbis do seem to agree though on its location, the Gulf of Aqaba.

VAYAKTU ETCHEM BESEIR AD CHORMAH (1:43) = and struck them down at
Seir, as far as Chormah. Israel defeated the Canaanites and the Amorites here (Numbers
21:1-3), but before we only knew it to be near Edomite territory, whereas here we have
more specific location information, and it is near Mount Seir.

VAYTESHVU VEKEDESH YAMIM RABIM KAYAMIM ASHER YESHVATEM
(1:46) = and you remained at Kadesh many days, as (many) days as you remained
(everywhere else). This lends credence to the idea we got into before, that the stay in
Kadesh was very long, 19 years. In Exodus, Moshe is said to have been in Midian also
for many days until the pharaoh died. Matching this to the historical record it is easy to
prove this was a period of 30+ years.


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MIDEREKH HA-ARUVAH (2:8) = through the Aravah, going south of the Dead Sea.

ZAMZUMMIN (2:20) = Some say that these are the Zuzim in Genesis 14:5 (Rashi ibid.).
Others translated Zamzumim as 'plotters' (Targum; Chizzkuni; Tur), or, 'strong nations'
(Septuagint). In Arabic, zamzam means to speak gibberish, so that zamzumim may be the
equivalent of the Greek-based 'barbarian,' which means 'gibberish speaker.'

ELETHETZYON GEVER (2:8) = These places are only known to exist along the Gulf
of Aqaba, proving the real route of the Exodus. Here is how bible.ort.org put it.

See note on Numbers 33:35. Both are on the Gulf of Aqaba. The Israelites thus
headed north from the Gulf of Aqaba directly toward the Dead Sea

Note reads:

'Rooster's Crow!' K'rakh Tarngul in Aramaic (Targum Yonathan; Commentary ad
loc.) or, 'Rooster City.' It is a town on the Gulf of Aqaba (cf. 1 Kings 22:49, 2
Chronicles 8:17), some 2 miles east of Elath (cf. Deuteronomy 2:8, 1 Kings 9:26).
The Israelites therefore had headed south from Kadesh Barnea to the shore of the
Gulf of Aqaba.

VE-HA-YAMIM ASHER HALACHANU MI-KADESH BARNEA AD-ASHER
AVARNU ET-NICHAL ZERED SHLOSHIM USHMONEH AD-TOM KOL-HA-DOR
ANSHEY HA-MILCHAMAH MIKEREV HA-MACHANEH KA-ASHER NISHBAH
YAHWEH LAHEM (2:14) = From the time that we left Kadesh Barnea until we crossed
the Zered Brook, 38 years had passed during which the generation of warriors had died
out from the camp, as Yahweh had sworn. This confirms the overall timeline of 42 years
from Exodus to the Jericho campaign.

The math is simple. The spies came back with a bad report 2 full years after Exodus
(Numbers 1:1, 9:1) or into year 3 if you prefer. It takes 38 years from that event in
Kadesh-Barnea to cross the Brook of Zered, which is confirmed as the 40
th
year after
Exodus (Numbers 20:1, 33:38).

Then, when Deuteronomy opens (1:3) it is still 11 months after that, followed by Moshes
death and mourning for him for another 30 days (Deuteronomy 34:8), ending the 12
th

month by that time.

That brings us to the completion of year 40 and the start of year 41, but this is only 39
years completed of a 40 year curse leveled in Numbers 14, so Joshua now must wait
another year before attacking Jericho that next spring. Total: 42 years.

2:23 terms:

AVVIM. Some say that they were a Canaanite tribe (Targum Yonathan) and
hence identify them with the Chivites (Genesis 10:17; Baaley Tosafoth; Ramban).
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They are said to be related to the Rephaim (Bereshith Rabbah 26:16), who in turn
may have been descendants of the Nefilim (Ramban). Others, however, maintain
that the Avvim were a Philistine tribe (Chullin 60b; Rashi) since the Avvim were
later found to be one of the divisions of the Philistines (Joshua 13:3). However, if
the Kaftorim (see next note) were a Philistine tribe, they might have taken the
name of the Avvim from their geographic location. Indeed, there is a city in
Benjamin by the name of Avvim, (Joshua 18:23), possibly identified with Ai.
There was also Avith in Edom (Genesis 36:36), and Avvah (2 Kings 17:24).

