4/18/2020

Parashat 16 Portion 56 Shemot/Ex 13:21-15:18 Yer 49:1-22 Rom 8:1-14



Bar’chu et YHVH ha-m’vorach, Baruch YHVH ha-m’vorach l’O’lam va-ed!
Baruch ata YHVH Eloheinu melech ha-olam asher bachar banu m’kol ha-amim, v’na-tan lanu eht Torah-to. Baruch atah YHVH, noteyn ha-Torah. Ameyn.”

(Bless YHVH the blessed One; Blessed is YHVH, the blessed One for all eternity. Blessed are you, YHVH, our Elohim, King of the Universe, you have selected us from among all the peoples, and have given us your Torah.)


 “Better to die in the wilderness than to be enslaved in paganism”
      Exo 13:21  And יהוה went before them by day in a column of cloud to lead the way, and by night in a column of fire to give them light, so as to go by day and night.
      Exo 13:22  The column of cloud did not cease by day, nor the column of fire by night, before the people.

       The further Egypt and idolatry are behind us, the more freely we are enabled to receive and follow YHVH’s guidance. Even in the wilderness we can lose our way if we do not follow closely YHVH's instruction.

Isa 30:20  Though יהוה gave you bread of adversity and water of affliction, your Teacher1 shall no longer be hidden. But your eyes shall see your Teacher1, Footnote: 1Or teachers. See also Joel 2:23.
Isa 30:21  and your ears hear a word behind you, saying, “This is the Way, walk in it,” whenever you turn to the right, or whenever you turn to the left.

Exo 14:1  And יהוה spoke to Mosheh, saying,
Exo 14:2  “Speak to the children of Yisra’ĕl, that they turn and camp before Pi Haḥiroth,

“Pi Ha chariot” “Pi” means “mouth”  “ha chariot” – lit. holes or cavities. The implication may be that death and life will issue from the words we speak - 
Pro 18:21  Death and life are in the power of the tongue, And those loving it eat its fruit. 
Pro 10:19  When words are many, Transgression is not absent, But he who restrains his lips is wise.

See  14:14 – Israel was commanded to be silent while YHVH destroyed Yisrael’s enemies. (Josh 6:10)

Amo 5:13  Therefore the wise keep silent at that time, for it is an evil time.

….between Miḡdol and the sea, opposite Baʽal Tsephon – camp before it by the sea.

“Migdol” means “tower” it can also infer a stronghold. “Baal Tsephon” could refer to a hidden or mysterious foreign deity -Mysterious and hidden demonic strongholds will confront those who have chosen to leave Egypt behind them. Deliverance from these strongholds are possibly linked to the words of our mouths.

Exo 14:3  “For Pharaoh shall say of the children of Yisra’ĕl, ‘They are entangled (confused or perplexed)in the land, the wilderness has closed them in.’
Exo 14:4  “And I shall harden the heart of Pharaoh, and he shall pursue them. But I am to be esteemed through Pharaoh and over all his army, and the Mitsrites shall know that I am יהוה.” And they did so.
Exo 14:5  And it was reported to the sovereign of Mitsrayim that the people had fled, and the heart of Pharaoh and his servants was turned against the people. And they said, “Why have we done this, that we have let Yisra’ĕl go from serving us?”
Exo 14:6  So he made his chariot ready and took his people with him.
Exo 14:7  And he took six hundred choice chariots, and all the chariots of Mitsrayim with officers over all of them.

When we are at our most vulnerable the enemy will try to destroy us but YHVH will miraculously deliver us – see Rev 12 – there is protection in the “wilderness”

Exo 14:8  And יהוה hardened the heart of Pharaoh sovereign of Mitsrayim, and he pursued the children of Yisra’ĕl, but the children of Yisra’ĕl went out defiantly – lit, ‘’uplifted hand’’
Exo 14:9  And the Mitsrites pursued them, and all the horses and chariots of Pharaoh, and his horsemen and his army, and overtook them camping by the sea beside Pi Haḥiroth, before Baʽal Tsephon.
Exo 14:10  And when Pharaoh drew near, the children of Yisra’ĕl lifted their eyes and saw the Mitsrites coming up after them. And they were greatly afraid, so the children of Yisra’ĕl cried out to יהוה.
Exo 14:11  And they said to Mosheh, “Did you take us away to die in the wilderness because there are no graves in Mitsrayim? What is this you have done to us, to bring us up out of Mitsrayim?

