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. VAYERA “And He appeared” TORAH: Genesis 18:1-22:24 HAFTORAH: 2 Kings 4:1-37 B’RIT CHADASHAH: Luke 1:26-38, 24:36-53, Romans 4:13-25, 9:6-9, Hebrews 11:13-19 All references: The Scripture 1998+ unless otherwise noted

4. ADONAI APPEARED יהוה (ADONAI) appeared to him … bowed himself to the ground, and said, “יהוה, if I have now found favour in Your eyes, please do not pass Your servant by. (Genesis 18:1-3) This is a difficult passage for Jewish rabbis to explain, for in their thinking יהוה cannot appear to men, even though this is what the passage clearly says. To admit so would open the door of possibly to the veracity of the Christian claim that “יהושע is God in the flesh”—something unthinkable for most rabbis. However, we’re told a number of times in Scripture that no man sees Elohim, specifically His Face and lives. But He said, “You are unable to see My face, for no man does see Me and live.” (Exodus 33:20) We also know that “angels” will not allow themselves to be called יהוה or be worshipped in any fashion. And I fell at his feet to worship him, but he said to me, “See, do not do it! I am your fellow servant, and of your brothers who possess the witness of יהושע. Worship Elohim! For the witness of יהושע is the spirit of prophecy.” (Revelation 19:10, 22:8-9)

5. VA’YERA “Va’yera”, or “and appeared” is closely related to several other words. For example, we have “ra’ah” which means “to see”, “look at”, “to behold”, “witness” as in “Re’uben” or “behold a son”. With different vowel points, “ra’ah” becomes “re’eh” or “mirror” or “rayah” which means “evidence” or “proof”. As there are no vowel points in the Torah text, as written. So, in this “appearing” of יהוה, we have “beholding” and “evidence” or “proof”. Apostle Paul said this of יהושע: And when one turns to the Master, the veil is taken away. Now יהוה is the Spirit, and where the Spirit of יהוה is, there is freedom. And we all, as with unveiled face we see as in a mirror the esteem of יהוה, are being transformed into the same likeness from esteem to esteem, as from יהוה, the Spirit. (2 Corinthians 3:16-18) For those who see יהושע, it is like seeing the image of יהוה in a mirror (re’eh).

6. RE’EH Now, “re’eh” is spelled “reish-aleph-yud”. The numeric value of these combined letters is 211, which equals “Gibor” or “Mighty” from Genesis 10:9, and from Exodus 3:8, the word phrase “ra’ahr’ed” or “I have come down” and from Numbers 6:25, “ya’er” or “to make shine” and in Numbers 17:20, “av’char” or “I shall choose”. He has indeed come down for those He shall choose. From the above we see that this makes יהושע the “Adam Kadmon”. This is the term the rabbis use, which translates as the “Express Image of Elohim”. You could also say, “Adam Kadmon is Elohim‘s Divine expression as a man”. As Rabbi Yitzchak Ginsburg puts it, “For this reason, Adam Kadmon is often seen to represent the archetypal soul of Mashiach, the Divine ‗Intermediary‘ which reveals the infinite to the created finite reality.” No one has ever seen Elohim. The only brought-forth Son, who is in the bosom of the Father, He did declare. (John 1:18)

7. OAKS OF MAMRE Abraham was camped at the “terebinth trees of Mamre”. The Hebrew word translated as “terebinth trees” is “elon”, Strong’s #0436 (aleph-lamed-yud-nun). “Elon”, comes from the same root as “Eloah” and “Elohim”. It carries the meaning of “mighty”. It also is associated with “ayil” which is the “ram of the offering (korban)”; and also “pillar”, “pilaster”, “supporting post” or “door post”. “Elon” is what יהושעreferred to in Revelation 3:12,“He who overcomes, I shall make him a supporting post in the Dwelling Place of My Elohim, and he shall by no means go out. And I shall write on him the Name of My Elohim and the name of the city of My Elohim, the renewed Yerushalayim, which comes down out of the heaven from My Elohim, and My renewed Name. This is why the “terebinth tree” is an allusion to the “mighty”, “righteous” and “upright” people. “Mamre” means “strength”. The man, “Mamre” was an Amorite who Based on the oral traditions, he was a convert of Abraham’s. The Anaqim (giants) lived there too. So these “terebinth trees of Mamre” are a picture telling us that Abraham dwelt among the mighty and was righteous.

