12/16/2016

Parashat 18 Portion 61 Shemot/Ex 22:25 – 23:33 Yesh 49:1-6 Yakov/James 2:26-2:4

Exo 22:25 “If you do lend silver to any of My people, the poor among you, you are not to be like one that lends on interest to him. Do not lay interest on him.

The Hebrew word for “interest” is “neshech” means to strike with a sting like a serpent – to bite.
We see how banks and loan sharks impose overwhelming burdens on so many, especially the poor who struggle to repay loans because of the high interest rate.

In Dev/Deut 23:20-21 it is specifically permitted to charge interest (nashach) to a foreigner (nochri). This may include business loans which carry some measure of risk.

Exo 22:26 “If you take your neighbour’s garment as a pledge at all, you are to return it to him before the sun goes down.
Exo 22:27 “For that is his only covering, it is his garment for his skin. What does he sleep in? And it shall be that when he cries to Me, I shall hear, for I show favour.

Covering – “Chesutah” covering used for protection. Note the use of the “ketiv” and “Qere” in the Hebrew text – “Kesuto”

כו  כִּי הִוא כְסוּתֹה לְבַדָּהּ, הִוא שִׂמְלָתוֹ לְעֹרוֹ...
26 for that is her only covering, she is his garment for his skin… 
Why femine nouns? There is certainly a deeper Midrash hidden in this verse.

Exo 22:28 “Do not revile an elohim, nor curse a ruler of your people. (The Scriptures 2009)

Here the sages understand “elohim” to mean judges, who speak on YHVH’s behalf (Ex 21:6; 22:8,9)
…” insubordination to YHVH’s appointed leaders is equivalent to insubordination to YHVH Himself.”
Ruler (nasi) – Yahshua was a ruler and yet he was cursed by the people.
(When the context in Hebrew is speaking of the title name of YHVH calling Him the ‘’Mighty One” then it is in Hebrew Elohim, Eloha or El. In all English Bible versions except the Restored Name Versions, it is translated as God.
Sometimes like in the case above the context is speaking of judges but in the Hebrew the word is also elohim. Then we see that the Hebrew word elohim are also used in many cases when it speaks of ‘’false elohim’’, translated as idols or false gods in most Bible versions when the context is speaking of false mighty ones.)

Exo 22:29 “Do not delay giving your harvest and your vintage. Give Me the first-born of your sons.

“Honouring YHVH and His appointed leaders is now linked to giving the first fruits of crops, herds and even the first born of one’s sons (who were redeemed Ex 34:20)
In replacement theology of the emerging church the bishops replaced the “Kohanim” (Priests) with their own priestly order. Today many churches teach that the Torah has been done away with, except the part where it comes to tithing to the church leaders. This does not mean though that spiritual leaders who proclaim the truth about YHVH’s word and His covenant are not entitled to be supported by those whom they teach – see 1 Cor 9

Exo 22:30 “Likewise you are to do with your oxen, with your sheep. It is to be with its mother seven days. On the eighth day, you give it to Me.
Exo 22:31 “And you are set-apart men to Me, and you do not eat any meat which is torn to pieces in the field, you throw it to the dogs.
Exo 23:1 “Do not bring a false report. Do not put your hand with the wrong to be a malicious witness.
Exo 23:2 “Do not follow a crowd to do evil, nor bear witness in a strife so as to turn aside after many, to turn aside what is right.
Exo 23:3 “And do not favour a poor man in his strife.

5 Prohibitions of a witness:

  1. Cannot give unfounded hearsay testimony
  2. Collusion on part of a witness with one of the parties for fraudulent or deceitful purposes is prohibited.
  3. No consideration is to be given to one’s social standing in the judicial process
  4. Not to pervert justice by referring to the majority view, if majority view is wrong.
  5. Cannot favour a poor person just because he is poor.