Note how the Yisraelites begin to ‘’sin with their mouths’’ – the biggest problem man has, lies ‘’one inch below his or her nose’’ – the words we speak.

Exo 14:12  “Is this not the word that we spoke to you in Mitsrayim, saying, ‘Leave us alone and let us serve the Mitsrites?’ For it would have been better for us to serve the Mitsrites than to die in the wilderness.”
Exo 14:13  And Mosheh said to the people, “Do not be afraid. Stand still, and see the deliverance of יהוה, which He does for you today. For the Mitsrites whom you see today, you are never, never to see again.

Exo 14:14  יהוה does fight for you, and you keep still.”  See Josh 6:10


Exo 14:15  And יהוה said to Mosheh, “Why do you cry to Me? Speak to the children of Yisra’ĕl, and let them go forward.
Exo 14:16  “And you, lift up your rod, and stretch out your hand over the sea and divide it, and let the children of Yisra’ĕl go on dry ground through the midst of the sea.
Exo 14:17  “And I, see I am hardening the hearts of the Mitsrites, and they shall follow them. And I am to be esteemed through Pharaoh and over all his army, his chariots, and his horsemen.
Exo 14:18  “And the Mitsrites shall know that I am יהוה, when I am esteemed through Pharaoh, his chariots, and his horsemen.”

And so it will be again in the last days – YHVH will make a complete end of the false messiah and all his servants in the last days when they seek to pursue and destroy YHVHs chosen remnant -

Exo 14:19  And the Messenger of Elohim, who went before the camp of Yisra’ĕl, moved and went behind them. And the column of cloud went from before them and stood behind them,
Exo 14:20  and came between the camp of the Mitsrites and the camp of Yisra’ĕl. And it was the cloud and the darkness, and it gave light by night, and the one did not come near the other all the night.
Exo 14:21  And Mosheh stretched out his hand over the sea. And יהוה caused the sea to go back by a strong east wind all that night, and made the sea into dry land, and the waters were divided.
Exo 14:22  And the children of Yisra’ĕl went into the midst of the sea on dry ground, and the waters were a wall to them on their right and on their left. (the sea of reeds not the Red sea)

These waters symbolize a ‘’baptism’’ or “Mikveh” an act of obedience, crossing from life to death. ‘’Mikveh’’ is associated with the Hebrew verb ‘’ kiveh’’ which means to hope. We need to understand that we do not just assume that those who start this spiritual journey will complete it.

Heb 11:1  כי האמונה היא בטחון במה־שנצפה לו והוכחת דברים שאינם נראים׃ 

A literal Hebrew expanded interpretation of Hebrews 11:1 could read ‘’ The one true faith ‘’ha emunah’’ the ancient faith of our fathers Avraham Yitschak and Yakov as revealed and taught by our Messiah -Yahshua and his true followers – This Hebraic faith and this Hebraic faith alone is the essence and expectation of what we anticipate of what we are yet to see.

Exo 14:23  And the Mitsrites pursued and went after them into the midst of the sea, all the horses of Pharaoh, his chariots, and his horsemen.

Rev 12:15  And out of his mouth the serpent spewed water like a river after the woman, to cause her to be swept away by the river. 
Rev 12:16  And the earth helped the woman, and the earth opened its mouth and swallowed up the river which the dragon had spewed out of his mouth. 
Rev 12:17  And the dragon was enraged with the woman, and he went to fight with the remnant of her seed, those guarding the commands of Elohim and possessing the witness of יהושע Messiah

Exo 14:24  And it came to be, in the morning watch, that יהוה looked down upon the army of the Mitsrites through the column of fire and cloud, and He brought the army of the Mitsrites into confusion.
Exo 14:25  And He took off their chariot wheels, so that they drove them with difficulty. And the Mitsrites said, “Let us flee from the face of Yisra’ĕl, for יהוה fights for them against the Mitsrites.”
Exo 14:26  Then יהוה said to Mosheh, “Stretch out your hand over the sea, and let the waters come back upon the Mitsrites, on their chariots, and on their horsemen.”
Exo 14:27  And Mosheh stretched out his hand over the sea, and the sea returned to its usual flow, at the break of day, with the Mitsrites fleeing into it. Thus יהוה overthrew the Mitsrites in the midst of the sea,
Exo 14:28  and the waters returned and covered the chariots, and the horsemen, and all the army of Pharaoh that came into the sea after them, and not even one was left of them.
Exo 14:29  And the children of Yisra’ĕl walked on dry ground in the midst of the sea, and the waters were a wall to them on their right and on their left.
Exo 14:30  Thus יהוה saved Yisra’ĕl that day out of the hand of the Mitsrites, and Yisra’ĕl saw the Mitsrites dead on the seashore.
Exo 14:31  And Yisra’ĕl saw the great work which יהוה had done in Mitsrayim, and the people feared יהוה, and believed יהוה and His servant Mosheh.
Exo 15:1  Then Mosheh and the children of Yisra’ĕl sang this song to יהוה, and spoke, saying, “I sing to יהוה, for He is highly exalted! The horse and its rider He has thrown into the sea!