8. ENTRANCE TO THE TENT .... while he was sitting in the tent door .... (Genesis 18:1) Jewish tradition says Abraham was in the third day of his circumcision when the three guests appeared to Abraham. The men of Shechem were still incapacitated after three days and unable to defend themselves thus succumbing to the sword of Simeon and Levi (Gen 34:25). Symbolism of Tent: Learning and walking in the teaching and instruction of יהוה, which in Hebrew is called Torah. Dwelling place and is symbolic of the tabernacle in the wilderness when יהוה came to dwell in the midst of His people. This visit represents יהוהtabernacling with His people, יהוה came and dwelt in his midst, indicating that the Day of the Lord had come upon Abraham. The Hebrew word ahal (Strongs # 168/TWOT 32a) is the root word for tent and also the symbolic names for Samaria and Jerusalem, (Oholah/her tent and Oholibah/my tent is in her) (Ezekiel 23:4; Exodus 31:6; Genesis 36:2, 41).

9. HOSPITALITY ..“יהוה, if I have now found favour in Your eyes, please do not pass Your servant by. “Please let a little water be brought, and wash your feet, and rest yourselves under the tree. “And let me bring a piece of bread and refresh your hearts, and then go on, for this is why you have come to your servant.” And they said, “Do as you have said.” (Genesis 18:3-5) Clement, the disciple of Peter, suggests that one of the reasons that Abraham merited the birth of Isaac was the exceptional hospitality that he showed to the mysterious visitors. Clement says, "Because of [Abraham's] faith and hospitality, a son was given him in his old age" (1 Clement 10:7). Welcome one another without grumbling. (1 Peter 4:9) Let the brotherly love continue. Do not forget to receive strangers, for by so doing some have unwittingly entertained messengers. (Hebrews 13:1-2)

10. KINDNESS According to all rabbinic commentaries, Abraham was the paradigm of kindness and hospitality. To understand how this is so, we may have to adjust our definition of “kindness” (chesed). The Biblical definition of “kindness” does not mean blindly giving without investigating its ultimate impact and benefit. Running parallel with kindness must be “justice”. Even as Abraham interceded for Sodom, he came to the point where he saw their utter corruption and was prepared for their destruction. The residents of Sodom were not worthy and to shower them with “kindness” and extra chances would only yield bitter fruit. Abraham’s “kindness” was displayed in the genuine care he took of his guests. He showed hospitality to his guests as he met not only their physical needs, but also provided them with spiritual nourishment. He made them comfortable as he washed their feet and had them rest under a tree.

11. MEAT & DAIRY So Aḇraham ran into the tent to Sarah and said, “Hurry, make ready three measures of fine flour, knead it and make cakes.” And Aḇraham ran to the herd, took a tender and good calf, gave it to a young man, and he hurried to prepare it. And he took curds and milk and the calf which he had prepared, and set it before them, and he stood by them under the tree as they ate. (Genesis 18:6-8) How do the rabbis explain יהוה’s eating meat and dairy together—something forbidden in orthodox Judaism (verse 8)? Rabbi Samson Raphael Hirsch in his commentary spiritualizes away the literal (pashat) meaning of this text by saying that the Presence of יהוהis everywhere and because of Abraham’s righteousness he had a heightened awareness of יהוה’s Presence so he was able to spiritually perceive יהוה’s Presence. He gives no credence to the Scriptural reality that Abraham literally saw, ate with, and talked to יהוה. Rashi, the preeminent Jewish Torah commentator of modern times, also dodges the issue and that Torah’s wording to imply that יהוהliterally appeared to Abraham and Sarah is a scribal error. 

12. MAN MADE LAWS And יהוה says, “Because this people has drawn near with its mouth, and with its lips they have esteemed Me, and it has kept its heart far from Me, and their fear of Me has become a command of men that is taught1! (Isaiah 29:13) The separation of milk and meat is only one of hundreds of extra-Biblical traditions or man-made rules (called Halakhah) that many Jews believe they must obey. Rabbis will state (depending on which one you speak with) that Abraham waited either 4 hours, 2 hours, or 30 minutes, between serving the milk and meat. Of course this is nowhere to be found in Scripture. יהושע taught against following traditions that contradict the word of יהוה and criticized the Rabbinic Authority of His day for teaching these man-made rules, and presenting them to the people as if they were the doctrines of יהוה. In this Parsha we see Abraham make the first cheese burger.

