Blessing of Torah.
Hebrew:
Baruch atah YHVH eloheinu melech
ha-olam, asher kideshanu b'mitzvotav, v'tzivanu la'asok b'divrei Torah.
V'ha'arev na YHVH eloheinu et divrei toratecha befinu uvfi amecha beit Yisrael.
V'niyeh anachnu v'tze'etze'einu v'tze'etza'ei amecha beit Yisrael kullanu yodei
sh'mecha v'lomdei toratecha lishmah. Baruch atah YHVH hamelamed Torah le'amo
Yisrael. Baruch atah YHVH Eloheinu melech ha-olam, asher bachar banu mikol
ha'amim venatan lanu et torato. Baruch atah YHVH, notein haTorah.
English
translation: Blessed are You, YHVH
our Elohim, King of the universe, who has made us set apart through His
commandments and commanded us to actively study Torah. Please YHVH, our Elohim,
sweeten the words of Your Torah in our mouths and in the mouths of all Your
people Israel. May we and our offspring, and the offspring of Your people, the
House of Israel, may we all, together, know Your Name and study Your Torah for the
sake of fulfilling Your desire. Blessed are You, YHVH, Who teaches Torah to His
people Israel. Blessed are You, YHVH our Elohim, King of the universe, , Who
chose us from all the nations and gave us the Torah. Blessed are You, YHVH,
Giver of the Torah.
“ Nasso” –to lift up or Make
an Accounting– is a very interesting Hebrew verb, it is
called an infinitive of emphasis or an infinitive absolute verb. This conveys
the idea of a command as well as an ongoing action.
“The
infinitive absolute is employed to emphasize the idea of the verb in the
abstract, i.e. it speaks of an action (or state) without any regard to the
agent or to the circumstances of time and mood under which it takes place. On
the whole it is rare.” Wilhelm Gesenius.
I
believe YHVH is showing us in this portion how significant and central the
Levitical priesthood is to our spiritual well-being. We are reminded that YHVH
Himself chooses and appoints (nasso) those who are to represent Him and we have
an enormous responsibility of sharing their burden and remaining accountable to
YHVH through them.
The
Ruach of YHVH is still calling and preparing a priesthood to carry the burden
of the Word and ministry of YHVH into the world. This Torah portion teaches us
once again how to yield to His mighty leading and allow Him to place us in that
set apart space where we find true and everlasting meaning and purpose for our
lives and so fulfil the calling He has upon each one of our lives.
The ministry given to the
Levites was a ministry until the end of this age.
Exo 29:9 ….
– Aharon and his sons – and put the turbans on them. And the priesthood shall
be theirs for an everlasting law. So you shall ordain Aharon and his sons.
Even
if the Levites are presently not a visibly appointed authority in the Kingdom
of YHVH they still have a voice. We need to pay careful attention to what it
would be that they would say to us if they were officially operating in our
time again.
General Overview: This week's
Torah portion, Naso, is the longest single portion in the Torah,
containing 176 verses, the same number of verses found in Psalm 119, reminding
us of the importance of the priestly responsibility and burden to carry the
Word of the Torah. The reading starts with a continuation of the Levite census and a discussion regarding their Tabernacle duties, and the preserving of purity in the camp. The laws of the “sotah” woman and
the Nazirite vow follow. The portion
concludes with the Priestly Blessing
and the offerings which the Tribal
leaders brought in honour of the Tabernacle inauguration.
The Levitical ministry will be restored when Messiah returns and the
Temple is rebuilt in Jerusalem.
What about Messiah’s Melchizedek ministry? It is most definitely
superior but does not replace the Levitical ministry. Both these ministries
work in harmony with each other and are required to bring us into purity and
perfection. We know and believe that Messiah accomplished a finished work in
terms of our salvation on the execution stake but we are still called to work
out our own salvation with fear and trembling (Phil 2:12)
The future ministry of the Levites when Messiah returns is found in
chapters 40 to 48 in the book of Ezekiel.
This Torah portion also points us to the temporary restricting and
removing from the camp those who bring defilement into the camp. The purpose is
for protection and restoration of Yisrael- (sotah – the law of the jealous
husband who suspects his wife of unfaithfulness).
Finally this Torah portion brings to our attention the responsibility of
the on- going material support required by the Levitical ministry.