GAZZA. Azza in Hebrew. This was originally Canaanite territory (Genesis
10:19). In Abraham's time, Gerar, which was between Rafah (Chatzerim) and
Gazza was a Philistine capital (Genesis 20:2), although it was also originally a
Canaanite city (Genesis 10:19).
KAFTORIM. These were a Philistine people (Genesis 10:14). Some of them may
have taken the name Avvim from the previous dwellers of their area (Joshua 13:3,
see previous note on Avvim). Some identify the Kaftorim with the Capacodians
(Targum; Septuagint). Others identify them with the Demiatim (Saadia), the
group living in Demat on the eastern delta of the Nile, near El Arish and west of
the modern Port Said. Still other sources state that their place of origin was
Cyprus or Crete.

VERAGZU VECHALU (2:25) = and quiver/tremble and be whirling (in anguish).

KEDEMOTH DESERT (2:26). Kedemoth was an eastern city given to Reuben (Joshua
13:18) and designated as a Levitical city (Joshua 21:37, 1 Chronicles 6:64). Since kedem
means 'east,' some call it the 'eastern desert' (Chizzkuni), while others identify it with
Matanah in Numbers 21:18 (Ibn Ezra). It is thought to be the present Ez Zafaran, some 16
miles east of the Dead Sea and 13 miles north of the Arnon, near Matanah and Almon
Divlathaymah. Hence, the Israelites were then to the east of Sichon's territory.
(Bible.ort.org)

CHARAM (2:34) = annihilate but also declared taboo.

SAGAV (2:36) = defend itself. Or, too high. Or, 'was stronger than' (Targum, Ibn
Ezra); 'remained above' (Radak, Sherashim); or 'escaped' (Septuagint).

AD HAR CHERMON (3:8) = Mount Hermon, the place Yshua was transfigured in front
of Eliyahu and Moshe.

BEEVER YARDEN (also 3:8) = literally other side of the Jordancrossed over,
Hebrew.

Note: 3:11-12 gives dimensions for Og that make him as big as Goliath, 9 feet tall.
Guinness Book of World Records has a man 8 feet 11 inches tall as the tallest on record.
Goliath was not though a Nephilim, and even though the text suggests the Anakim think
they were Nephilim, they could not be because only Noahs family survived the flood.
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Targum Onkelos says in Genesis that Og was the one giant who survived the flood by
holding on to the ark.

HA GESHURI (the Geshurites-3:14). An Aramaic nation (cf. 2 Samuel 15:8), possibly
identified with Gether son of Aram (Genesis 10:23). Others identify them with the
Girgashites (Septuagint; cf. Genesis 10:6, 15:21, Joshua 3:10). They later lived with the
Israelites (Joshua 13:13), inhabiting the city of Geshur (Joshua 12:5, 13:11, 2 Samuel
3:3). This is the area between Gilead and Hermon, particularly that to the east and
northeast of the Kinnereth. Some identify it with the present Jaulan, or Jisre in Ledjah, to
the east of Jaulan. Ancient sources identify it with Kirvah (Targum Yonathan; cf.
Shabbath 45b). (Bible.ort.org)

Torah Question of the Week:
Why doesnt Moshe mention the specific sins of Israels idolatry when summing up
the last 40 years?

END PART 1

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PART 2: THE HAFTORAH

Torah Question of the Week:
Why doesnt Moshe mention the specific sins of Israels idolatry when summing up
the last 40 years?