Exo 23:4 “When you meet your enemy’s ox or his donkey going astray, you shall certainly return it to him.
Exo 23:5 “When you see the donkey of him who hates you lying under its burden, you shall refrain from leaving it to him, you shall certainly help him.

Yahshua taught much on the issue of how to treat our enemies.

Luk 6:26 “Woe to you when all men speak well of you, for thus their fathers did to the false prophets.
Luk 6:27 “But I say to you who are hearing: Love your enemies, do good to those hating you.
Luk 6:28 “Bless those cursing you, and pray for those insulting you.
Luk 6:29 “And to him who hits you on the one cheek, offer the other also. And from him who takes away your outer garment, do not withhold the inner garment either.
Luk 6:30 “And give to everyone who asks of you. And from him who takes away what is yours do not ask it back.
Luk 6:31 “And as you wish men should do to you, you also do to them in the same way.
Luk 6:32 “And if you love those loving you, what favour have you? For sinners, too, love those loving them.
Luk 6:33 “And if you do good to those doing good to you, what favour have you? For even sinners do the same.
Luk 6:34 “And if you lend to those from whom you expect to receive back, what favour have you? For even sinners lend to sinners to receive as much back.
Luk 6:35 “Rather, love your enemies, and do good, and lend, expecting none in return. And your reward shall be great, and you shall be sons of the Most High. Because He is kind to the thankless and wicked ones.1 Footnote: 1Mt. 5:45, Acts 14:16-17.
Luk 6:36 “Therefore be compassionate, as your Father also is compassionate.

Because you are willing to pay whatever price is necessary for the truth to reach people. Truth is most powerful when one realizes how undeserving one is to receive such goodness and favour. This kind of truth most often requires a selfless messenger who is willing to lay down their lives so that others may receive life.
YHVH is seeking an intercessory remnant that will become one with His son in bringing a lost humanity back to Him.

Quote: ”In idiomatic English, Luke 6:29 might read simply, “Don’t try to get even with evildoers.” Not “competing” with evildoers is very different from not resisting evildoers. Yahshua was not teaching that one should submit to evil, but that one should not seek revenge. Yahshua’ statement has nothing to do with confronting a murderer or facing an enemy on the field of battle. As Proverbs 24:29 says, “Do not say, ‘I will do to him as he has done to me. I will pay the man back for what he has done.’”
English mis-translation of Luke 6:29 has created a theological contradiction, but when Yahshua’ saying is correctly understood, it harmonizes beautifully with other Second writing passages:
See that none of you pays back evil with evil; instead, always try to do good to each other and to all people. (1 Thess 5:15)” end quote.

2Co 4:7 And we have this treasure in earthen vessels, so that the excellence of the power might be of Elohim, and not of us –
2Co 4:8 being hard pressed on every side,1 but not crushed; being perplexed, but not in despair; Footnote: 1See 1:8.
2Co 4:9 being persecuted, but not forsaken; being thrown down, but not destroyed;
2Co 4:10 always bearing about in the body the dying of the Master יהושע, that the life of יהושע might also be manifested in our body.
2Co 4:11 For we, the living, are always delivered to death for the sake of יהושע, that the life of יהושע might also be manifested in our mortal flesh,
2Co 4:12 so that death indeed is working in us, but the life in you.

How does one know where to draw the line? Midrash. Luke 13:6-9 &

Where are the intercessors?

Isa 59:14 And right-ruling1 (mishpatim) is driven back, and righteousness1 stands far off. For truth has fallen in the street, and right (truth and integrity) is unable to enter. Footnote: 1Amos 5:7.
Isa 59:15 And the truth is lacking, and whoever turns away from evil makes himself a prey. And יהוה saw, and it displeased Him that there was no right-ruling.
Isa 59:16 And He saw that there was no man, and was astonished that there was no intercessor. So His own arm saved for Him, and His righteousness upheld him.

