RECOGNITION

2. RECOGNITION THE MESSIANIC PROPHECY BIBLE PROJECT http://www.messianicbible.com HEAR O ISRAEL www.hearoisrael.org SHEEPFOLD GLEANINGS WRITTEN BY JULIE PARKER www.sheepfoldgleanings.com MESSIANIC ISRAEL ALLIANCE http://www.messianicisrael.com AZAMRA TORAH FOR OUR TIME – RABBI AVRAHAM GREENBAUM http://www.azamra.org

3. VA’YELECH “AND HE WENT” TORAH: Deuteronomy 31:1–30; HAFTORAH:Hosea 14:1–9; Joel 2:11–27; Micah 7:18–20; Isaiah 55–56:3 B’RIT CHADASHAH: Romans 10:14–18 All references: The Scripture 1998+ unless otherwise noted

4. MOSES And Mosheh went and spoke these words to all Yisra’ĕl, and he said to them, “I am one hundred and twenty years old today. I am no longer able to go out and come in. And יהוה has said to me, ‘You do not pass over this Yardĕn.’ (Deuteronomy 31:1-2) The first couple of verses imply that not only was this the day that Moses died, but it was also his birthday. Moses did not die weak and feeble, but strong and healthy; nevertheless, יהוה took him home. The time had come for him to pass on the mantle of his leadership and authority to his successor, Yehoshua (Joshua). Moses had not accomplished all the desires of his heart before his death.  He deeply yearned to enter the Promised Land. יהוה did not allow him to enter it; he was only allowed to see it from a distance.  In humility, and perhaps with great disappointment, he accepted יהוה’s will in the matter. Though the Bible does say that there is a time for every purpose, we often struggle with יהוה’s timing and purposes.  Sometimes they do not line up with our expectations. For every matter there is an appointed time, even a time for every pursuit under the heavens: A time to be born, and a time to die; a time to plant, and a time to uproot; (Ecclesiastes 3:1-2)

5. BORN AND DIED ON SAME DAY Moses had lived 120 years, which is 3 periods of 40 years each. Forty is the number that symbolizes trials, testing, and transition. At age 40 He identified with the Hebrews, killed an Egyptian and was forced to flee to Midian. From 40 till 80 he was a “shepherd in-training”. At age 80 he became the shepherd that led the Israelites out of Egypt. The last 40 years were definitely times of testing and trials! Now at 120, he is ready to transition out of this physical world. His Birth: Moses was born under a death sentence. In the year of his birth all newborn baby boys were to be killed on the birthing stool, per instructions given by Pharaoh to Shiphrah and Puah (midwifes). Next, Pharaoh directed that surviving baby boys were to be thrown into the river. Instead, we know that Moses was rescued by the Pharaoh’s very own daughter. Yes, Moses should have died on the day he was born. And indeed 120 years later, Moses did die on that same day.

6. JEWISH LEGENDS / DEATH In the Jewish legends about his death, Moses does not go passively or willingly. Instead, he argues vociferously for life. In anguish of soul, he implores God to spare him the indignity of death. He beseeches יהוה for mercy, and attempts to counter the heavenly decree. It seems strange that the traditional stories would paint Moses, the hero of heroes, as reluctant to accept death. Wouldn't we expect Moses to boldly stride into that dark night? But Moses is an example for all ofיהוה 's people, and from His example we learn that we are not to accept death passively. Moses tells us, "Choose life in order that you may live." (30:19) In some religious circles, there is an unhealthy and morbid fascination with death. Since "to be absent from the body is to be home with the Master," (2 Corinthians 5:8) it might seem natural to look forward to death and embrace it when it comes. But death is the enemy, the last enemy. (1 Corinthians 15:26) Though death is an inevitable certainty, it is never our hope. Our hope is in life, and the only reason we find comfort in death is that we have seen life (which is Messiah) overcome it.