As the editors of Stone Chumash rightly point out, Moshes overall point is to warn
Israel that if their fathers sinned when the signs and wonders of Abba YHWH were
present all the time, how could a new generation who never saw any of this fare any
better? Nevertheless, Moshe doesnt want to offend those listening who were born
after much of the apostasy had happened. For those who were alive from that time,
just mentioning the place names was enough of a rebukesome rabbis think Moshe
named some of those places after the sins that took place there. For those who were
not there, a broad recap was fine, so long as they were taught later about the sins of
their fathers.

1) Haftorah portion (English- Isaiah 1:1-27) and discuss common themes with the
Torah portion.

Chazon Yeshayahu ven-Amots asher chazah al-Yehudah viYerushalayim
bimey Uziyahu Yotam Achaz Yechizkiyahu malchey Yehudah.

Shime'u shamayim veha'azini erets ki Yahweh diber banim gidalti
veromamti vehem pash'u vi.

2) Our linguistic commentary

1:4 KABED (weighed down with iniquity), in a bad sense. In a positive sense
KABED means to give weight/honor as in honor thy father and thy mother.

1:8 literally reads daughter Zion but is usually translated as beautiful/fair Zion.

1:13: LXX reads fasts and assemblies I cannot abide. So even the fastslike on
Yom Kippurdont count when the overall evil is so great.

1:15 MELA (covered), but more accurately, DRENCHED IN BLOOD.

VAYIFNU (1:24) = set out for but literally, turned around.

1:27 TZARAPH = smelt, to melt away impurities as in a forge or crucible. FIERY,
reminds us of SERAPHIM (angels) though it is spelled with a SHIN rather than a
TZADE.

3) Renewed Covenant portion: (English) Yochanan 15:1-11 (all the way through
with applicable footnotes.)

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4) Highlight common themes in Aramaic (terms in footnotes which I will read,
special emphasis on ENA-NA or I am that I am)

John 15:1

Here Yshua uses the divine form of I am (Ena-na) indicating that YHWH is speaking
through him. However, the Speaker is acting as if it is Yshua speaking, because He
refers to my Father is the Cultivator when in reality YHWH is speaking of Himself. If
He were speaking directly to the talmidim He would have said, He is the vine and I am
the cultivator".

John 15:5

Aramaic "shebista" is the word for "branch"; however, the Netzer/branch of Isa_11:1-2 is
also being pictured here. The Netzer wordplays with haNatzrati "the Nazarene" and
"haNetzarim," "the Netzarim" title for disciples; see Act_24:5. See Netzer in Appendix.

John 15:10

The "Commandments of my Father" always refers to Torah; see also Joh_15:5. Y'shua
and his Talmidim (disciples) keep his Father's Commandments, but mainstream
Christianity is not only anti-Torah; they turned rebellion against Torah into a
"fashionable" form of lawlessness. See Dan_7:25; 2Th_2:7; 2Ti_2:19; Tit_2:14;
2Pe_2:21; 1Jn_3:4; Heb_2:2-4; Rom_4:15; Mat_7:23; Mat_13:41. See Renewed
Covenant in Appendix.

5) Apply these themes/issues to modern issues in the Netzari faith. (The issues
around Godhead have been confusing people for 2000 years in the WEST.
Eastern believers however, conversant in Aramaic terms that have no equivalents
in Greek or Hebrew, can easily know and understand that the Son is not the
Father, that YHWH is One but that Yshua is still divine without breaking that
Oneness.)

6) Relate to all or part of an Appendix portion of AENT or footnotes from a portion
(13 Principles of the Netzari Faith, p. 977-982, or excerpts).

STUDY QUESTIONS TO BE ANSWERED NEXT WEEK FOR THIS
PORTION:

1) There is a very important calendar clue in Deuteronomy 1:9. What is that
clue?

2) Deuteronomy 1 also talks about rising up leaders for Israel, but there is one
word used about these leaders that hints at many more gifts than just
leadership alone. What is that word and what does it mean, as evidenced by
the people who were also described in this manner?
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3) How do details in this parsha help solve chronological problems in the book
of Judges?