Eze 22:30 “And I sought for a man among them who would make a wall, and stand in the breach before Me on behalf of the land, that I should not destroy it – but I did not find one!
Eze 22:31 “Therefore I have poured out My displeasure on them, I have consumed them with the fire of My wrath. And I have put their way on their own head,” declares the Master יהוה.

Only as the fullness of Messiah is established in us (Eph 4:13) and as we are conformed to his image (Rom 8:29) can we become the kind of intercessors YHVH seeks to bring redemption to the world. This may happen before Messiah returns.

Exo 23:6 “Do not turn aside the right-ruling of your poor in his strife.
Exo 23:7 “Keep yourself far from a false matter, and do not kill the innocent and the righteous, for I do not declare the wrong right.
Exo 23:8 “And do not take a bribe, for a bribe blinds the seeing one and twists the words of the righteous.
Exo 23:9 “And do not oppress a sojourner, as you yourselves know the heart of a sojourner, because you were sojourners in the land of Mitsrayim.
Exo 23:10 “And for six years you are to sow your land, and shall gather its increase,
Exo 23:11 but the seventh year you are to let it rest, and shall leave it, and the poor of your people shall eat. And what they leave, the beasts of the field eat. Do the same with your vineyard and your oliveyard.
Exo 23:12 “Six days you are to do your work, and on the seventh day you rest, in order that your ox and your donkey might rest, and the son of your female servant and the sojourner be refreshed.
Exo 23:13 “And in all that I have said to you take heed. And make no mention of the name of other mighty ones, let it not be heard from your mouth.
Exo 23:14 “Three1 times in the year you are to observe a festival to Me: Footnote: 1The Festivals of יהוה are grouped in three, for three different times of the year.
Exo 23:15 “Guard the Festival of Unleavened Bread. Seven days you eat unleavened bread, as I commanded you, at the time appointed in the month of Aḇiḇ – for in it you came out of Mitsrayim – and do not appear before Me empty-handed;
Exo 23:16 and the Festival of the Harvest, the first-fruits of your labours which you have sown in the field; and the Festival of the Ingathering at the outgoing of the year, when you have gathered in the fruit of your labours from the field.
Exo 23:17 “Three times in the year all your males are to appear before the Master יהוה.
Exo 23:18 “Do not offer the blood of My slaughtering with leavened bread, and the fat of My offering shall not remain until morning.
Exo 23:19 “Bring the first of the first-fruits of your land into the House of יהוה your Elohim. Do not cook a young goat in its mother’s milk.
Exo 23:20 “See, I am sending a Messenger before you to guard you in the way and to bring you into the place which I have prepared.

There is much speculation and differences of opinion regarding the “pre-incarnate” ministry and mission of Yahshua. The book of Hebrews, chapter one plainly states that Yahshua is superior to the Messengers. Note also how the translation uses a capital “M” in “messengers” this distinction does not appear in the Hebrew text.
It is logical to assume that if Yahshua was this special “Messenger” he would not have failed in his task to bring the children of Yisrael into the land of Yisrael to be established in YHVH’s Torah, forever and ever. We know this will only happen in the future when the Messiah returns.

Exo 23:21 “Be on guard before Him and obey His voice. Do not rebel against Him, for He is not going to pardon your transgression, for My Name is in Him.
Exo 23:22 “But if you diligently obey His voice and shall do all that I speak, then I shall be an enemy to your enemies and a distresser to those who distress you.

Heb 1:13 And to which of the messengers did He ever say, “Sit at My right hand, until I make Your enemies a footstool for Your feet”?
Heb 1:14 Are they not all serving spirits sent out to attend those who are about to inherit deliverance?

