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Scroll to Scroll: Todays Parsha #19: Terumah (The Contributions) ANSWERS TO LAST WEEKS STUDY QUESTIONS (Mishpatim): 1) What

commandment in this Torah portion appears to have been clarified or even limited in its scope by later regulations? The original commandment is here "Now these are the ordinances which you are to set before them: 2 "If you buy a Hebrew slave, he shall serve for six years; but on the seventh he shall go out as a free man without payment. 3 "If he comes alone, he shall go out alone; if he is the husband of a wife, then his wife shall go out with him. 4 "If his master gives him a wife, and she bears him sons or daughters, the wife and her children shall belong to her master, and he shall go out alone. 5 "But if the slave plainly says, 'I love my master, my wife and my children; I will not go out as a free man,' 6 then his master shall bring him to God, then he shall bring him to the door or the doorpost. And his master shall pierce his ear with an awl; and he shall serve him permanently. (Exodus 21:1-6 NAU) However the clarification is given here

'If a countryman of yours becomes so poor with regard to you that he sells himself to you, you shall not subject him to a slave's service. 40 'He shall be with you as a hired man, as if he were a sojourner; he shall serve with you until the year of jubilee. (Leviticus 25:39-40 NAU) 2) If you know the answer to #1, why was this command modified later? Because the specific rules on the Jubilee, or Yovel, had not yet been given. When the debts are canceled, this includes the debt of the one who agreed to serve forever. So even an Israelite who opted to get the awl in his ear to stay with his family can look forward to, assuming he lives long enough to the next Jubilee, to becoming a free man. In both cases, the commands and privileges are given to HEBREW slaves, not those from other nations. 3) What does the use of the word DEROR in the Haftorah portion help us prove about Yshuas resurrection? It would fall to Yshua to proclaim true release of the

captivesmeaning those who were captive in Sheol. He did thisthe release year or year of YHWHs favorwhen he died in 30 CE. That year was a SHEMITTAH, or Land Sabbath, and thats when he descended into Sheol and gave freedom to the dead, as we read here: And he preached to those souls which were detained in Sheol (Hades)- 1 Peter 3:19 (AENT) Heres a short course on how we know 30 CE was a Land Sabbath. 1 Kings 6:1 gives us the year of the Exodus as 480 years before Solomons 4th year. Since we know Solomon got on the throne at Davids death in 971 BCE, this puts his 4th year at 967 BCE and therefore the Exodus at 1447 BCE. From there we, count the 40 years wandering in the wilderness, the adjustment of the calendar orientation from Fall to Spring per Exodus 12:1-2 and other Biblical data to bring us to the time they enter Canaan, after mourning for Moshes death 30 days. We also have to count for a time when YHWH holds Canaan in trust as it transfers from the Canaanites to Him and then from Him to Israel. This is a very long story! In any case, 50 years after that brings us to 1356 BCE for Jubilee 1, 1306 BCE for Jubilee 2, 1256 BCE for Jubilee 3 and so on in BCE time---all years ending in -56 and -06 are Jubilees. The use of a 50 year cycleas opposed to 49is well established in the Torah text and that discussion is also, likewise, a very long one. But the bottom line is this: All you have to do is find the nearest -06 or -56 year in BCE time and count in intervals of 7 for the land sabbaths. In CE time, because there is no year 0 in our Gregorian calendar, those Jubilee years shift to years ending in -45 and -95 and do the same thing. This isnt however just speculation on my part. It works in the writings of Josephus who is our only source for Land Sabbath years in this time of history. He gives us three references to Land Sabbaths in the year 164 and 135 BCE, and another one in 37 CE, the first year of Emperor Caligula. So for 164 BCE, go to the nearest -06 or -56 year before it, which is 206 BCE. Now count 7 years to get to 199 BCE, its first land Shabbat. From there, 192, 185, 178, 171 and 164 are land shabbats. For 135 BCE, same thing, count from 156 BCE, and get land sabbaths in 149, 142 and 135. Again, works perfectly.