7. SECOND MOSES In the same way, the second Moses, goes to death in anguish. His reluctant struggle in Gethsemane and His agonized cry from the cross might give us pause to wonder. He says, "Father, if it is possible, let this cup pass from Me!" (Matthew 26:39). How is it, when so many martyrs have gone bravely to their deaths, that the Master would flinch in the face of His own, especially when He knew that His death would purchase the redemption of Israel? It is incomprehensible until we remember the stories of Moses. Death is abhorrent, and one has an obligation to strive against it. Just as Moses beseeched God for reprieve, so too, יהושעstruggles for life. Yet ultimately, both Moses and the Master surrender to the will of the Father. "Not as I will, but as You will." (Matthew 26:39) For it is in submission to the Father that life is found. They chose life, even in death, and in the death of Messiah, we find life.

8. THE NAME: MOSES It was the daughter of Pharaoh who actually named him “Moses”: And the child grew, and she brought him to Pharaoh’s daughter, and he became her son. And she called his name Mosheh, saying, “Because I have drawn him out of the water.” (Exodus 2:10) History does not record if “Moses” is a Hebrew name. Etymology books say “origin unknown.” While Pharaoh’s daughter thought his name meant “drawn from the water”, we might define another meaning: Here is the Hebrew spelling of “Moses” - mo-sheh משׁה From H4871; drawing out (of the water), that is, rescued; We can split it like this: מ - From שה - Lamb (Strong’s Number 7716) This gives a the phrase “from the lamb”!!. Did יהוה have a hand in the name?

9. CROSSING OVER Deuteronomy 31:2 mentions what turns out to be the reoccurring theme of “crossing over”. This Hebrew word, avar, is the actual root word of “Hebrew”. To become a Hebrew, one must therefore “cross over”. Abram was the first to be called a “Hebrew”. This concept is not hard to grasp. It simply means to leave one side of the river and go to better soil. When one “crosses over”, a status change occurs. Today, if we want to become a part of the family of the Almighty we must “cross over”. This picture is painted very vividly in Yeshua’s words in John: “Truly, truly, I say to you, he who hears My word and believes in Him who sent Me possesses everlasting life, and does not come into judgment, but has passed from death into life. (John 5:24)

10. יהוה AND JOSHUA CROSS OVER “יהוה your Elohim Himself is passing over before you. He shall destroy these nations from before you and you possess them. Yehoshua himself is passing over before you, as יהוה has spoken. “And יהוה shall do to them as He did to Siḥon and to Oḡ, the sovereigns of the Amorites and their land, when He destroyed them. “And יהוה shall give them over to you, and you shall do to them according to all the command which I have commanded you. (Deuteronomy 31:3-5) Elohim Himself “crosses over” ahead of the Israelites to identify with being “Hebrew”. But look at what happens next….Joshua “crosses over”. And what does יהוהsay…. יהוה and Joshua cross over “before you” (before Moses). But wasn’t Moses told that he wouldn’t be able to “cross over”? Moses will not “cross over” with the Israelites. But he does “cross over” at some point, and this time the One who crosses over “before you” is יהושע!

11. JOSHUA AND יהושע What we have in Deuteronomy 31:3 is an awesome spiritual picture. Joshua is the shadow picture of יהושעin many ways. Their names both contain the word “salvation”. Like Joshua, יהושע will defeat our enemies and precede us into the Kingdom: But now Messiah has been raised from the dead, and has become the first-fruit of those having fallen asleep. For since death is through a man, resurrection of the dead is also through a Man. For as all die in Aḏam, so also all shall be made alive in Messiah . And each in his own order: Messiah the first-fruits, then those who are of Messiah at His coming, (1 Corinthians 15:20-23) With the above scripture we can now understand why Moses, who symbolizes Torah, cannot lead the people into the Promised Land? That task is reserved for the one who pictures יהושע! We must never, never forget that it is יהושע, not Torah, who accomplishes salvation for us and takes us into the Promised Land. And yet, יהושעwas trained by and His authority came from Torah. So both are absolutely necessary.