Exo 23:23 “For My Messenger shall go before you and shall bring you in to the Amorites and the Ḥittites and the Perizzites and the Kenaʽanites and the Ḥiwwites and the Yeḇusites, and I shall cut them off.
Exo 23:24 “Do not bow down to their mighty ones, nor serve them, nor do according to their works, but without fail overthrow them and without fail break down their pillars.
Exo 23:25 “And you shall serve יהוה your Elohim, and He shall bless your bread and your water. And I shall remove sickness from your midst.
Exo 23:26 “None shall miscarry or be barren in your land. I shall fill the number of your days.
Exo 23:27 “I shall send My fear before you, and cause confusion among all the people to whom you come, and make all your enemies turn their backs to you.
Exo 23:28 “And I shall send hornets before you, which shall drive out the Ḥiwwite, the Kenaʽanite, and the Ḥittite from before you.
Exo 23:29 “I shall not drive them out from before you in one year, lest the land become a waste and the beast of the field become too numerous for you.
Exo 23:30 “Little by little I shall drive them out from before you, until you have increased, and you inherit the land.
Exo 23:31 “And I shall set your border from the Sea of Reeds to the Sea of the Philistines, and from the wilderness to the River, for I shall give the inhabitants of the land into your hand, and you shall drive them out before you.
Exo 23:32 “Do not make a covenant with them nor with their mighty ones.
Exo 23:33 “Let them not dwell in your land, lest they make you sin against Me when you serve their mighty ones, when it becomes a snare to you.”




12/10/2016

Parashat 18 Portion 60 Mishpatim – Shemot/Ex 21:1-22:24 Yerm 34:1-14 1Cor 6:9-11

Perhaps the greatest challenge that continues to face human beings on earth is that YHVH’s ways are higher than our ways.

    Isa 55:8  “For My thoughts are not your thoughts, neither are your ways My ways,” declares יהוה.
     Isa 55:9  “For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.
Isa 55:10  “For as the rain comes down, and the snow from the heavens, and do not return there, but water the earth, and make it bring forth and bud, and give seed to the sower and bread to the eater,
Isa 55:11  so is My Word that goes forth from My mouth – it does not return to Me empty, but shall do what I please, and shall certainly accomplish what I sent it for.

This Torah portion is about YHVH’s “ways” His “Halacha” – when human beings ignore or confuse YHVH’s Ways – His Right Rulings – His Torah – His Messiah, they do so with extremely serious consequences. The present condition of humanity is the inescapable evidence of this reality.
The most perilous (dangerous) decision we can make as human beings is to honour the ways of religious men above the ways of YHVH.

Our Torah Portion –
Right-rulings or “Mishpatim.” This Hebrew word comes from the root “shaphat” which means to judge and by implication to vindicate or punish and by extension to govern.
We could also say this is the way the Kingdom of Elohim operates. We seek first His Kingdom and everything else will fall into place (Mat 6:33).

Exo 21:1  “These are the right-rulings which you are to set before them:  
See Mt 5:17-19

Exo 21:2  “When you buy a Hebrew servant, he serves six years, and in the seventh he goes out free, for naught.
Exo 21:3  “If he comes in by himself, he goes out by himself; if he comes in married, then his wife shall go out with him.
Exo 21:4  “If his master has given him a wife, and she has borne him sons or daughters, the wife and her children are her master’s, and he goes out by himself.
Exo 21:5  “And if the servant truly says, ‘I love my master, my wife, and my children, let me not go out free,’
Exo 21:6  then his master shall bring him before Elohim, and shall bring him to the door, or to the doorpost, and his master shall pierce his ear with an awl. And he shall serve him forever.

Only a freeman (one whose debt has been paid in full) could become a bondservant, the Hebrew slave (ivri eved) could only become a bondservant after 6 years. Yahshua was free because he had no sin, no debt to pay off, yet Yahshua very kindly paid our debt and chose to remain in a position of servitude to His Master forever and ever so that we could remain part of His household forever and ever.

Isa 50:5  The Master יהוה has opened My ear, and I was not rebellious, nor did I turn away.
Isa 50:6  I gave My back to those who struck Me, and My cheeks to those who plucked out the beard, I did not hide My face from humiliation and spitting.