4) Which NT writer seems to draw the most on the themes in Yeshayahu (Isaiah)
chapter 1? I will give you my opinion.

5) How do we know that when Yshua refers to My commandments he is
really referring to Torah as opposed to his new rules?

Torah Thought for the Week:
Moshe: The Farewell Tour Begins

Theres something about the last part or chapter of a story that always makes it most
poignant for me. Our sense of time, as we enter Deuteronomy, is about to be stood on its
head. We have spent 40 chapters in Exodus, 27 in Leviticus and 36 in Numbers lovingly
and in vast detail going over 119+ years of Moshes life. This is a long story about the
long journey of a mans life.

But when we get to Deuteronomy, we get 34 chapters dedicated to the last day of
Moshes life. More than that, we get 3 long speeches by Moshe himself that basically
comprise 95% of the book! So when we read Deuteronomy, we are really reading the
words of Moshe himself to an even greater degree perhaps than with the other four books.
Yes Moshe wrote Genesis, Exodus, Leviticus and Numbers, but he was also taking
dictation from Abba YHWH as well. Here in Deuteronomy he is SPEAKING to all of
Israel; exhorting them to obedience and faithfulness DIRECTLY one last time.

In other words, Moshe isnt just a major player or character in his fifth book. He IS the
fifth book in passionate discourse and fine political maneuverings, as well as with flashes
of anger and frustration which are also very evident.

We can all imagine the urgency of putting our house in order when we know we are
about to die. What can we accomplish for our family and what will remain undone? Even
if we can get what we think done accomplished, will it stand for the ages after we are
gone? Now what if your house consisted not just of immediate family of spouse and
children, but of hundreds of thousands of people? And what if these same people have
had a history with you of constant nagging, rebellion and disrespect? NOW how do you
feel?

We should not mistake Moshes humility with either cynical resignation or ignorance
from old age. The text says his spirit was undiminished and his natural force unabated,
his eyes not dim, even unto the very hours before his death.

Furthermore, Moshe knows that if his people didnt listen when he was around, there is
little chance they will do so when he is gone. Three times Abba YHWH wanted to
destroy Israel and three times Moshe intervened. What will happen the next time they
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incense Abba YHWH and He says, Now let Me break out against them and destroy
them all?

We have often looked upon Moshe dying and not crossing over into Canaan as a
punishment and so it is, but in another way, could it not also be a blessing in disguise?
Moshe will not live to see Israel ensnared in Canaan, just like King Josiah is spared from
seeing the Temple burn. Though Abba YHWH loved Josiah, his righteousness could not
undo the damage from Manasseh and destruction was inevitable, but not to have Josiah
see that tragedy. Perhaps the same thing is happening with Moshe. 80 years of service
and then the pain is over. Otherwise 35 more years of nearly constant warfare await
Moshe that would better be served under Joshua. He couldnt even hold his hands up
without assistance from two other menwith the battle on the line no less.

Deuteronomy though gives us critical glances into the depth of Moshes personal writing
style. We just saw at the end of the book of Numbers where Abba YHWH says Moshes
travel diary is now part of the official record. Towards the end of this book Moshe will
write a very personal song that also goes in the wider narrative of the book. In fact,
except for his own funeral and events just after where Joshua pens things, Deuteronomy
is all Moshe, all the time and to a level the other four books simply cannot aspire to.

But one thing that truly amazes me about Moshe is also the active kind of humility that
hardly ever seems to leave him. We tend to think of humility as a passive kind of trait for
passive kinds of people. We might say something like, Hes so humble he hardly ever
talks but that might not be humility and could be shyness instead. And Moshe is NOT a
shy man, even if he does have a little stutter.