But after 135 BCE, confusion crept in. Josephus explained that the Pharisees and Saduccees were in constant competition for power with one another and they had different counting systems. What seems to have happened is that for about a century they forgot about the 50th year and only counted 49 years between Jubilees. The result of that was when Herod the Great seized power in 37 BCE, it was counted as a Land Shabbat. If they had followed the consistent rules from before, the RIGHT Land Shabbat would have been 2 years later, in 35 BCE. Nearest Jubilee- 56 BCE Land Sabbaths: 49, 42, 35 BCE (not 37 BCE) It was only about 25 years later that we know from the Talmud that a great Rabbi named Hillel the Elder restored the proper calendar in 10 BCE, cementing the Pharisees rise to absolute power just before Yshuas birth. It was this Pharisaic Calendarthe predecessor to the Rabbinicthat Yshua endorsed by saying the Pharisees sat on the THRONE of Moshe in Matthew 23:1-2 and also the fact was he never disagreed with the Pharisees on the TIMING of a feast, proving their positions in that regard were correct. That is also why Josephus is a great help here, fleshing out that actual calendar he saw working in the first century to a remarkable degree. In any case, to get to the Land Sabbath that is Yshuas death year in 30 CE, the nearest Jubilee would have been in 6 BCE. To get to our year 1 (AD/CE) we need to count 5 BCE (1), 4 BCE (2), 3 BCE (3), 2 BCE (4), 1 BCE (5)---NO YEAR ZERO1 CE (6), 2 CE (7). So since 2 CE is a Land Sabbath, the next one is in 9, the one after that in 16, the one after that in 23 and finally, 30 CE, the year Yshua dies, the Land Sabbath! That also explains Josephus calling Caligulas first year37 CEa Land Sabbath as well. So it all works very well. One other interesting note here: 31:31-34 is used mostly by Messianics and Nazarene assemblies, as opposed to conventional Jewish ones. However, the traditional portions actually make an even stronger point than 31:31-34 does:

"Thus says YHWH: 'If My covenant for day and night stand not, and the fixed patterns of heaven and earth I have not established, 26 then I would reject the descendants of Jacob and David My servant, not taking from his descendants rulers over the descendants of Abraham,

Isaac and Jacob. But I will restore their fortunes and will have mercy on them.' (Jer 33:25-26) In other words, there is one overarching and eternal covenant that manifests in different ways and yet all of its ways are linked to eternity and YHWH. In that sense the Renewed Covenant that is directly spoken of in 31:31-34 is more beautifully rendered in 33:25-26 by linking it to the Cosmos and stars! 4) If you know the answer to #3, where is this result of the resurrection predicted earlier by Yshua in the Gospels? (Luk 4:14) And Y'shua returned in the power of the Spirit to Galeela and the news concerning him went out into every region that was around them. (Luk 4:15) And he would teach in their assemblies and would be praised by every man. (Luk 4:16) And he came to Nasrath where he had been raised, and he entered into the assembly as he was accustomed on the day of the Shabbat and stood up to read. (Luk 4:17) Then the scroll of the prophet Yesha'yahu was given to him, and Y'shua opened the scroll and found the place where it is written, (Luk 4:18) "The Spirit of Master YHWH is upon me and because of this, He has anointed me to declare hope to the poor. And He has sent me to heal the brokenhearted and to preach release41 to the captives and sight to the blind. And to free those with the power of forgiveness who are oppressed.42 (Luk 4:19) And to preach the acceptable year of Master YHWH.43 (Luk 4:20) And he rolled up the scroll and gave it to the minister and went and sat down. And all of those in(Luk 4:22) All of them were testifying about him and were marveling at the words of blessing that were proceeding from his mouth. And they were saying, "Is this man not the son of Yosip? the assembly, their eyes were fixed on him. (Luk 4:21) And he began to say to them that, "This Scripture in your ears is fulfilled today." (Luk 4:23) Y'shua said to them, "Perhaps you might tell me this parable, 'Physician heal yourself.' And all that we have heard that you did in Capurnakhum, do here also in your city." (Luk 4:24) And he said, "Truly I say to you that there is no prophet who is accepted in his own city. (Luk 4:25) For truly I say to you that many widows there were in the house of Israel in the days of the prophet Eliyahu when the heavens were shut up three years and six months and a great famine was in all the land. (Luk 4:26) And Eliyahu was not sent to one of them except to Sarpath of Tsidon to a woman, a widow. (Luk 4:27) And there were many lepers in the house of Israel in the days of the prophet Elisha,44 and not one of them was cleansed except for Naaman the Aramean." (Luk 4:28) Then when those