The Hebrew verb for “opened” has a more intense form which means to carve or engrave. This reminds us of the ritual of “opening” the ear of a bondservant with an awl against the door post.

Yahshua will bear in his body the scars of the covenant he entered into, on our behalf forever.

The gematria (numerical worth) of Mashiach and Hebrew slave is 358.
(mem,shin,yud,chet = Messiah and ayin,veit,reish,yud – ayin,veit,daleth = Ivri eved or Hebrew slave)

Quote on Hebrew Slavery - Prof. Dov Landau.

“How can it be that the Torah, YHVH's perfect book of Law – of perfect freedom - did not take into account that in our day slavery would be considered morally reprehensible?

Indeed, the gemara in Tractate Kiddushin 15a says:

A hired laborer only works during the day; a Hebrew bondsman works day or night. [On this the gemara asks:] But is it conceivable that a Hebrew bondsman should work day or night? After all, it is said (Deut. 15:16): "he...is happy with you" - eating with you, drinking with you, and enjoying shelter with you.

For the next four pages the gemara sets forth all the protections due to a Hebrew bondsman, such as: he should not be made to work as a slave; his master must provide sustenance for his wife and children; the bondsman is released after the sixth year and in the jubilee year with a grant from his master; he may even redeem himself, etc., so that in the end he essentially is removed from the class of a slave and is no less than a resident hired worker. Moreover, a Hebrew slave is like a master, for the gemara (Kiddushin 20a) interprets the verse, "he... is happy with you" as follows:

Eating with you and drinking with you, for you are not to eat fresh bread while he eats stale mouldy bread, you drink aged wine while he drinks young wine, you bed down on feathers while he on hay. Hence it is said that whoever buys himself a Hebrew bondsman (i.e. slave) is as if he bought himself a master.

Abarbanel looked for the lesson to be learned from the juxtaposition between the Ten Commandments at the end of Parashat Yitro and the passage on Hebrew slaves at the beginning of this week's reading. He further developed the Sages' interpretation that the conjunction "And" appearing in the Hebrew as the first letter in Mishpatim, appended to the words, "These are the rules," means that the text which follows should be seen as adding to what preceded (i.e., to the first commandment, which says "who brought you out of the land of Egypt, the house of bondage," Ex. 20:2). Abarbanel felt that the juxtaposition taught that by taking the Israelites out of bondage YHVH acquired them as His very own, as indicated by the Midrash on the words, "The children of Israel are My servants," (Lev. 25:58) "and not servants of servants". This idea was further developed by Rabbi Samson Raphael Hirsch in his commentary on this text. He adds that a Hebrew slave was not something encountered every day. Jewish courts did not sell a person, and a person would not sell himself except in the most dire of circumstances. Accordingly, even the situation of a "slave who is not a slave" came about only in the most rare of circumstances. Even in the extreme case of a thief sold for his theft it is said: "He shall remain with you as a hired or bound laborer" (Lev. 25:40), and we are taught that "you may not change his trade," that is, he must continue doing the skills he learned and may not be forced to do menial tasks.
We conclude with a quote from Rabbi Wolf:

Rather, the Torah left slavery in and of itself in existence, but improved the condition of the slave to the extent that the land of Israel would in any case become a paradise for slaves. The life and health of the Canaanite slave are well protected (vv. 20-21, 26-27). A weekly day of rest is assured him (Deut. 5:14). Slaves from other lands would flee to the land of Israel, to find refuge and be decently treated there, and in the fullness of time this situation would force slave owners in other countries to improve the lot of their slaves, so that in the end it would be recognized that a human being is not chattel and slavery would end of its own accord.

It must not be forgotten that in these matters the Torah does not permit any agreements to turn over slaves, for it says: "You shall not turn over to his master a slave who seeks refuge with you from his master" (Deut. 23:16). Even in our time, with the enlightened progress in morality of the third millennium, we have not yet reached this level. For all our progressive approaches, we are not capable of changing the mistaken conceptions to which we have become accustomed. Even the word 'slave' we are not capable of interpreting in its historic context, but give it anachronistic connotations in line with our modern-primitive conceptions.