This song is called the “song of the sea” – “shirat ha yam”

Vv 1-10 describe YHVH’s great victory over the Egyptian foe.
Vv  11-13 describe that no deity is comparable to YHVH.
Vv 14-16 describe how the exodus impacted other nations.
Vv 17-18 are prophetic that describe YHVH’s continuing reign, now and into the future.

Exo 15:2  “Yah is my strength and song, and He has become my deliverance. He is my Ěl, and I praise Him – Elohim of my father, and I exalt Him.
Exo 15:3  יהוה is a man of battle, יהוה is His Name.
Exo 15:4  “He has cast Pharaoh’s chariots and his army into the sea, and his chosen officers are drowned in the Sea of Reeds.
Exo 15:5  “The depths covered them, they went down to the bottom like a stone.
Exo 15:6  “Your right hand, O יהוה, has become great in power. Your right hand, O יהוה, has crushed the enemy.
Exo 15:7  “And in the greatness of Your excellence You pulled down those who rose up against You. You sent forth Your wrath, it consumed them like stubble.
Exo 15:8  “And with the wind of Your nostrils the waters were heaped up, the floods stood like a wall, the depths became stiff in the heart of the sea.
Exo 15:9  “The enemy said, ‘I pursue, I overtake, I divide the spoil, my being is satisfied on them. I draw out my sword, my hand destroys them.’
Exo 15:10  “You did blow with Your wind, the sea covered them, they sank like lead in the mighty waters.
Exo 15:11  “Who is like You, O יהוה, among the mighty ones? Who is like You, great in set-apartness, awesome in praises, working wonders?
Exo 15:12  “You stretched out Your right hand, the earth swallowed them.
Exo 15:13  “In Your kindness You led the people whom You have redeemed, in Your strength You guided them to Your set-apart dwelling.
Exo 15:14  “Peoples heard, they trembled, anguish gripped the inhabitants of Philistia.
Exo 15:15  “Then the chiefs of Eḏom were troubled, the mighty men of Mo’aḇ, trembling grips them, all the inhabitants of Kenaʽan melted.
Exo 15:16  “Fear and dread fell on them, by the greatness of Your arm they are as silent as a stone, until Your people pass over, O יהוה, until the people, whom You have bought, pass over.
Exo 15:17  “You bring them in and plant them in the mountain of Your inheritance, in the place, O יהוה, which You have made for Your own dwelling, the set-apart place, O יהוה, which Your hands have prepared.
Exo 15:18  יהוה reigns forever and ever.”

“Kotvei Shilachim” – writings of the “sent ones” the Apostles – Midrash.

From chapters 1 to 7 in the book of Romans the word “ruach” is used only 5 times. In chapters 9 to 16 the word “ruach” is used 8 times. However in chapter 8 of the book of Romans the word “ruach” is used 21 times – The obvious theme of Romans chapter 8 is the indwelling presence of the “Ruach” and how it enables us to walk in all the righteousness of the Torah.

Rom 8:4  so that the righteousness of the Torah should be completed in us who do not walk according to the flesh but according to the Spirit.

When the Yisraelites left Mitsrayim and went through the mikvah of Moshe through the Red sea, they were guided by the cloud and by the fire symbolized by the Ruach Ha Kodesh.

Mat 3:10  “And the axe is already laid to the root of the trees. Every tree, then, which does not bear good fruit is cut down and thrown into the fire.
Mat 3:11  “I indeed immerse you in water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to bear. He shall immerse you in the Set-apart Spirit and fire.
Mat 3:12  “His winnowing fork is in His hand, and He shall thoroughly cleanse His threshing-floor, and gather His wheat into the storehouse, but the chaff He shall burn with unquenchable fire.”