in the assembly had heard these things, all of them were filled with anger. (Luk 4:29) And they rose up and cast him outside of the city and they brought him to the ridge of a mountain that which their city was built upon to cast him down from a cliff. (Luk 4:30) But he passed between them and departed. 5) There have been some who have attacked the book Hebrews on several fronts. One of these is the idea that Paul did not write the letter. Is there evidence within the Epistle to prove Paul was the author and if so, what is it? Hebrews 2:3 footnote: 13) Confirmed to us by those who heard from him this writer was not an eyewitness to Yshuas glory during his earthly ministry. This is perhaps one of the greatest clues given by the writer of Hebrews regarding his identity. While it is true that other writers, like Luke for example, collected accounts of Yshuas life from eyewitnesses (Luk_1:15), Luke himself is counted as a Gentile (Col_4:11-14), making it unlikely that he would have enough apostolic weight to have his words encouraged in a Hebrew believing community. Rav Shaul himself makes a division between missions to both groups, while they contained the same message (Gal_2:7). When we look at prominent Jewish leaders who were specifically enjoined to preach the Gospel to the Israelites who are scattered among the nations, it is a very short list of possible authors. Additionally, we can add to this criteria the fact that this same Jewish leader was important but not a direct eyewitness to Yshua, and that he has sent the letter according to direct reference (Heb_13:24). Finally, very reliable Eastern and Western manuscript traditions from Italy (possibly Rome) mention the author, therefore it all points to one name: Rav Shaul. The emphasis also on the writers encouragement to remember those in prison as if you were bound with them: and recollect those in affliction as being yourselves clothed in flesh (Heb_13:3; Heb_13:23) also fits very well with the other times that we know Rav Shaul was writing from his places of confinement. Please see footnote Heb_13:24. Hebrews 13:24 footnote: 73) Although it is very apparent that Rav Shaul (Paul) wrote the book of Hebrews; the church founder Origen stated that only God knows who

wrote this. In the Middle East, there are no doubts. Clement, Eusebius and Jerome state that Hebrews was originally written in Hebrew. However, since Paul was the main scapegoat for the establishment of the Hellenized Christian religion, it only stands to reason that Hellenic theologians preferred to paint Paul as a Grecian Academic, rather than Hebrew Jew or Messianic Pharisee. All of his earliest Aramaic manuscripts end with written from Italy sent by the hands of Timothy. Timothy was imprisoned along with Rav Shaul in Rome, but released beforehand to deliver Pauls letters (see Rom_16:21; Php_1:1; 1Th_3:2; 1Ti_1:18; 2Ti_1:2; Phm_1:10; Phm_1:13). The Marganitha, an ancient Aramaic source, states that there are Fourteen epistles of the Great Apostle Paul which includes Hebrews. 1) Meaning of Parsha title/summary of contents. Terumah means the contributions concerns a list of the offerings Israel gives to help build the Tabernacle in the wilderness as well as detailed instructions for building the Ark of the Covenant and other divine furniture. 2) Read Parsha (English-Exodus 25:1-27:19. Point out key Hebrew words/terms. Color Commentary. TERUMAH (25:2) = offering/contribution, but literally something lifted up/elevated. What may at first be something very mundane and ordinary normally is elevated to service when given to YHWH. Special Focus: The Color of the Tzit Tzit UTCHELET VE ARGAMAN (25:4) = sky blue and purple. The color of TEKHELET in a tzit-tzit in terms of a shade of blue is not that mysterious in my opinion, although the matter continues to be debated fiercely in Talmudic circles. The word ARGAMAN is kind of deep reddish royal purple, and we know what that dye was because of its prominent use amongst Middle-Eastern royalty. So whatever TEKKELET is, it cant be a purplish blue. The historian Josephus though gives us this very important clue: And for the mitre (turban of the high priest-AGR), which was of a blue color, it seems to me to mean heaven; 187 for how otherwise could the name of God be

inscribed upon it? That it was also illustrated with a crown, and that of gold also, is because of that splendor with which God is pleased. Let this explanation suffice at present, since the course of my narration will often, and on many occasions, afford me the opportunity of enlarging upon the virtue of our legislator. (Antiquities, 3:186-187) And:

