Only the true shepherds of Messiah Yahshua will bring you back to the land of Israel for ever and ever
רק הרועים אמיתי של ישוע המשיח יביא לך לחזור לארץ ישראל לעולמי עולמים
Exo 3:1 And Mosheh was shepherding the flock of
Yithro his father-in-law, the priest of Miḏyan.
And he led the flock to the back of the wilderness, and came to Ḥorĕḇ, the mountain of
Elohim
Exodus Rabbah 2.2 (Shinan ed., pp. 105-106) explains that through shepherding the flock YHVH establishes whether a person is worthy to be chosen for a special task in the life of the people:
Moshe appealed to Yitro to stay with Yisrael in their wilderness journey because he was a good shepherd.
Num 10:31 Then he
said, “Please do not leave us, because you know how we are to camp in the
wilderness, and you shall be our eyes.
“and you shall be our eyes” is written in the future
tense. Rashi translates this as “if anything should be hidden from our eyes,
you will enlighten us”
This is a rather profound prophetic statement and is seen
by some as a future prophecy of the significance of the “gerim” or the “grafted
in branches” of Israel playing an extremely significant role in bringing light
to the Torah of YHVH as it relates to end time issues and the returning of all
exiles to the land of Israel.
The most important Torah portion – Yitro – Parashah 17
Shemot 18
Yitro – also means remnnant see Strongs 3503 3498/9
Psa 78:70 And He chose Dawiḏ His servant, And took
him from the sheepfolds;
Whenever YHVH wants to bring deliverance to his people He
raises a shepherd – our fathers Avraham, Yitchak and Yakov were all shepherds.
The Messiah is and will be the chief shepherd.
Joh 10:14 “I am the good shepherd.1 And I
know Mine, and Mine know Me, Footnote: 1Ezek. 34:11-12, Heb. 13:20,
1 Peter 2:25, 1 Peter 5:4.
Joh 10:15 even as the Father knows Me, and I know the
Father. And I lay down My life for the sheep.
Joh 10:16 “And other sheep I have which are not of this
fold – I have to bring them as well, and they shall hear My voice, and there
shall be one flock, one shepherd.1 Footnote: 1Ezek.
34:23, Ezek. 37:24.
Exo 3:2 And
the Messenger of יהוה appeared to
him in a flame of fire from the midst of a bush. And he looked and saw the bush
burning with fire, but the bush was not consumed.
Exo 3:3 And Mosheh
said, “Let me turn aside now, and see this great sight, why the bush does not
burn.”
Exo 3:4 And יהוה saw that he turned aside to see, and
Elohim called to him from the midst of the bush and said, “Mosheh! Mosheh!” And
he said, “Here I am.”
This burning bush represents the first miracle of the
Exodus journey. According to the law of first appearances it lays a foundation
for all miracles. Miracles were not meant to entertain but to bring us out of
bondage. The fire and light of this first miracle would not cease until the
mission of our return to the land was complete.
Miracles were always meant to release us from oppression
and show us the way back home. That is why genuine miracles are so set apart.
Exo 3:5 And He
said, “Do not come near here. Take your sandals off your feet, for the place on
which you are standing is set-apart ground.”
Exo 3:6 And He
said, “I am the Elohim of your father, the Elohim of Aḇraham,
the Elohim of Yitsḥaq, and the Elohim of Yaʽaqoḇ.” And
Mosheh hid his face, for he was afraid to look at Elohim.
Exo 3:7 And יהוה said, “I have indeed seen the oppression of
My people who are in Mitsrayim, and have heard their cry because of their
slave-drivers, for I know their sorrows.
Exo 3:8 “And I
have come down to deliver them from the hand of the Mitsrites, and to bring
them up from that land to a good and spacious land, to a land flowing with milk
and honey, to the place of the Kenaʽanites
and the Ḥittites and the Amorites and the Perizzites and the Ḥiwwites
and the Yeḇusites.
Exo 3:9 “And now,
see, the cry of the children of Yisra’ĕl has come to Me, and I have also seen
the oppression with which the Mitsrites oppress them.
Exo 3:10 “And now,
come, I am sending you to Pharaoh, to bring My people, the children of
Yisra’ĕl, out of Mitsrayim.”