Our Torah portion
begins:
Num 4:21 And יהוה spoke to
Mosheh, saying,
Num 4:22 “Take a
census(nasso) also of the sons of Gĕreshon, by their fathers’ house, by their
clans.
“Nasso” in its context stresses the importance that this
accounting of Levites should never ever be neglected. This same word is used in
describing the setting up of a register for the Kohathites, but not the
Merarites.
Num 4:23 “Register
them, from thirty years old and above, even to fifty years old, all who enter
to perform the service, to do the service in the Tent of Meeting.
Num 4:24 “This is
the service(“avodah” or burden) of the clans(“mishpachah” or families) of the Gĕreshonites,
in serving and in bearing burdens:
Num 4:25 “And they
shall bear the curtains of the Dwelling Place and the Tent of Meeting with its
covering, the covering of fine leather that is on it, the covering for the door
of the Tent of Meeting,
Num 4:26 and the
screens of the courtyard and the covering for the door of the gate of the
courtyard, which is around the Dwelling Place and altar, and their cords, all
the equipment for their service and all that is made for them – so shall they
serve.
Num 4:27 “Aharon
and his sons are to command all the service of the sons of the Gĕreshonites,
all their burden and all their service.
And you shall appoint to them all the duty of all their burden.
Num 4:28 “This is
the service of the clans of the sons of Gĕreshon in the Tent of Meeting. And let their duties be under the hand of
Ithamar, son of Aharon the priest.
Num 4:29 “As for
the sons of Merari, register them by their clans and by their fathers’ house.
The verb “muster or register”(tiphkod in Hebrew) is used
and implies being “called up” for duty – note the Hebrew verb “nasso” is not
used.
Num 4:30 “Register(tiphkod)
them, from thirty years old and above, even to fifty years old, all who enter
the service to do the work of the Tent of Meeting.
Num 4:31 “And this
is the duty of their burden,(Heb “massa”
connected to “nassah”) according to all their service for the Tent of
Meeting: the boards of the Dwelling Place, and its bars, and its columns, and
its sockets,
Num 4:32 and the
columns around the courtyard with their sockets, and their pegs, and their
cords, with all their equipment and all their service. And assign to each
by name the equipment of the duty of their burden.
Num 4:33 “This is
the service of the clans of the sons of Merari, as all their service for the Tent of Meeting, under the hand of Ithamar,
son of Aharon the priest.”
Why does it appear that some seemed to have had a nicer
job than some of the others. Merari which comes from the Hebrew word meaning
“bitter” seemed to have received the “wrong end of the stick.”
Maybe the answer lies in the fact that not all our
service to YHVH seems pleasant and inspiring. As the old adage goes “its 10%
inspiration and 90% perspiration.”
Shemot 12:8 during the Passover meal we eat bitter herbs
– maror – normally horse radish.
While Yahshua was been executed on the execution stake he
drank vinegar - Joh 19:28 After this, יהושע, knowing
that all had been accomplished, in order that the Scripture might be
accomplished, said, “I thirst!” (Ps 69:21)
Joh 19:29 A
bowl of sour wine stood there, and they filled a sponge with sour wine, put it
on hyssop, and held it to His mouth.
Joh 19:30 So
when יהושע took the sour wine He said, “It has been
accomplished!” And bowing His head, He gave up His spirit.
We see later on in chapter 16 that Korach(a Kohathite)
Moshes’ cousin felt that the system was unfair and incited a rebellion against
Moshe.
Num 4:34 So Mosheh
and Aharon and the leaders of the congregation registered the sons of the
Qehathites by their clans and by their fathers’ house,
Num 4:35 from
thirty years old and above, even to fifty years old, all who entered the
service for work in the Tent of Meeting.
Num 4:36 And their
registered ones, by their clans, were two thousand seven hundred and fifty.
Num 4:37 These
were the registered ones of the clans of the Qehathites, all those serving in
the Tent of Meeting, whom Mosheh and Aharon registered according to the command
of יהוה by the hand of Mosheh.
Num 4:38 And those
registered ones of the sons of Gĕreshon, by their clans and by their fathers’
house,
Num 4:39 from
thirty years old and above, even to fifty years old, all who entered the
service for work in the Tent of Meeting,
Num 4:40 the
registered ones, by their clans, by their fathers’ house, were two thousand six
hundred and thirty.