12. REMNANT In the book of Revelation we see a group of people who have both יהושעand Torah, and the dragon is enraged by them! 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. (Revelation 12:17)

13. TWO WITNESSES On the mount of transfiguration: And there appeared to them Ěliyahu with Mosheh, and they were talking with יהושע. (Mark 9:4) Book of revelation: “And I shall give unto my two witnesses, and they shall prophesy one thousand two hundred and sixty days, clad in sackcloth.” These are the two olive trees and the two lampstands that are standing before the Elohim of the earth. And if anyone wishes to harm them, fire comes out from their mouth and consumes their enemies. And if anyone wishes to harm them, he has to be killed in that way. These possess authority to shut the heaven, so that no rain falls in the days of their prophecy. And they possess authority over waters to turn them to blood, and to smite the earth with all plagues, as often as they wish. (Revelation 11:3-6) Through whom did יהוה block and release the rains: Elijah (1Kings 18) Through whom did יהוה bring the plagues into Egypt. - Moses

14. MOSES ENCOURAGES “Be strong and courageous, do not fear nor be afraid of them. For it is יהוה your Elohim who is going with you. He does not fail you nor forsake you.” (Deuteronomy 31:6) The nation of Israel is at a critical transition, they are on the verge of seeing the realization ofיהוה ’s promise by entering the Promised Land, but they must move forward without Moses. Moses wants them to understand that they are not being deserted and encourages the Israelites to be strong and courageous as they are led by יהוה and Joshua across the Jordan into the Promised Land. Furthermore, יהוה is not only going with them, but He is profoundly committed to them. Like the Israelites, we are in transitions and on the verge of entering a new thing. We are also encouraged by יהושע to set our sites for the Kingdom: “But seek the reign of Elohim, and all these shall be added to you. “Do not fear, little flock, because your Father did delight to give you the reign. (Luke 12:31-32)

15. JOSHUA ENCOURAGED And Mosheh called Yehoshua and said to him before the eyes of all Yisra’ĕl, “Be strong and courageous, for you are going with this people to the land which יהוה has sworn to their fathers to give them, and you are to let them inherit it. “And it is יהוה who is going before you, He Himself is with you. He does not fail you nor forsake you. Do not fear nor be discouraged.” (Deuteronomy 31:7-8) Knowing that even leaders need to be reminded to receive the mantle of authority with courage, both Moses and יהוה encouraged Joshua. And He commanded Yehoshua son of Nun, and said, “Be strong and courageous, for you are to bring the children of Yisra’ĕl into the land of which I swore to them, and I Myself am with you.” (Deuteronomy 31:23)

16. VICTORY The Almighty gives victory to Israel through Joshua’s leadership, but they also were participants. In the same way יהושעwill enter the land as a warrior WITH His people. That is the Hebraic concept of national salvation – being led to the Promised Land, overcoming its inhabitants, and living in shalom with Messiah as the King! And I saw the heaven opened, and there was a white horse. And He who sat on him was called Trustworthy and True, and in righteousness He judges and fights. And His eyes were as a flame of fire, and on His head were many crowns, having a Name that had been written, which no one had perceived except Himself – and having been dressed in a robe dipped in blood – and His Name is called: The Word of יהוה. And the armies in the heaven, dressed in fine linen, white and clean, followed Him on white horses. And out of His mouth goes a sharp sword, that with it He should smite the nations. And He shall shepherd them with a rod of iron. And He treads the winepress of the fierceness and wrath of Ěl Shaddai. (Revelation 19:11-15)