Exo 3:11 And
Mosheh said to Elohim, “Who am I that I should go to Pharaoh, and that I should
bring the children of Yisra’ĕl out of Mitsrayim?”
Exo 3:12 And He
said, “Because I am with you. And this is to you the sign that I have sent you:
When you have brought the people out of Mitsrayim, you are to serve Elohim on
this mountain.”
The sign YHVH gave Moshe that would convince Moshe that it
was YHVH speaking to him, would be the giving of the Torah on “this mountain”
Exo 3:13 And
Mosheh said to Elohim, “See, when I come to the children of Yisra’ĕl and say to
them, ‘The Elohim of your fathers has sent me to you,’ and they say to me,
‘What is His Name?’ what shall I say to them?”
Exo 3:14 And
Elohim said to Mosheh, “I am that which I am.”1 And He said, “Thus
you shall say to the children of Yisra’ĕl, ‘I am has sent me to you.’ ”
Footnote: 1The Heḇrew text reads: ’eyeh ’asher ’eyeh, the word ’eyeh being
derived from hayah which means to be, to exist, but the Aramaic text here in v.
14 reads: ayah ashar ayah. This is not His Name, but it is an explanation that
leads up to the revelation of His Name in v. 15, namely: יהוה.
Exo 3:15 And Elohim
said further to Mosheh, “Thus you are to say to the children of Yisra’ĕl, ‘יהוה Elohim of your fathers, the Elohim of Aḇraham,
the Elohim of Yitsḥaq, and the Elohim of Yaʽaqoḇ, has
sent me to you. This is My Name forever, and this is My remembrance to all
generations.’
Exo 3:16 “Go, and
you shall gather the elders of Yisra’ĕl together, and say to them, ‘יהוה Elohim of your fathers, the Elohim of Aḇraham,
of Yitsḥaq, and of Yaʽaqoḇ,
appeared to me, saying, “I have indeed visited you and seen what is done to you
in Mitsrayim;
Exo 3:17 and I
say: I am bringing you up out of the affliction of Mitsrayim to the land of the
Kenaʽanite and the Ḥittite
and the Amorite and the Perizzite and the Ḥiwwite
and the Yeḇusite, to a land flowing with milk and honey.” ’
Exo 3:18 “And they
shall listen to your voice. And you shall come, you and the elders of Yisra’ĕl,
to the sovereign of Mitsrayim, and you shall say to him, ‘יהוה Elohim of the Heḇrews
has met with us. And now, please, let us go three days’ journey into the
wilderness to slaughter to יהוה our Elohim.’
Exo 3:19 “But I
know that the sovereign of Mitsrayim is not going to let you go, not even by a
strong hand.
Exo 3:20 “And I
shall stretch out My hand and smite Mitsrayim with all My wonders which I shall
do in its midst. And after that he shall let you go.
Exo 3:21 “And I
shall give this people favour in the eyes of the Mitsrites. And it shall be,
that when you go, you shall not go empty-handed.
Exo 3:22 “But
every woman shall ask from her neighbour and from the stranger in her house,
objects of silver, and objects of gold, and garments. And you shall put them on
your sons and on your daughters, and shall plunder the Mitsrites.”
Exo 4:1 And Mosheh answered and said, “And if they do
not believe me, nor listen to my voice, and say, ‘יהוה has not
appeared to you?’ ”
Exo 4:2 And יהוה said to him, “What is that in your hand?”
And he said, “A rod.”
Exo 4:3 And He
said, “Throw it on the ground.” So he threw it on the ground, and it became a
serpent. And Mosheh fled from it.
Exo 4:4 And יהוה said to Mosheh, “Reach out your hand and
take it by the tail” – so he reached out his hand and caught it, and it became
a rod in his hand –
Exo 4:5 so that
they believe that יהוה Elohim of
their fathers, the Elohim of Aḇraham, the Elohim of Yitsḥaq,
and the Elohim of Yaʽaqoḇ, has appeared to you.”
The rod of Moshe would show the people a way out of
bondage. If they failed to give heed to Moshe’s guidance they would be
destroyed.
Exo 4:6 And יהוה said to him again, “Now put your hand in
your bosom.” And he put his hand in his bosom, and when he took it out, and
see, his hand was leprous, like snow.