13. SYMBOLISM More symbolism comes to light with this passage when Abraham asked his wife Sarah, not a servant, to prepare a type of unleavened cake for their guests. Abraham instructed Sarah exactly how it was to be made, using three tenths of an ephah of fine flour. After kneading the dough, it was shaped into a cake called challah, pierced and baked over fire. (Strongs #2471; Leviticus 2:4 and Numbers 28:20) It was thought that the season of the visitation was at Passover, the Feast of Unleavened Bread, where we see Abraham responding to the “Lamb of God” dwelling in the midst of these visitors. He humbly prepared a feast, bringing unleavened bread and a lamb called the son in Hebrew (Strongs #1241/1121) Abraham knew whom he was serving and he gave a fellowship offering (shelamim/shalom) to the Prince of Peace (shalom).

14. LAUGHTER “And I shall bless her and also give you a son by her. And I shall bless her, and she shall become nations – sovereigns of peoples are to be from her.” And Aḇraham fell on his face and laughed, and said in his heart, “Is a child born to a man who is a hundred years old? Or is Sarah, who is ninety years old, to bear a child?” ... Sarah your wife is truly bearing a son to you, and you shall call his name Yitsḥaq. ...(Genesis 17:16-19) And they said to him, “Where is Sarah your wife?” And he said, “See, in the tent.” And He said, “I shall certainly return to you according to the time of life, and see, Sarah your wife is to have a son!” ... Sarah laughed within herself, saying, “After I have grown old, shall I have pleasure, ... And יהוה said to Aḇraham, “Why did Sarah laugh, ...“Is any matter too hard for יהוה? At the appointed time I am going to return to you, according to the time of life, and Sarah is to have a son.” But Sarah denied it, saying, “I did not laugh,” for she was afraid. And He said, “No, but you did laugh!” (Genesis 18:9-15) Sarah overheard the prophecy and laughed. This was different from Abraham’s laugh in Genesis 17:17. Sarah’s laugh was of unbelief. How much does unbelief stop the flow of blessings in our lives?

15. BIRTH AND DESTRUCTION While kindness, hospitality, justice, and righteousness are words that describe Abraham, the residents of Sodom could be described as being unfriendly, unjust, and selfish. Rabbi MenachemLeibtag, however, paints a different picture of Sodom than perhaps we’re used to. Instead of thinking of it as a city of sexual deviants and perverts, he comes to the conclusion that it was a city with culture…in fact, not too different than the society that we are a part of. Leibtagdraws to our attention the two seemingly unrelated topics of Genesis 18 and 19: The announcement that Sarah will give birth to Isaac The destruction of Sodom and the rescue of Lot Between these two stories, we are told the reason “why” Elohim must first consult Abraham before destroying Sodom: And יהוה said, “Shall I hide from Aḇraham what I am doing, since Aḇraham is certainly going to become a great and mighty nation, and all the nations of the earth shall be blessed in him? (Genesis 18:17-18) Abraham’s descendents were destined to become a model nation that would hopefully one day, through their witness, save societies such as Sodom.

16. GOD REVEALED TO ABRAHAM “For I have known him, so that he commands his children and his household after him, to guard the way of יהוה, to do righteousness and right-ruling, so that יהוה brings to Aḇraham what He has spoken to him.” (Genesis 18:19) "The way" is the Hebrew word derech (Strong’s H1870) and is used in the following places: Blessed are the perfect in the way, Who walk in the Torah of יהוה! (Psalms 119:1) "Justice" is the Hebrew word tsedaqah (Strong’s H6666) meaning “righteousness.” Here is an example of its usage: ... For all Your commands are righteousness. (Psalms 119:172) "Judgments" is the Hebrew word mishpatim (Strong’s H4941) meaning “ordinances” referring to יהוה’s moral and ethical laws as embodied in the last six of the ten commandments, which teach righteousness in one’s business and personal relationships: ... [יהוה’s] righteous judgments [mishpat]. (Psalms 119:7) I have chosen the way of truth; Your right-rulings I have held level. (Psalms 119:30)