17. WRITING OF THE TORAH Now Moses is instructed to write “this Torah” (most believe “this” to mean only Deuteronomy) and give it to the Levites and the elders. Every seven years it will be read in a special ceremony: And Mosheh wrote this Torah and gave it to the priests, the sons of Lĕwi, who bore the ark of the covenant of יהוה, and to all the elders of Yisra’ĕl. And Mosheh commanded them, saying, “At the end of seven years, at the appointed time, the year of release, at the Festival of Booths, when all Yisra’ĕl comes to appear before יהוה your Elohim in the place which He chooses, read this Torah before all Yisra’ĕl in their hearing. “Assemble the people, the men and the women and the little ones, and your sojourner who is within your gates, so that they hear, and so that they learn to fear יהוה your Elohim and guard to do all the Words of this Torah.“And their children, who have not known it, should hear and learn to fear יהוה your Elohim as long as you live in the land you are passing over the Yardĕn to possess.” (Deuteronomy 31:9-13)

18. HAKHEL This special ceremony is called the Hakhel and comes from 31:12 where they are told to “gather” (hakhel) the people. The simple form of this word becomes the root of the word for assembly (kahal). “Kahal” is often translated into Greek as “ecclesia” which ends up as “church” in the “New Testament”. As we read in these Deuteronomy verses, the assembly/church (kahal) included all people without any difference in age, sex, or culture. Their only requirement was that they were “within the gates” of Israel, meaning they identified with the Elohim of Abraham, Isaac, and Jacob. Why the public Torah reading? Many commentators suggest that it was an attempt to recreate and relive the experience of Mt. Sinai. Remember that this new generation at the edge of the Promised Land was not present at the original Sinai ceremony. It would become their duty to fulfil the destiny originally planned for their parents’ generation. Therefore, the Hakhel ceremony was an opportunity for a similar Mt. Sinai experience. The effects of this public reading of Deuteronomy are described in the book of Nehemiah as Ezra reads to the people after their return from the first exile Nehemiah 7: 73- 8: 12

19. TRADITION This mass assembly is to take place at the “OhelMo’ed”, “Tent of Meeting” or later, at the “Hekal” or “House” of Elohim, once every seven years during the festival of Sukkot. According to the tradition, it was held immediately following the Shemittah (Sabbatical year). Everyone is to assemble, according to tradition, in the "Women's Courtyard", where the leader, or king, is to read publicly this Torah. This “Assembly” was a powerful experience for all who took part, and so it will be when it is restored. The effects of the public reading of Deuteronomy are described in II Kings 22-23, which tells how in a time of deep crisis in Eretz Israel, King Josiah solemnly renewed the Covenant and brought the people to rededicate themselves to יהוה and the Torah. And let us be concerned for one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the habit of some, but encouraging, and so much more as you see the Day coming near. (Hebrews 10:24-25)

20. RETURN OF THE MESSIAH Upon the return of Messiah, the reading and teaching of Torah will be the first thing on His agenda! And it shall be that all who are left from all the gentiles which came up against Yerushalayim, shall go up from year to year to bow themselves to the Sovereign, יהוה of hosts, and to observe the Festival of Booths. (Zechariah 14:16) And many peoples shall come and say, “Come, and let us go up to the mountain of יהוה, to the House of the Elohim of Yaʽaqoḇ, and let Him teach us His ways, and let us walk in His paths, for out of Tsiyon comes forth the Torah, and the Word of יהוה from Yerushalayim.”(Isaiah 2:3)

21. ISREAL WILL NOT BE FAITHFUL And יהוה said to Mosheh, “See, you are about to sleep with your fathers. And this people shall rise and whore after the mighty ones of the strangers of the land into the midst of which they shall enter, and forsake Me and break My covenant which I have made with them. “Then My displeasure shall burn against them in that day, and I shall forsake them and hide My face from them, and they shall be consumed. And many evils and distresses shall come upon them, and it shall be said in that day, ‘Is it not because our Elohim is not in our midst that these evils have come upon us?’ “And I shall certainly hide My face in that day, because of all the evil which they have done, for they shall turn to other mighty ones. (Deuteronomy 31:16-18) יהוה’s response to His people’s unfaithfulness is to “hide His face” from them. This is the opposite of what we long for in the Aaronic blessing: “יהוה bless you and guard you; יהוה make His face shine upon you, and show favour to you; יהוה lift up His face upon you, and give you peace.” (Numbers 6:24-26)