But that belt that tied the garment to the breast was embroidered with five rows of various colors, of gold, and purple, and scarlet, as also of fine linen and blue, with which colors, we told you before, the veils of the temple were embroidered also. (The Jewish War, 5:232) So we see the mitre or turban is sky-blue, to match the heavens. We also see fine linen and blue listed together and this is the same blue that is referred to for the turban and for the belt, through which the tzit tzit would also be. That is why, in my opinion at the moment, the issue of the color of the tzit tzit is well established in Hebrew as to what TEKHELET is. How the color was derived from, i.e. through what creature, is another aspect. In other words, what was the creature the Talmud calls the HILLAZON? I think we really can identify the murex snail as the legendary hillazon, because those snails have also been found in and around Mount Zion. You can find out about that here. http://foundationforbiblicalarchaeology.org/content/index.php/projects/1mount-zion-excavations This source says in part Located on a slope of historic Mount Zion, the traditional site of both King Davids Tomb and the Upper Room of Jesus Last Supper, the excavation area would have been within the gates of Herodian Jerusalem. The cup was discovered near a ritual pool this summer, when team members finally reached levels of the Second Temple period. Gibson determined that the cup could be dated to some time between 37 B.C.E. and 70 C.E, when the Romans destroyed Jerusalem and the Temple following the first Jewish revolt. Other finds from the site include the mikveh (ritual bathing pool) with an intact vaulted ceiling (above), a room with two ovens from the Roman period plus a third oven which may date to an earlier period, as well as a number of murex snail shells with holes drilled through them (below). Murex snails were cultivated in antiquity at sites along the Mediterranean Sea, and a royal blue dye was extracted from them. Experts believe that this blue color was used for the priestly garments, as well as the tzizit, or braided tassels, worn by all pious Jews of the period. According to Biblical texts, G-d commanded the male Jews to include a thread of blue (tekhelet) in the fringes of the corners of their garments.

VENATATA EL-HAARON ET HA-EDUT ASHER ETEN ELEYCHA (25:16) = it is in this ark that you will place the testimony I will give you. This is most probably the Ten Commandments, but it is possible that given this passages later chronology, that it might include more than that, but short of the completed 5 Books by Moshe. KERUVIM (25:18) = cherubs. These are the same type of angel that guard the way to the tree of life in Eden so that man cannot go back there. Since the Ark is the connecting point on earth between YHWH and man, it represents the possibility that paradise might one day be regained. Some Rabbis say there are two cherubs so that one male and one female may be representative of the human family. Others think that each cherub represents one of the two main Names, Yahweh and Elohim. The mercy as in mercy seat for the Ark of the Covenant is actually kippureth, from kippur, to cover or make atonement for. This is the same root for Yom Kippur. In a sense its also the cover for covering over our sin! (Exodus 25:19). The term bread of the Presence in Hebrew is actually LECHEM PANEHIM, or Bread of His Face. (Exodus 25:30) VENOADETI LECHA SHAM (25:22) = I will commune with you there. The word for commune is derived from ADAT, which means to assemble or congregate in a Set-Apart context. Therefore, YHWH is saying that He will assemble with His worshippers, much in the same way that Yshua said, Where there are two or three gathered in My Name, there I am in the midst of them. KIKAR (25:39) = A talent, or 3000 shekels, equivalent to 150 pounds of gold. See Exodus 38:26. VEET HA MISHKAN TAASEH ESER YERIOT SHEN MOSHEZAR UTCHELET VEARGAMAN VETOLAAT SHANI KERUVIM MAASE CHOSHEV TAASEH OTAM (26:1) = Make the tabernacle out of ten large tapestries consisting of twisted linen, and sky blue, dark red and crimson (wool) patters of cherubs woven into them. The word here for fine twisted linen is SHESH, which is derived from the number 6, because 6 threads are weaved together to form the strand of fabric. It is also reminiscent of the SHOSHANIM (lily flowers) which have 6 petals and appeared on ossuaries (bone boxes) as a symbol of resurrection. The two images come together beautifully with our Savior Yshua who was buried in linen wrappings and who rose from the dead. Note on 26:2- The Tapestry is 28 cubits long and 4 cubits wide because if you divide 28 by 4, you get 7, the number of perfection! Note on 26:5-11-Note that east is front and west is back to mimic the track of the sun. Moreover you shall make the tabernacle with ten curtains of fine twisted linen and