17. ABRAHAM NEGOTIATIONS And יהוה said, “Because the outcry against Seḏom and Amorah is great, and because their sin is very heavy, “I am going down now to see whether they have done altogether according to the outcry against it that has come to Me, and if not, I know.” (Genesis 18:20-21) After hearing of the destruction about to come upon a sinful people, Abraham pleaded for the righteous in these cities in order to save the whole city.Abraham chose his numbers very carefully: Fifty, a number representing jubilee and deliverance. Forty-five, a is numeric value of “Lot” and also “Adam” or “mankind”. Provision for salvation for all “mankind”. Thirty, which denotes a higher degree of perfection. Twenty represents expectancy. Ten, the perfecting of Divine order. This is why a minimum of ten Jewish men, called a minyan, must be gathered to hold religious (prayer) services in the synagogue. Ten is an important number corresponding to the tenth Hebrew letter yud, which can also represent yad, the hand of יהוה – His hand of power and authority and covenant.

18. SODOM “See, this was the crookedness of your sister Seḏom: She and her daughter had pride, sufficiency of bread, and unconcerned ease. And she did not help the poor and needy. “And they were haughty and did abomination before Me, and I took them away when I saw it. (Ezekiel 16:49-50) We have been accustomed to connecting the city of Sodom to the sin of sodomy, yet the prophets tell a different story. We read of a city that was wealthy, yet lacking in social justice and kindnesses. They were unwilling to help the poor and the needy: Sadly, Isaiah will compare Jerusalem (who was supposed to be the model of righteousness and justice), to Sodom and Gomorrah. Unless יהוה of hosts had left to us a small remnant, we would have become like Seḏom, .. like Amorah. Hear the word of יהוה, you rulers of Seḏom; give ear to the Torah of our Elohim, you people of Amorah! “Of what use to Me are your many slaughterings?” declares יהוה. “... Stop doing evil! “Learn to do good! Seek right-ruling, reprove the oppressor, defend the fatherless, plead for the widow. ... How the steadfast city has become a whore! I have filled it with right-ruling; righteousness lodged in it, but now murderers. (Isaiah 1:9-21)

19. JUSTICE AND RIGHTEOUSNESS “Woe to him who builds his house without righteousness and his rooms without right-ruling, who uses his neighbour’s service without wages and does not give him his wages, who says, ... “Do you reign because you enclose yourself in cedar? Did not your father eat and drink, and do right-ruling and righteousness? Then it was well with him. “He defended the cause of the poor and needy – then it was well. Was this not to know Me?” declares יהוה. “But your eyes and your heart are only upon your own greedy gain, and on shedding innocent blood, and on oppression and on doing violence.” (Jeremiah 22:13-17) The themes of justice and righteousness become very Messianic as Jeremiah speaks of the ideal king who will bring about the restoration: “See, the days are coming,” declares יהוה, “when I shall raise for Dawiḏ a Branch of righteousness, and a Sovereign shall reign and act wisely, and shall do right-ruling and righteousness in the earth. “In His days Yehuḏah shall be saved, and Yisra’ĕl dwell safely. And this is His Name whereby He shall be called: ‘יהוה our Righteousness.’ (Jeremiah 23:5-6)

20. RENEWED COVENANT Righteousness, justice, hospitality, and kindness are predominant themes in the Renewed Covenant. We know that our righteousness is imputed to us by faith in Messiah. However, many verses refer to the command of living righteously, something that was not done in Sodom: And flee from the lusts of youth, but pursue righteousness, belief, love, peace with those calling on the Master out of a clean heart. (2 Timothy 2:22) For an overseer has to be unreprovable, as a managing one of Elohim, not self-pleasing, not wroth, not given to wine, no brawler, not greedy for filthy gain, but kind to strangers, a lover of what is good, sensible, righteous, set-apart, self-controlled, (Titus 1:7-8) James also gives a description of religion that lines up with Abraham’s ways: Clean and undefiled religion before the Elohim and Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world. (James 1:27)

21. יהושע “Then the Sovereign shall say to those on His right hand, ‘Come, you blessed of My Father, inherit the reign prepared for you from the foundation of the world – for I was hungry and you gave Me food, I was thirsty and you gave Me drink, I was a stranger and you took Me in, was naked and you clothed Me, I was sick and you visited Me, I was in prison and you came to Me.’ “Then the righteous shall answer Him, saying, ‘Master, when did we see You hungry and we fed You, or thirsty and gave You to drink? ‘And when did we see You a stranger and took You in, or naked and clothed You? ‘And when did we see You sick, or in prison, and we came to You?’ “And the Sovereign shall answer and say to them, ‘Truly, I say to you, in so far as you did it to one of the least of these My brothers, you did it to Me.’ (Matthew 25:34-40) The Almighty is righteous and just, thus we emulate His ways. These are the traits Abraham displayed, thus he becomes a model for us. And of course the Messiah is the perfect example of living out righteousness.