22. HIDES HIS FACE When the Almighty “hides His face” from His people, they are exposed and unprotected. This idea is expressed in the song of Moses: “And He said, ‘Let Me hide My face from them, Let Me see what their end is, For they are a perverse generation, Children in whom there is no trusting. (Deuteronomy 32:20) Isaiah tells us that the “hiding of His face” is only for a brief moment in comparison with His everlasting kindness: “In an overflow of wrath I hid My face from you for a moment, but with everlasting kindness I shall have compassion on you,” said יהוה, your Redeemer. (Isaiah 54:8) What is the result of the “hiding of His face”: ...it shall be said in that day, ‘Is it not because our Elohim is not in our midst that these evils have come upon us?’ (Deuteronomy 31:17) Suddenly His people realize that they NEED Him to be “in their midst”.

23. IN THEIR MIDST יהוה‘s original desire was to be “in their midst” in the Garden. And they heard the sound of יהוה Elohim walking about in the garden in the cool of the day, .. (Genesis 3:8) The tabernacle was a way יהוהmade for them to enjoy His Presence: “And they shall make Me a Set-apart Place, and I shall dwell in their midst. (Exodus 25:8) Of course Isaiah prophesies of One by Name who would be “in our midst”: “Therefore יהוה Himself gives you a sign: Look, the maiden conceives and gives birth to a Son, and shall call His Name Immanu’ĕl. (Isaiah 7:14) “See, a maiden shall conceive, and she shall give birth to a Son, and they shall call His Name Immanu’ĕl,” which translated, means, “Ěl with us.” (Matthew 1:23) And the Word became flesh and pitched His tent among us, and we saw His esteem, esteem as of an only brought-forth of a father, complete in favour and truth. (John 1:14)

24. REPENTANCE Until teshuvah (repentance) occurs, יהוהis not able to “dwell in our midst”. Deuteronomy 31:17 expresses regret, but stops short of repentance. For this reason, we see in Deuteronomy 31:18: “And I shall certainly hide My face in that day, because of all the evil which they have done, for they shall turn to other mighty ones.(Deuteronomy 31:18) Nehemiah shows the way of return: but if you shall turn back to Me, and guard My commands and do them, though you were cast out to the end of the heavens, I shall gather them from there, and bring them to the place which I have chosen, to make My Name dwell there.’ (Nehemiah 1:9)

25. FORESEEING ISREAL’S REBELLION It is not, however, only the ancient Israelites who suffer from the ‘malady of a sin nature.’  All humankind was infected with the venom of the serpent in the Garden. יהוה knows the human tendency to be stiff-necked and rebellious, and so even before the Israelites stood on the banks of the Jordan ready to cross over, יהוה already had a plan in place to redeem, deliver, and save Israel from their sins.  But not Israel alone. That plan was manifested in the flesh in יהושעHaMashiach (the Messiah) who took all our sins upon Himself on the execution stake.    For as through the disobedience of one man many were made sinners, so also through the obedience of the One many shall be made righteous. (Romans 5:19)

26. SONG OF MOSES Continuing on in Deuteronomy, we read of the 613th commandment….the last instruction of Torah: “And now write down this song for yourselves, and teach it to the children of Yisra’ĕl. Put it in their mouths, so that this song is to Me for a witness against the children of Yisra’ĕl. ...“And it shall be, when many evils and distresses come upon them, that this song shall answer before them as a witness. For it is not to be forgotten in the mouths of their seed, for I know their thoughts which they are forming today, even before I bring them to the land of which I swore to give them.” (Deuteronomy 31:19-21) FULFILLED IN REVELATION BY THE SAINTS: And I saw like a sea of glass mixed with fire, and those overcoming the beast and his image and his mark and the number of his name, standing on the sea of glass, holding harps of Elohim. And they sing the song of Mosheh the servant of Elohim, and the song of the Lamb, saying, “Great and marvellous are Your works, יהוהĚl Shaddai! Righteous and true are Your ways, O Sovereign of the set-apart ones! (Revelation 15:2-3)