Instead, Moshe has this active kind of humility that, in addition to drawing his focus
away from himself, is still able to think on his feet with clarity and forethought most of us
couldnt do even when not stressed. We saw this, for example, when Abba YHWH told
Moshe the following

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Yahweh said to Moses, 'Climb this mountain of the Abarim range, and look at
the country which I have given to the Israelites.
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After you have seen it, you
will be gathered to your people, as Aaron your brother was.
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For you both
rebelled in the desert of Zin when the community disputed with me and when I
ordered you to assert my holiness before their eyes by means of the water.' (These
were the Waters of Meribah of Kadesh, in the desert of Zin.) (Numbers 27:12-14
NJB)

I believe, as I said before, that most of us if we were in Moshes position would have
protested this decision by Abba YHWH3 mistakes in 80 years gets me out of the
Promised Land? But Moshe doesnt skip a beat or take even a moment to bewail his fate.
Instead, he thinks about the fate of those that have been nothing but a thorn in his side
ever since he came to service

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15
Moses then said to Yahweh,
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'May it please Yahweh, God of the spirits that
give life to all living creatures, to appoint a leader for this community,
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to be at
their head in all their undertakings, a man who will lead them out and bring them
in, so that Yahweh's community will not be like sheep without a shepherd.'
(Numbers 27:15-17 NJB)

Its remarkable to me no matter how many times I read it. Its like hes saying, Okay I
will die, no problem. But can we make sure our people are okay before I goplease?
But, as amazing as that is, Moshe is just getting started in showing us this active humility
of his.

This is because, even if one of us might have had the strength to be that gracious in the
moment, surely when an opportunity might come to change the verdict of death we
would have taken it. Not Moshe. Lets see what happens when Abba YHWH delays
Moshes death

Yahweh spoke to Moses and said,
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'Exact the full vengeance for the Israelites on
the Midianites. Afterwards you will be gathered to your people.' (Numbers 31:1-
2 NJB)

Again, what is amazing is what does NOT happen. Moshe could have used this
opportunity to say back to Abba YHWH: And, if we can defeat Midian can I please go
into the Promised Land with my people? And make no mistake, if it were ANY other
Israelite or a group of them, Moshe wouldnt hesitate to make that deal because his
humility is active and not shy, as we saw before

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Moses said to Yahweh: 'Suppose the Egyptians hear about this -- for by your
power you brought these people out of their country-
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and tell the people living
in this country. They have heard that you, Yahweh, are with this people, and that
you, Yahweh, show yourself to them face to face; that your cloud stands over
them and that you go before them in a pillar of cloud by day and a pillar of fire by
night.
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If you kill this people now as though it were one man, then the nations
who have heard about you will say,
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"Yahweh was not able to bring this people
into the country which he had sworn to give them, and so he has slaughtered them
in the desert."
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No, my Lord! Now is the time to assert your power as you
promised when you said, earlier,
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"Yahweh, slow to anger and rich in faithful
love, forgiving faults and transgression, and yet letting nothing go unchecked,
punishing the parents' guilt in the children to the third and fourth generation."
19
In
your most faithful love, please forgive this people's guilt, as you have done from
Egypt until now.' (Numbers 14:13-19 NJB)

There are other strategies Moshe uses to great effect when advocating for Israel. He
encourages Abba YHWH to remember His covenant to Abraham, Isaac and Jacob, it
wouldnt be fair to them to wipe out rebellious Israel. In another place he boldly
proclaims, If you will forgive these people, well and good. If not, blot me out of the
book You are writing.
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In other words, Moshe is as concerned with Yahs glory as he is with Israel having a
future. He wants his Elohim to be beyond reproach even amongst ignorant and evil pagan
nations.

Although heres what surprises me even further: In every case, Moshe wins his argument
and gets either a deferred or a mitigated punishment that was no doubt more lenient than
Israel either deserved or would have gotten on their own had Moshe not interceded. With
a track record like that, one might think he would at least take a shot to delay his own
death, for much the same reasons he has given for Israels sake except they were not
nearly as worthy as Moshe is. In other words, if Moshe could have prevailed for Israel, it
would make sense for him to think, again as any of us might, hey this could be worth a
shot, nothing to lose and all to gain.