Num 4:41 These
were the registered ones of the clans of the sons of Gĕreshon, of all who serve
in the Tent of Meeting, whom Mosheh and Aharon registered according to the
command of יהוה.
Num 4:42 And those
of the clans of the sons of Merari who were registered, by their clans, by
their fathers’ house,
Num 4:43 from thirty
years old and above, even to fifty years old, all who entered the service for
work in the Tent of Meeting,
Num 4:44 the
registered ones, by their clans were three thousand two hundred.
Num 4:45 These
were the registered ones of the clans of the sons of Merari, whom Mosheh and
Aharon registered according to the command of יהוה by the hand of
Mosheh.
Num 4:46 All the
registered ones of the Lĕwites, whom Mosheh and Aharon and the leaders of
Yisra’ĕl registered, by their clans and by their fathers’ houses,
Num 4:47 from
thirty years old and above, even to fifty years old, all who came to do the
work of service and the work of bearing burdens in the Tent of Meeting,
Num 4:48 their
registered ones were eight thousand five hundred and eighty.
Num 4:49 According
to the command of יהוה they were
registered by the hand of Mosheh, each according to his service and according
to his burden, thus were they registered by him, as יהוה commanded Mosheh.
Only once the priesthood had been properly accounted for
and put in order could the camp of Yisrael be put in order.
Num 5:1 And יהוה spoke to
Mosheh, saying,
Num 5:2 “Command
the children of Yisra’ĕl to send out of the camp every leper, and everyone who
has a discharge, and whoever becomes defiled1 for a being. Footnote:
1Defilement can be imparted from one to another.
Num 5:3 “Send out
both male and female, send them outside the camp, so that they do not defile
their camps in the midst of which I dwell.”
Num 5:4 And the
children of Yisra’ĕl did so, to send them outside the camp. As יהוה had spoken to Mosheh, so the children of
Yisra’ĕl did.
We must assume that these physical ailments were
manifestations of spiritual conditions that needed to be addressed – See Deut
28.
Num 5:5 And יהוה spoke to Mosheh, saying,
Num 5:6 “Speak to
the children of Yisra’ĕl, ‘When a man or woman commits any sin that men commit
in trespass against יהוה, and that
being is guilty,
Num 5:7 then they
shall confess their sin which they have done. And he shall restore his guilt in
its principal, plus one-fifth of it, and give it to whom he has been guilty.
Num 5:8 ‘But if
the man has no relative to restore the guilt to, the guilt which is restored
goes to יהוה, for the priest, in addition to the ram of
the atonement with which atonement is made for him.
Vs 8 has possibly been poorly interpreted.
The Hebrew word for relative of kinsman is “goel” which
is more accurately translated as “redeemer” the Hebrew structure is impossible
to translate into English. One may assume the interpretation to mean that when
a trespass cannot be atoned for, for the guilty party, a Redeemer will come for
YHVH, through the intercessory ministry of a priesthood. This is a foreshadow of
the Messiah who will make perfect our redemption.
We need to consider that often times we just don’t know
why we are sick or things are not going well for us. There may be some other
reason we are not aware of, there may even be a hidden sin or iniquity we are
unaware of. We can however enjoy the protection now of “been covered.”
Jer 17:9 “The heart is crooked1 above all,
and desperately sick – who shall know it? Footnote: 1See 7:24,
16:12, 18:12, 23:17.
Jer 17:10 “I, יהוה, search the
heart, I try the kidneys, and give every man according to his ways, according
to the fruit of his deeds.
Jer 17:14 Heal me, O יהוה, so that I am
healed. Save me, so that I am saved, for You are my praise.
Jer 15:18 Why is my pain without end and my wound
incurable, which refuses to be healed? Are You to me like a failing stream, as
waters not steadfast?
Jer 15:19 Therefore thus said יהוה, “If you turn
back, then I shall bring you back. Before Me you shall stand. And if you take
out the precious from the worthless, you shall become as My mouth. Let them
return to you, but do not return to them.
Jer 30:12 “For thus said יהוה, ‘Your breach
is incurable, your wound is grievous.
Jer 30:13 ‘No one
pleads your cause, to bind up. There are no healing medicines for you.