We see that for Shaul, the life one who is justified by faith is a life lived in and by the Ruach Ha Kodesh.

Commentary Romans 1:1 Tim Hegg

“1 There is therefore now no condemnation for those who are in Messiah Yeshua.
Paul is taking his thought back to 7:1-6, not to 7:25, for 7:7-25 is a clarification of 7:1-6. Having made the clarification (lest any should think the Torah to be evil since it causes sin to have its power), Paul reiterates the general truth of 7:1-6, i.e., that since a death has occurred (the death of the believer in union with Yeshua), the condemnation of the Torah against sin is assuaged(alleviated) and can never again claim rightful authority over the child of YHVH.
Paul has already shown conclusively that mankind carries the penalty of sin inherited from Adam (chapter 5), that as sinners mankind does not seek for YHVH (3:10ff), and that in man’s weakness to overcome sin, he stands condemned by the righteous Torah (5:16). This state of condemnation in which mankind exists can be overcome only through the just payment of sin by a substitute, illustrated time and time again by the sacrificial victim within the Temple, and fulfilled by the One to whom the sacrifices pointed, Yeshua our Messiah. Paul’s perspective is that only the person who is in union with Yeshua, who is “in” Him, having thus undergone death and resurrection in union with Him—only this person stands as uncondemned in the eyes of Heaven.
Modern Judaisms (by this I mean those of so-called “rabbinic Judaism” following the destruction of the Temple and foundational for the growth of what today is generally referred to as “orthodox Judaism”) have, on the one hand, much to say about sin, yet in another sense, consider it almost in a peripheral way.
. . . the concept of sin in and of itself is never fully developed or clarified in Judaism. . . . concern with sin itself occupies an insignificant place in Jewish thought. . . . Sin is viewed as a correlate(associate) of mitzva; it is treated not as a separate independent entity but rather as a shadow-essence or even, at times, a reverse image of mitzva.
. . . In every case, that is to say, it [sin] is conceived as the negation of something else, and not as an independent entity in its own right”


Jer 17:9  “The heart is crooked above all, and desperately sick – who shall know it?

This is true of both Jew and gentile. Manmade religion has dulled the senses from coming face to face with the absolute bankrupt condition of our souls – blessed are the poor in spirit …….

 Paul, Pharisee of Pharisees, disciple of Gamiliel, Hebrew of Hebrews, zealous for his ancestral traditions—this Paul had come to understand and agree with YHVH’s assessment of sin. He had come to appreciate firsthand that he stood as a condemned sinner before the throne room of YHVH, and that his only hope was the mercies that YHVH might extend to him on the basis of Messiah’s death and resurrection. This he had come to understand, not from some body of Scripture owned by the “Christian church” (i.e., the New Testament, which, of course, did not exist at the time of his coming to faith in Yeshua) but from the pages of his own Scripture’s—from the Tanach.

Coupled with this is Paul’s strong assertion that the Torah is “spiritual” (7:14) and we see a consistent theme which Paul now desires to stress, namely, that when the Torah is seen through the eyes of faith, it is because the Spirit has opened the eyes and has illumined the text, and has thus opened the Torah to the believer as the pattern for life it was intended to be (cf. 7:10).

One might rightfully ask how a believer could, at the same time, be both a “prisoner of the law of sin” (7:23) and “free from the law of sin and death” (8:2). The answer is twofold: First, the “prison” of which Paul speaks is the sin nature, which, apart from full glorification in immortality, will always be a foe with which to reckon. Thus, though our efforts may be valiant and our victories over sin sure, we know that the struggle will always be ongoing until “this mortal puts on immortality.”

Secondly, the freedom consists in the fact that the regenerate soul actually is able to wage war against the sin nature and to gain victories over it. While dead in trespasses and sins, the unregenerate is powerless to affect honest strides toward righteousness, the death of the old man and the presence of the new man indicate a foretaste of the inevitable freedom awaiting us in the world to come. Our freedom now is to fight against the sin that remains within us. And the very fact that we both want to fight and are able to engage the battle means that eventually we will be completely free. Our freedom is thus an “already/not yet” entity, real in the present, but full in eternity.

The Torah was weak, not in and of itself, but because it could not, on its own strength, bring to life those dead in sin. (Of course, the Torah was never intended to initiate life in the sinful soul. The Torah only benefits those who are already endowed with life.)