blue and purple and scarlet material; you shall make them with cherubim, the work of a skillful workman. (Exodus 26:1 NAU). There is something very nearly approaching a code here! Tabernacle = mishkan = dwell Twisted linen and tekhlet (blue) = tzit-tzit = an example of righteousness. Interesting how a sacred color can come out of a snail, which is itself un-kosher. Perhaps a metaphor for the nations? Purple = symbol of royalty, after a color dye sold by the Phoenicians. Cherubim = can mean great/mighty ones but in Aramaic also KARABU, to be gracious or bless. So I wonder then who is a tzit-tzit wearing righteous man who is also a king and is praised for being mighty and well as being merciful and kind and blessing everyone? Could it be Yshua the Mashiyach dwelling in these details for the Tabernacle? "You shall make a veil of blue and purple and scarlet material and fine twisted linen; it shall be made with cherubim, the work of a skillful workman. 32 "You shall hang it on four pillars of acacia overlaid with gold, their hooks also being of gold, on four sockets of silver. (Exodus 26:31-32 NAU) I find it interesting that the word NATAN here is used to mean hang and yet it also means to give, almost approaching the sense that the veil is being offered before the Tabernacle like a sacrifice.

AMMUD (27:10) = pillars. The exact word is used in Galatians 2:9 when Paul describes Yaakov, Yochanan and Keefa as pillars. Since Yshua was often looked at in the prophecy of Amos 9:27 that the tabernacle of David that has fallen will be picked up, its interesting that within that new Tabernacle, these disciples are the pillars holding it up.

Torah Question of the Week: What may be one of the biggest surprises in the design of the Tabernacle that is hinted at but not directly stated?



PART TWO: THE HAFTORAH Torah Question of the Week: What may be one of the biggest surprises in the design of the Tabernacle that is hinted at but not directly stated? The Hebrew phrase MAASEH ROKEM (the work of a fine weaver) suggests an intricate pattern was woven as opposed to just the threads being knotted together. This is what Josephus says about how he interprets the phrase:

This curtain had also embroidered upon it all that was mystical in the heavens, excepting for the [twelve] signs, representing living creatures. 215 When any persons entered into the temple, its floor received them. This part of the temple, therefore, was in height sixty cubits, and its length the same; whereas its breadth was but twenty cubits: 216 but still that sixty cubits in length was divided again, and the first part of it was cut off at forty cubits, and had in it three things that were very wonderful and famous among all mankind, the lampstand, the table [of showbread], and the altar of incense. (The Jewish War 5:214-216 JOE)