Exo 4:7 And He
said, “Put your hand in your bosom again.” So he put his hand in his bosom
again, and drew it out of his bosom, and see, it was restored like his other
flesh.
Exo 4:8 “And it
shall be, if they do not believe you, nor listen to the voice of the first
sign, they shall believe the voice of the latter sign.
This is the first time leprosy or tzraat is mentioned in
the Torah – remember the law of first appearances. Once again this disease is
coupled to a willingness or lack of willingness to leave Egypt.
The only disease discussed in the Torah that includes
laws pertaining to its manifestation and cure is tzara'at. This renders tzara'at
the archetypical, all-inclusive disease.
The sage go on to say that Tzaraat, is
derived from a lack of humility, from the failure to yield one's own will to
the will of one's Creator.
Each 3-letter root in the
Hebrew language has six possible permutations. In all the Hebrew language there
are only seven 3-letter roots whose six permutations all have meaning.
The Six
Permutations of Tzara (Rabbi Ginsberg)
Let us
now explore the cycle of images created by the root of tzara'at--tzara
(tzadik, reish, ayin):
Root
|
Word
|
Meaning
|
tzadik, reish, ayin
|
tzara
|
BDB 6883 n/f tzra- at or leprosy verb/Aramaic means
to throw yourself down and prostrate yourself. 1 Peter 5:6
|
tzadik, ayin, reish
|
tza'ar
|
BDB 6819 – to feel deep sorrow - to be despised, to
feel useless and insignificant.
|
reish, ayin, tzadik
|
ra'atz
|
BDB 7492 – to be shattered – Shemot 15:6
|
reish, tzadik, ayin
|
ratza
|
BDB 7527 – To bore or to pierce -to inflict stripes
(by whipping with a strap) Yes 53:5
|
ayin, tzadik, reish
|
atzar
|
BDB 6206-to halt or rule to prevent anarchic
expansion – when truth falls in the street people get sick – Yes 59:14
|
ayin, reish, tzadik
|
aratz
|
BDB 6206 – to tremble or be terrified. Fear caused
by an oppressing power – see Dev 7:21
|
When a tzadik suffers, this should
not at all interfere with his faith in YHVH. The suffering even enhances his
faith, as he is happy with the knowledge that all that happens to him comes
from YHVH and is for his ultimate good. This is the origin of his ultimate
healing
According to the Talmud, prior to his
revelation, the Mashiach is a leper who sits at the gateway of Rome
(Western civilization). When this leper is healed, he will transform to the
revealed Mashiach.
The quintessential
cure for this frustration and disease is the manifestation of the Mashiach,
who will bring redemption to the entire world.
This all has a
profound application on us today as believers in Moshiach. One of the most
significant evidences that we are in Messiah is that we would have experienced
the pain of isolation due to our “infections.” We need to understand that as
long as our attitudes and behaviour defile others we ourselves are defiled and
need “cleansing and separation.”
Exo 4:9 “And it
shall be, if they do not believe even these two signs, or listen to your voice,
that you shall take water from the river and pour it on the dry land. And the
water which you take from the river shall become blood on the dry land.”
Exo 4:10 And
Mosheh said to יהוה, “O יהוה, I am not a man of words, neither before
nor since You have spoken to Your servant, for I am slow of speech and slow of
tongue.”
Exo 4:11 And יהוה said to him, “Who has made man’s mouth? Or
who makes dumb, or deaf, or seeing, or blind? Is it not I, יהוה?
Exo 4:12 “And now,
go, and I shall be with your mouth and teach you what to say.”
Exo 4:13 But he
said, “O יהוה, please send by the hand of him whom You
would send.”
You can be both persuaded and deceived by miracles –
depending on the condition of your heart.
2Th 2:9 The coming of the lawless one is
according to the working of Satan, with all power and signs and wonders of
falsehood,
2Th 2:10 and with all deceit of unrighteousness in
those perishing, because they did not receive the love of the truth, in order
for them to be saved.
2Th 2:11 And for this reason Elohim sends them a
working of delusion, for them to believe the falsehood,1 Footnote: 1Eze.
20:25, John 9:39, John 12:40, Acts 7:42, Rom. 1:24-28.
2Th 2:12 in order that all should be judged who did
not believe the truth, but have delighted in the unrighteousness.