27. A WITNESS The purpose of this song is to be a witness and is meant to remain with the Israelites even during their periods of sinning and punishment. It is to span the generations. Now a bit later in the parasha, we see that the people will have another “witness”: And it came to be, when Mosheh had completed writing the Words of this Torah in a book, until their completion, that Mosheh commanded the Lĕwites, who bore the ark of the covenant of יהוה, saying, “Take this Book of the Torah, and you shall place it beside the ark of the covenant of יהוה your Elohim, and it shall be there as a witness against you, for I myself know your rebellion and your stiff neck. See, while I am still alive with you today, you have been rebellious against יהוה, then how much more after my death? (Deuteronomy 31:24-27) Thus “this Book of the Torah”also becomes a “witness” against the children of Israel because of their rebellion. It appears that Moses understood that both the song and the Torah would have to serve as witnesses, since it is by the word of two witnesses that a matter stands.

28. THE BOOK AND THE SONG The book of Deuteronomy reminds them that as יהוה’s special nation they have accepted upon themselves the Covenant of Torah with its blessings and its curses. The song reminds them to turn back to Torah. So why is the song singled out as its own witness? The book of Deuteronomy is to be kept in a special spot: “Take this Book of the Torah, and you shall place it beside the ark of the covenant of יהוה your Elohim, and it shall be there as a witness against you, (Deuteronomy 31:26) The song has a more active role. Look where the song will be kept: “And now write down this song for yourselves, and teach it to the children of Yisra’ĕl. Put it in their mouths, ...(Deuteronomy 31:19) The phrase “put it in their mouths” means to have them memorize it. At this point the song becomes a witness. The song is a guarantee that some day the Israelites will arrive at their intended goal.

29. WORDS IN YOUR MOUTH The Song of Moses is the experiential aspect of the Torah that ensures the Torah’s continuity throughout the ages. For His Words to be placed in our mouths is a very powerful concept: “And He humbled you, and let you suffer hunger, and fed you with manna which you did not know nor did your fathers know, to make you know that man does not live by bread alone, but by every Word that comes from the mouth of יהוה. (Deuteronomy 8:3) “Do not let this Book of the Torah depart from your mouth, but you shall meditate on it day and night, so that you guard to do according to all that is written in it. For then you shall make your way prosperous, and act wisely. (Joshua 1:8)

30. PROMISE Isaiah gives us a wonderful promise: “As for Me, this is My covenant with them,” said יהוה: “My Spirit that is upon you, and My Words that I have put in your mouth, shall not be withdrawn from your mouth, nor from the mouth of your descendants, nor from the mouth of your descendants’ descendants,” said יהוה, “from this time and forever.” (Isaiah 59:21) The Almighty almost makes it sound easy: “I am יהוה your Elohim, Who brought you out of the land of Mitsrayim; Open your mouth wide, and I fill it. (Psalms 81:10)

31. HEAVENS AND THE EARTH “Assemble unto me all the elders of your tribes, and your officers, so that I speak these words in their hearing and call the heavens and the earth to witness against them. “For I know that after my death you shall do very corruptly and turn aside from the way which I have commanded you. And evil shall come to you in the latter days, because you do what is evil in the eyes of יהוה, to provoke Him through the work of your hands.” (Deuteronomy 31:28-29) Why does He now make the heavens and earth witnesses against them? The heavens and earth are unique in their witness. We read previously about the blessings and the curses. If the Israelites are obedient, the witnesses will come and reward them... the earth will yield its produce and the heavens will give rain. If they are guilty, the heavens will not provide rain and the earth will not give of its fruit.