And for the twelve stones, whether we understand by them the months, or whether we understand the like number of the signs of that circle which the Greeks call the Zodiac, we shall not be mistaken in their meaning. And for the mitre, which was of a blue color, it seems to me to mean heaven; 187 for how otherwise could the name of God be inscribed upon it? That it was also illustrated with a crown, and that of gold also, is because of that splendor with which God is pleased. Let this explanation suffice at present, since the course of my narration will often, and on many occasions, afford me the opportunity of enlarging upon the virtue of our legislator. (Antiquities 3:186-187) While Josephus suggests that overt zodiac signs, at least in terms of worship, were absent from the curtain design, the phrase all that was mystical in the heavens leaves much open to the imagination as to how the star patterns would have otherwise been depicted in a kosher context. It is certainly true that Josephus is linking the Zodiac directly with the designs of the high priest clothes and various sacred objects in the Temple and Tabernacle, and these were definitely passed on throughout the generations as a memory after Josephus time. Ancient synagogues have been found with zodiac patterns on their floor, but Josephus here tells us something utterly unique to his writings, that a Kosher Zodiac might have been in the Temple as well, the difference being of course that no one worshipped stars and planets but used the heavens to give YHWH glory. No HORROR-scopes allowed! And yet the Rabbis dont like talking about this in their tradition hardly at all. The other thing about Josephus is that he was descended from the first family of priests, Yehoiarib, so he not only knew what the main part of the Temple looked like but had
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much greater access than the average Israelite. 3) Haftorah portions (English), and discuss common themes with Torah portion. (1 Kings 5:12 (5:26 in Hebrew Bibles)-6:13) VAYAHWEH NATA CHOCHMAH LI-SHLOMOH (5:26) = And Yahweh gave Solomon wisdom. There are several Hebrew words for wisdom. The kind that Solomon gets is called CHOCHMAH which is a very special and powerful form of wisdom: 3036 ( ]7303[ Hebrew) (page 315) (Strong 2451,2454) n.f. wisdom, Ex 28:3 + 106 t.; cstr. Ex 35:35 + 15 t.; sf. Ec 2:9, etc. + 25 t. sf.; pl. abst. emph. Psalm 49:4, Pr 1:20, 9:1, 24:7; Pr 14:1 (in correctly pointed as adj. cstr. f.; rd. De);skill in war Is 10:13; in technical work Ex 28:3, 31:3, 31:6, 35:26, 35:31, 35:35, 36:1, 36:2 (P), cf. 1 K 7:14, 1 Ch 28:21;; the Messiah is to have Is 11:2. shrewdness, wisdom, 2 S 20:22, 1 K 5:10, 5:10, Je 9:22; withheld by God from the ostrich Jb 39:17; of magicians and prophets Is 47:10, Dn 1:4, 1:17, 1:20. wisdom, prudence in religious affairs Dt 4:6 , Psalm 37:30, 51:8, 90:12, Pr 10:31, Is 33:6, Je 8:9 5. wisdom, ethical and religious: a. of God, as a divine attribute or energy. DEBIR (6:5) = Another name for the Holy of Holiesthe inner sanctum. It literally means though speaking place, perhaps because YHWH speaks to the high priest there. SHAKAN (6:13) = To dwell, as in MISKHAN, tabernacle. 4) Renewed Covenant Portion (English) Hebrews 8:1-13 (read footnotes in AENT 5th Edition). 5) Apply these themes/issues to modern issues in the Netzari faith. (We need to recognize that the contributions of the Tabernacle were not just from the craftsmen who designed them or the priests that received them. Rather, these were made possible from the generous raw materials that ALL OF ISRAEL had to give at the beginning of this portion. Therefore, when you provide the raw materials to support your assembly, never underestimate the beauty that may spring from that contribution later.) 6) Relate to all or part of an Appendix portion from AENT (Read: Renewed Covenant (sections only) p. 942-50) STUDY QUESTIONS TO BE ANSWERED NEXT WEEK
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1) In addition to symbolizing the light of Yshua and each of the seven days of the week, what is another way to look at what the menorah represents according to authorities in the first century CE? 2) From these same authorities, another clue in this answer may relate to a lost detail in Moshes time growing up in Egypt. What is it? 3) 2 Chronicles 5:1-3, Psalm 74:1-7 and other passages seem to put the Temple directly on Mount Zion. However our Haftorah section in 1 Kings 5-6 (and its parallel account in 2 Chronicles 3), put the Temple on Mount Moriah. Is this a contradiction, and if not, how do we resolve this matter more precisely? 4) The Temple Mount and Antonia Fortress area are only encompassed by the two mountains of Zion and Moriah. TRUE or FALSE? Please note that technically this does NOT include the Mount of Olives