It was thus through the life-giving Spirit, in connection with the work of Yeshua, that the sinner is made new and given both the will and ability to live life in accordance with the Torah. (This points back to 2:13, “for not the hearers of the law [are] righteous before YHVH, but the doers of the law shall be declared righteous”). Thus, since the “requirements” of the Torah are actually accomplished in the life of the believer, this is proof of a position of righteousness before YHVH.

But how do those who are “in Yeshua Messiah” fulfill the righteous requirement of the Torah when, obviously, no one is able to obey the Torah fully and continually? Once again Cranfield has said it well:
They fulfill it in the sense that they do have a real faith in YHVH (which is the law’s basic demand), in the sense that their lives are definitely turned in the direction of obedience, that they do sincerely desire to obey and are earnestly striving to advance ever nearer to perfection. But, so long as they remain in this present life, their faith is always in some measure mixed with unbelief, their obedience is always imperfect and incomplete. And this means of course that there can never be any question of their being able to make their new obedience a claim on YHVH. Grace was indeed given, in order that the law(torah) might be fulfilled . . .

who do not walk according to the flesh, but according to the Spirit – These words can easily be misconstrued if not carefully studied. Some might, from a surface reading, understand them to mean that the Torah is fulfilled in us when we walk according to the Spirit and not according to the flesh. But the grammar is against this. Had Paul intended such a meaning, he would have used some such words as “when” or “if”—some aspect of conditionality. But of course there is no hint of this. Rather, the phrase is given to more fully define how the Torah is fulfilled in those for whom sin has been condemned. The Torah is fulfilled in the manner in which we “walk,” a term obviously chosen by Paul to convey the manner in which life’s choices are made—the outworking of halachah. We may paraphrase the sentence this way: YHVH’s purpose in sending His Son and condemning sin was that the requirement of the Torah might be fulfilled by our walking not according to the flesh but according to the Spirit.” Thus, these words serve to clarify what is meant by the word fulfill. Note well that the direction in which the Spirit leads us is the direction of Torah-submissiveness—to obedience of YHVH’s revealed will. Thus, the Torah is fulfilled in us the more we decide for the Spirit and against the flesh. What is more, this living according to the Spirit (which results in living out the requirement of the Torah) is a life of freedom and liberty, for in the hands of the Spirit, the Torah is the Royal Torah of Liberty (James 1:25; 2:12).

Vs 4-14 do not describe the difference between carnal believers and spiritual believers BUT between believers and non believers - Hegg

Thus, since the Spirit leads always in accordance with YHVH’s righteous ways, the Torah is lived out in the lives of those who, walking according to the Spirit, set their minds upon the things which the Spirit designs and desires.
This is not to say that the task of following the Spirit is an easy one! Chapter seven should not be lost sight of here—there is a struggle, a war, as it were, going on and the believer is engaged in it. But it is the desire of the believer (“I joyfully concur with the Torah of YHVH in the inner man,” 7:22) to live as YHVH’S commands, and it is the work of the Spirit to lead the believer in this obedience. Waging war against the flesh, the believer is assured of victory through the indwelling Spirit.
When the ‘’Ruach’’ enlightens us we see the true nature of our sin - Joh 16:7  “But I say the truth to you. It is better for you that I go away, for if I do not go away, the Helper shall not come to you at all, but if I go, I shall send Him to you.  Joh 16:8  “And having come, He shall convict a the world concerning sin and concerning righteousness, and concerning judgment –
Paul tell us that when then the Torah is revealed to us by the Ruach it will reveal to us the exceeding sinfulness of sin – Romans 7:13
Yahshua came to deliver us from all lawlessness or Torahlessness
Tit 2:13  looking for the blessed expectation and esteemed appearance of the great Elohim and our Saviour יהושע Messiah, 
Tit 2:14  who gave Himself for us, to redeem us from all lawlessness b and to cleanse for Himself a people, His own possession, ardent for good works.c Footnotes: bSee also 1Jn_3:4, Mat_1:21, Act_3:19 and Act_3:26, Act_26:18, Rom_6:1-22, Eph_2:1-10, 1Jn_3:8, Tit_3:5. c Mat_16:27.

The true evidence of being led and filled with the Spirit of YHVH is to hear guard and obey the Torah.
Rom 8:4  so that the righteousness of the Torah should be completed in us who do not walk according to the flesh but according to the Spirit. 

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 Yahweh, 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.)