22. MESSENGERS And the two messengers came to Seḏom in the evening, ...(Genesis 19:1) Here in verse 1, these two men are identified as “messengers” or “malakim” in Hebrew. The previous chapter describes them as “enowsh’im” or “sons of man”. Messengers do not necessarily have to be “angelic” beings or “the sons of Elohim”. Numbers 21:21-22, tells us; And Yisra’ĕl sent messengers to Siḥon sovereign of the Amorites, saying, .. We see that these two messengers have power to strike these men blind. The “messengers” of Elohim, whether angels or men, are given power to perform the works of Him who sent them. There are the “messengers”, “apostles” or “emissaries” of יהושעwho were given the power to perform miracles in order to show the love of Elohim. There will be the “Two Witnesses” or the “Two Olive Trees” of Revelation 11, who will be given great power for a time, in order to give witness of the Restoration of the Kingdom of יהוה to Yisra’el. All these messengers are all “enowsh’im” or “sons of men”.

23. LOT And the two messengers came to Seḏom in the evening, and Lot was sitting in the gate of Seḏom. And when Lot saw them, he rose up to meet them, and he bowed himself with his face toward the ground, and he said, “Look, please my masters, please turn in to your servant’s house and spend the night, and wash your feet, and rise early and go your way.” And they said, “No, but let us spend the night in the open square.” But he urged them strongly, and they turned in to him and came into his house. And he made them a feast, and baked unleavened bread, and they ate. (Genesis 19:1-3) Rabbinical sources tell us that the residents of Sodom had decreed that whoever would give a morsel of bread to the needy would be burned with fire. They had made a pact together not to entertain guests from outside, but only to steal from them. They did not want anyone who was not rich to remain in their city. In the end times, יהוה tells his saints to flee spiritual Babylon (Rev 18:4) in order to escape the plagues that will come upon her because of her sin.

24. LOT CON’T When the two messengers arrived in Sodom, it is Lot who is sitting at the gate. Lot’s position is significant because initially Lot had only pitched his tent toward Sodom: Aḇram dwelling in the land of Kenaʽan, and Lot dwelling in the cities of the plain and pitched his tent as far as Seḏom. (Genesis 13:12) In our parasha we find out that Lot has moved into a house in the evil city and he has even been elevated to a position of leadership as he sits at the gate. Lot is the epitome of compromise. Although he was a “righteous” man, he was trying to walk the fence between two opposing worldviews that can never coexist peacefully. He made mistakes, but we also see some good in Lot. We get a glimpse of life with Lot when we see he prepared the meal (along with bread without yeast) for his guest. We do not see any mention of his wife or servants helping with the preparations like we did with Abraham.

25. ABRAHAM AND LOT Let’s take a look at some of the hospitality he may have learned from his uncle as we compare the two: ABRAHAM: So he lifted his eyes and looked, and saw three men standing opposite him. And when he saw them, he ran from the tent door to meet them, and bowed himself to the ground, (Genesis 18:2) LOT: And the two messengers came to Seḏom in the evening, and Lot was sitting in the gate of Seḏom. And when Lot saw them, he rose up to meet them, and he bowed himself with his face toward the ground, (Genesis 19:1) We notice that Abraham “runs” to meet his guests, and Lot merely “rises”. Yet, we should also note that while they both bow, Abraham “bows himself to the ground” and Lot bowed “with his face toward the ground”. Lot seems to show an extra gesture of respect (perhaps because he is younger and able to put his face to the ground) and it is evident that he is trying hard to honour his guests.