Perhaps we would do better to learn our modern humane ideas precisely from the words of our ancient Torah?” End of quote.

It is was from this deep spiritual understanding of bondservants that the talmadim -  the messengers of our master Yahshua referred to themselves as bondservants.

The Greek word “doulos” means a “bond servant.” Rom 1:1; Gal1:10; Col4:12; Tit 1:1; James 1:1;  2 Pet1:1; Jude 1:1

Exo 21:7  “And when a man sells his daughter to be a female servant, she does not go out as the male servants do.

A female slave was to be treated the way her own father would have treated her.
See Stones Chumash page 419 – “Sale of a daughter”

Exo 21:8  “If she is displeasing in the eyes of her master who has engaged her to himself, then he shall let her be ransomed. He shall have no authority to sell her to a foreign people, because of him deceiving her.

ח  אִם-רָעָה בְּעֵינֵי אֲדֹנֶיהָ, אֲשֶׁר-לא (לוֹ) יְעָדָהּ--וְהֶפְדָּהּ:  לְעַם נָכְרִי לֹא-יִמְשֹׁל לְמָכְרָהּ, בְּבִגְדוֹ-בָהּ.
8 If there is evil in the eyes of her master’s (an evil eye meant a man was not generous) which not (ie her masters did not designate her for marriage)  or allow her to be ransomed by a foreign people which would be a wrong ruling(“mashal” to rule or have dominion over) to sell her – this would be treacherous of him towards her.

Mat 6:22  “The lamp of the body is the eye. If therefore your eye is good (you are generous), all your body shall be enlightened.
Mat 6:23  “But if your eye is evil,1 (you are stingy) all your body shall be darkened. If, then, the light that is within you is darkness, how great is that darkness! Footnote: 1This is a Heḇrew idiom – a good eye means to be generous, while an evil eye means to be stingy.

12/01/2016

Parashat 17 Portion 59 Yitro “his excellence” – Shemot/Ex 18:1-20:26 Yesh 61:1-6 Luke 4:16-30



It remains a great source of amazement to the ancient and modern Jewish sages how the most important Torah portion in the Torah – The Mattan Ha Torah – “The giving of the Torah” could be named after the gentile – Yithro.
This Torah portion reminds us once again that righteous gentiles have always and could again play a critical role to cause the Torah to flourish again among Jews and non- Jews  – may it be His will in our time for this to happen – Rom 11:14.

The name Yithro comes from a root word “yeter” (S3499) ”which can also mean “remnant.” Will there be a Torah observant “ex-gentile” remnant in the last days that together with a revived Jewish remnant, usher in the Messianic Torah reign and bring “tikkun” restoration to all the earth?

Listen carefully to the following prophetic word given to us from the Torah:

It is said of Yithro in Bamidbar 10:29-31 reads, “And Moshe said … We are journeying to the place about which YHVH said, I will give it you; come with us, and we will do you good … And he [Yitro] said to him, I will not go; but I will depart to my own land, and to my kindred. And he [Moshe] said, Leave us not, I pray you; for you know how we are to camp in the wilderness, והיית לנו לעינים and you may be to us instead of eyes.”

Rashi (Bamidbar Numbers10:31) reads, “You will be our guide … Another explanation: [the passuk is in] the future tense—If anything should be hidden from our eyes, you shall enlighten us.