These legions had orders to encamp at the distance of three quarters of a mile from Jerusalem, at the mount called the Mount of Olives, which lies opposite the city on the east side, and is parted from it by a deep valley, interposed between them, which is named Kidron. (The Jewish War, 5:70) 5) What clue do we get in the Epistle to the Hebrews that gives us a pretty good idea when it was most likely written by Paul? , Torah Thought for the Week: The Wider View of Chronology, Calendar and Prophecy I know that a lot of the time when I am teaching the issues of Scripture calendar and chronology, like Aramaic, are major emphasis of mine. On the one hand, I believe every Torah teacher is endowed with a particular focus that they feel most passionate about. I kind of have 3 or 4 of these, but when we get into Exodus and especially this weeks Haftorah portion, well, I cant help but dive in on these things, but hopefully except for answering Mishpatims questions at the start of part 1 I did manage to restrain myself so I could comment a bit more about these things here. On the other hand, I also think a lot about all you loyal and kind men and women who are supporting this ministry so beautifully, even in times of challenge. I wonder, Is someone there just going to roll their eyes and say, there HE goes again on that calendar-chronology stuff??? A third consideration is also this: These topics are HUGE and complex. They have tons of pieces of information to carefully explain in a given order or confusion reigns. I was just on the radio with my good friend Andre Rivenel of Ruach Broadcasting this week and I think I had to apologize about ten times that I couldnt reduce all of this STUFF down to perfect sound bites. I actually have to explain every little piece, and the question then again is, why do I put myself and others through this?
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The answer I think is that these things matter, because they show that Abba YHWH is not the Author of confusion. The Scripture that we have been given is not a hopeless muddle nor is it myth masquerading as history. In fact, every time it seems the so called liberal experts think they have proven the Scripture wrongespecially in archaeology I always say, Just wait and watch the Word be proven right and so far, it HAS, in instances too numerous to mention here. But consider my situation. Im not an archaeologist nor some rich aristocrat who can masquerade as one and keep travelling to the Middle East to lead up excavations. Nor am I some big time TV star like Mr. Simcha who gets paid well to make informed speculations about archaeology (sometimes good and sometimes horribly bad). NopeIm just one guy with a fairly good library and a lot of patience to sift through the Scripture and the wider history around it. Thats it. Nothing special or fancy about that Im afraid. Theres no theme music from John Williams playing while I run through the jungle with a golden scroll in my hand. And it is in the Word and the other historical sources that I admittedly probably almost beat to death mentioning nearly every week that an amazing pattern emerges. And that pattern is simple and undeniable: The history works. ALL of it works. How do I know? Or, even better, how do you all know Im not just picking a plausible date that no one can be certain of? Well, consider the Exodus date Friday, March 22nd, 1447 BCE itself aside, we know that Moshe begins building the Tabernacle and ordaining the priests on the first day of the first month, exactly 11 months and 2 weeks after the Exodus happened. That day, mentioned in detail in Exodus 40, also happened to fall on a Friday, March 28th in fact. Why does that matter? Because YHWH in effect has been acting as high priest for an entire solar year. This year ran from March 22 in 1447 to March 21 in 1446. Then the very next Shabbat is 1 Abib, when the ordination of the priests begin. It is a perfectly seamless transition from YHWH to the sons of Aaron, but it only makes sense if we get the year right. Another key time is the Jericho campaign, which we have also talked about before. The Israelites had to wander in the wilderness for 40 years, but the punishment was not levied until AFTER the spies returned in Numbers 14, by which time, two full years after the Exodus had been completed. (This total of 42 years from Exodus to Jericho encompasses something called Jubilee Zero which is a topic for another time.) Again, why does this matter? I believe its because I can prove the Scripture 100% accurate. When we pick 1447 BCE for the Exodus we have also picked 1405 BCE for the Jericho campaign. In that year Joshua 4 and 5 gives us enough data to totally reconstruct that month. As I have talked about how at length I will defer that discussion also for another time, but the bottom line is the Scripture tells us with absolute precision that the 17th of Abib ran Friday night to Saturday morning. Showing thing daylight periods it basically gives us the whole month Abib 1405 BCE Sun 4 Mon 5 Tue 6 Wed 7 Thu 1 8 Fri 2 9 Shabbat 3 10

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11 18 25

12 19 26

13 20 27

14 21 28

15 22 29

16 23 30

17 24

So it really helps then to know that running dates both backwards and forwards still creates perfect balance and understanding. So its not just a random date seeming to work its ALL THE DATES WORKING TOGETHER. The same applies to dating Yshuas ministry and tracking the possible range for his return. The templates of prophetic time that inform us on key events, like Daniel hitting the very day of Yshuas death from 500 years out also apply to our future. The question is, will we see the pattern and heed the warnings before its too late? Or are we as George Santayana suggested not to learn history which ensures we will have to repeat it? For me and my house, I hope the answer is no, because just because the thief didnt come in the night, doesnt mean you leave your door wide open the following evening. Im Andrew Gabriel Roth and thats your Torah thought for the week! Next week we will be exploring Tetzaveh (you will charge/instruct), or Exodus 27:2030:10. Our Haftorah portion will be Ezekiel 43:10-27 and our Renewed Covenant reading will be from Philippians 4:10-20. Stay tuned!

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