“The Hebrew word for "Kinsman" and
the Hebrew word for "Redeemer" are the same - , ga'al meaning to redeem, act as kinsman-redeemer,
do the part of a kinsman, avenge, revenge, to regain possession of by
payment, to buy back. The responsibilities of a Kinsman Redeemer are
described in the Book of Ruth.
Redemption means to buy back, to secure - payment secures redemption. Redemption of property or of individuals that have been given over to bondage (slavery) , either forcefully or voluntarily, can only be accomplished by a family member who had the price of redemption and was prepared to pay it if the individual affected could not effect his own redemption. A person in need of redemption himself could not redeem somebody else in need of redemption because he would not have the price. If he did have the price, he would not be in slavery or destitution himself. This problem is alluded to in Psalm 49 and what it means to be a "slave to sin".
Psa 49:7 A brother does not redeem anyone at all,
Neither give to Elohim a ransom for him;
Psa 49:8 For the redemption of their lives is costly,
And it shall cease forever;
Psa 49:15 But Elohim does redeem my being From the
power of the grave, For He does receive me. Selah.
“Redemption from sin (darkness) can only be
accomplished by someone who was never in slavery or bondage to sin. Sinful men(including
priests) cannot redeem themselves or their friends. In spite of the popularity
of the Christian doctrine, Psalm 31:5 does not teach
that Yeshua needed redemption - "Into your hand I commend my spirit:
You have redeemed me, O YHVH of Truth." Yeshua quoted the first
half of this passage, but not the second half, which did not apply to him. If
the whole of Psalm 31 were to apply to Yeshua, then so must verse 10, which
says "My strength fails because of my iniquity, and my bones are
wasted away." This cannot apply to Yeshua because He
had no iniquity, and His bones did not waste away. Psalm 31 is a Psalm of
David, who was a person in need of redemption. Yeshua only quoted the part of
the verse that was appropriate to His circumstance at the time. End quote.
Num 5:9 ‘And every
contribution of all the set-apart gifts of the children of Yisra’ĕl,
which they bring to the priest, becomes his.
Num 5:10 ‘And
every man’s set-apart gifts becomes his, whatever any man gives the
priest becomes his.’ ”
That gift is yours; it cannot purchase your redemption.
In the light of these scriptures it is possible for us to
live in health and victory. We have been robbed, we are covered from the
destruction of loss and sickness by the covering – kippur – by the word of YHVH
made good by Yahshua.
Psa 103:1 Bless יהוה, O my being,
And all that is within me, Bless His set-apart Name!
Psa 103:2 Bless יהוה, O my being, And do not forget all His
dealings,
Psa 103:3 Who
forgives all your crookednesses, Who heals all your diseases,
Psa 103:4 Who
redeems your life from destruction, Who crowns you with kindness and
compassion,
Psa 103:5 Who
satisfies your desire with the good, Your youth is renewed like the eagle’s.
Psa 103:6 יהוה is doing righteousness And right-ruling
for all the oppressed.
Psa 103:7 He made
known His ways to Mosheh, His acts to the children of Yisra’ĕl.
1Jn 5:1 Everyone who believes that יהושע is the Messiah
has been born of Elohim, and everyone who loves the One bringing forth also
loves the one having been born of Him.
1Jn 5:2 By this we
know that we love the children of Elohim, when we love Elohim and guard His
commands.
1Jn 5:3 For this
is the love for Elohim, that we guard His commands,1 and His
commands are not heavy, Footnote: 1See 5:2, 2 John v. 6, John 14:15.
– Torah.
1Jn 5:4 because
everyone having been born of Elohim overcomes the world. And this is the
overcoming that has overcome the world: our belief. (The ancient faith handed
down to us by our fathers)
1Jn 5:5 Who is the
one who overcomes the world but he who believes that יהושע is the Son of Elohim?
Baruch atah YHVH, Eloheynu,
Melech ha-‘Olam, asher natan lanu Toraht-emet, v’chay-yeh o’lam nata-b’tochenu.
Baruch atah YHVH, noteyn ha-Torah. Ameyn.”
(Blessed are you Yahveh, our Elohim, King of the
Universe, you have given us your Torah of truth, and have planted everlasting
life within our midst. Blessed are you, YHVH giver of the Torah – Ameyn
Please
note these notes are under construction and are subject to correction and are
in no way a final authority on any subject.