Torah Readings:
 
  1. 18:1-12
  2. 18:13-23
  3. 18:24-27
  4. 19:1-6
  5. 19:7-13 (Sefardim); 19:7-19 (Ashkenazim)
  6. 19:14-19 (S); 19:20 – 20:17 (v. 14 Heb.) (A)
  7. 19:20- 20:17 (v. 14 Heb.) (S); 20:18-21 (15-18 Heb.) (A)
  8. Maftir: 20:24-26 (21-23 Heb.) (S); 20:22-26 (19-23 Heb.) (A)
 
Haftarah: Isaiah 6:1-13 (Sefardim); 6:1 – 7:6; 9:6-7 (5-6 Heb.) (Ashkenazim)

Aliyah Rishon 18:1-12

Exo 18:1  And Yithro, the priest of Miḏyan, Mosheh’s father-in-law, heard of all that Elohim had done for Mosheh and for Yisra’ĕl His people, that יהוה had brought Yisra’ĕl out of Mitsrayim.

It is well documented that Yitro was a Kenite. Kenites were descendants of Cain. They were willing to associate and help the children of Yisrael. Sadly their history is seldom spoken of. Some interesting research has been done in this regard. Below is a quote from a book written by a scholar who believes there was a believing remnant from the descendants of Cain that remained true to the One Elohim of Yisrael. This remnant can be traced to the Rechabites that still exist in places today.

The Kenite Hypothesis, which is based on clear teachings of the Bible, states that the ancient Hebrews did not know Elohim by the name YHVH (The four-letter Hebrew name of the Eternal One) until the time of the Exodus. This name is often translated as "the LORD" in Bibles. In the Kenite Hypothesis, it was the Kenites who first worshiped YHVH. Moses sojourned among the Kenites and among them he received the revelation that the Elohim of the Kenites, YHVH the same Elohim worshiped by his forefathers Abraham, Isaac and Jacob, by a different name, that of El Shadday, meaning "Elohim Almighty." – Shemot/Ex 6:3 –“ Va yera

http://aramaicherald.blogspot.co.za/2011/10/secret-of-jabezthe-mystery-of-kenite.html

Here in lies a profound message there has always been a faithful priesthood who have been partakers of the Abrahamic covenant that come from outside the nation of Yisrael. These have been willingly grafted into the Hebrew roots of the faith and have become citizens of the commonwealth of Yisrael.

Exo 18:2  And Yithro, Mosheh’s father-in-law, took Tsipporah, the wife of Mosheh – after he had sent her back,

Commentary: N Lawrence

18:2–3, There is indication here that Moses divorced his wife after their altercation over the circumcision of their sons in 4:24–26. The phrase sent away/back in verse two is shilluach/ (shin-lamed-lamed-vav-chet, shil-loo’-akh), which according to Strong’s and Gesenius can refer to divorce. Shilluach is from shalakh/ (shin-lamed-chet), a basic verb meaning “to send” (note passive participle ie an action which was done to her ie she received her marching orders) where in Isaiah 50:1 and Jeremiah 3:1 the prophets use it referring to YHVH’s divorce from the House of Israel/Ephraim. Though rabbinical commentators Rashi and Hirsch fail to note the possibility of Moses’ divorce (Jewish Torah commentators tend to gloss over the faults of their great  heroes), Baal HaTurim notes this possibility in his commentary. Yet in Exodus18:2, YHVH still views Zipporah as Moses’ wife. What’s going on here? Zipporah seems to have evidenced reluctance at obeying YHVH’s command to circumcise their sons (4:25), so did Moses put her away (divorce her), as a result? Was Moses, the human “savior” of Israel from Egypt and an antetype (prophetic forerunner) of Yeshua the Messianic Savior (Deut 18:15–19), having to deal with a rebellious wife even as Yeshua  had to deal with his rebellious wife Israel and eventually had to put her away? “Perhaps we see in this week’s and next week’s Torah portion how Moshe takes her back. We read in Numbers 12:1 how Moshe took another wife (Kushite woman)”

In next week’s Torah portion –“ Mishphatim” - Exo 21:10  “If he takes another wife, her food, her covering, and her marriage rights are not to be diminished.

Maybe there is a prophetic reference here to the gentile part of the Bride of Messiah.