But again, Moshe stays silent and graciously accepts his fate. Hows that for Amazing
Grace???

Now here we are in Deuteronomy, the last day of his life, and Moshe is thinking long
term all the way. Whereas before he thought of Joshua succeeding him, Moshe also can
prophesy centuries from his day into the future

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'If, having reached the country given by Yahweh your God and having taken
possession of it and, while living there, you think, "I should like to appoint a king
to rule me -- like all the surrounding nations,"
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the king whom you appoint to
rule you must be chosen by Yahweh your God; the appointment of a king must be
made from your own brothers; on no account must you appoint as king some
foreigner who is not a brother of yours.
16
'He must not, however, acquire more
and more horses, or send the people back to Egypt with a view to increasing his
cavalry, since Yahweh has told you, "You must never go back that way again."
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Nor must he keep on acquiring more and more wives, for that could lead his heart
astray. Nor must he acquire vast quantities of silver and gold.
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Once seated on
his royal throne, and for his own use, he must write a copy of this Law on a scroll,
at the dictation of the levitical priests.
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It must never leave him, and he must
read it every day of his life and learn to fear Yahweh his God by keeping all the
words of this Law and observing these rules,
20
so that he will not think himself
superior to his brothers, and not deviate from these commandments either to right
or to left. So doing, long will he occupy his throne, he and his sons, in Israel.'
(Deuteronomy 17:14-20 NJB)

Moshe is clearly foreseeing the pitfalls of kings like Saul, David and Solomon, four
centuries removed from his day. In particular also, Moshe seems to have focused his
prophetic eye on David, with the command to not multiply wives and keep a Torah scroll
by his bedside that he must read every night.

In addition, the admonition to not think himself above his brothers seems particularly
appropriate to Davids grandson Rehoboam, who began his rule with a united kingdom
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and ended it by tearing it apart through the raving madness of his huge ego. But Moshe
can also look even further into the future for the benefit of others

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'You must be faultless in your relationship with Yahweh your God.
14
For these
nations whom you are going to dispossess have listened to soothsayers and
mediums, but Yahweh your God does not permit you to do this. From among
yourselves, from among your own brothers,
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Yahweh your God will raise up a
prophet like me; you will listen to him.
16
This is exactly what you asked Yahweh
your God to do -- at Horeb, on the day of the Assembly, when you said, "Never
let me hear the voice of Yahweh my God or see this great fire again, or I shall
die."
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Then Yahweh said to me,
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"What they have said is well said. From their
own brothers I shall raise up a prophet like yourself;
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I shall put my words into
his mouth and he will tell them everything I command him. Anyone who refuses
to listen to my words, spoken by him in my name, will have to render an account
to me. (Deuteronomy 18:13-19 NJB)

More than 1,400 years later, that prophet, Messiah Yshua, comes on to the scene to
confirm Moshes very words in several places

(Mat 5:48) You therefore be perfect as your Father in heaven who is perfect.

(Joh 5:45) Why? Do you think I will accuse you before the Father? The one who
will accuse you is Moshe, in whom you place your hope!

(Joh 5:46) For if only
you had believed in Moshe, you would also be believers in me, for Moshe wrote
concerning me. (Joh 5:47) And, if you do not believe the writings of that man,
how will you believe my words?"

In that sense, not only has Moshe seen Mashiyach; he has also glimpsed our eternal hope
and future as well, but now time is running out.

So, because these are the last speeches Moshe gives, though he spoke on many of the
precepts before, lets pay extra careful attention this time out. These are, after all, the
dying wishes of the man himself.

Im Andrew Gabriel Roth and thats your Torah Thought for the Week!

Next week we will be exploring VaEtchanan, or Deuteronomy 3:23-7:11. Our Haftorah
portion will be Isaiah 40:1-26 and our Renewed Covenant portion will be Matthew 4:1-
11. Stay tuned!