26. REVEALING TRUE NATURE OF SODOM Before they lay down, the men of the city, the men of Seḏom, both old and young, all the people from every part, surrounded the house. And they called to Lot and said to him, “Where are the men who came to you tonight? Bring them out to us, and let us ‘know’ them.” So Lot went out to them through the doorway, and shut the door behind him, and said, “Please, my brothers, do not do evil! “Look, please, I have two daughters who have not known a man. Please, let me bring them out to you, and do to them as you wish, only do no deed to these men, because they have come under the shadow of my roof.” (Genesis 19:4-8) Lot did not address this outrageous behavior, but instead protected the visitors by offering the perverse hospitality of his two virgin daughters to this lawless invasion upon his home. The city men found this unsatisfactory and almost rioted to get what they wanted. The heavenly messengers had to intervene by pulling Lot back into the house and striking the mob with blindness. Lot had taken on the mentality of this region. Offering his daughters to these men seemed a viable solution to him, exposing them to the perverse element for which the city was about to be destroyed.

27. MORALLY PERVERTED Genesis 18:20 Their sin [Sodom and Gomorrah’s] is very heavy. The men of Sodom were so morally perverted that Paul says of such a human condition in Romans 1:24–29: Therefore Elohim gave them up to uncleanness in the lust of their hearts, to disrespect their bodies among themselves, who changed the truth of Elohim into the falsehood, and worshipped and served what was created rather than the Creator, who is blessed forever. Amĕn. Because of this Elohim gave them over to degrading passions. For even their women exchanged natural relations for what is against nature, and likewise, the men also, having left natural relations with woman, burned in their lust for one another, men with men committing indecency, and receiving back the reward which was due for their straying. And even as they did not think it worth- while to possess the knowledge of Elohim, Elohim gave them over to a worthless mind, to do what is improper, having been filled with all unrighteousness, whoring, wickedness, greed, evil; filled with envy, murder, fighting, deceit, evil habits; whisperers,

28. A RIGHTEOUS MAN and having reduced to ashes the cities of Seḏom and Amorah condemned them to destruction – having made them an example to those who afterward would live wickedly, and rescued righteous Lot, who was oppressed with the indecent behaviour of the lawless. (2 Peter 2:6-7) Two weeks ago we learned that it was because of Noah’s righteousness, that he and his whole house were saved. Again, we see that Lot’s righteousness could have saved his whole house. Lot’s sons in-law chose to ignore the warning to “come out” and would perish with the rest. All of us will have to make our own decision, whether to go, stay behind or turn back. “Son of man, when a land sins against Me to commit a trespass, and I shall stretch out My hand against it, and cut off its supply of bread and send scarcity of food on it, and cut off man and beast from it, even though these three men, Noaḥ, Dani’ĕl, and Iyoḇ, were in it, they would deliver only themselves by their righteousness,” declares the Master יהוה. (Ezekiel 14:13-14) He’ll rescue the righteous and judge the rest.

29. FLEE DON’T LOOK BEHIND ... “Escape for your life! Do not look behind you nor stay anywhere in the plain. Escape to the mountains, ... And Lot said to them, “... I am unable to escape to the mountains, lest calamity overtake me and I die. “Look, please, this city is near enough to flee to, and it is small. Please let me escape there – is it not a small matter – and let my life be saved?” And He said to him, “Look, I have favoured you concerning this matter also, without overthrowing this city for which you have spoken. (Genesis 19:17-21) There were five cities slated for destruction on that day; Sedom = “burning” as with lust, Amorah = “habitation of evil”, Admah = “blood” and Tseboyim = “laughing hyenas”. Tso‘ar means "tiny" or "insignificant"; "a trifle", or "petty,” Elohim spared the city for Lot’s sake. The angels are told to do nothing to judge the earth until the 144,000 who have a special calling are sealed, according to Revelation 14. יהוהhad provided the deliverance, but what Lot did with it after that was up to him. If we only go “so far”, we will be doomed to live our lives in a lukewarm manner.

30. TWO CHANCES And Lot lifted his eyes and saw all the plain of the Yardĕn, that it was well watered everywhere – before יהוה destroyed Seḏom and Amorah – like the garden of יהוה, like the land of Mitsrayim as you go toward Tsoʽar. (Genesis 13:10) Lot chose the “plain of the Jordan” for the reason that its abundant river water supply alleviated the need to rely on יהוה’s provision of rain. Abram, however, would live in the mountains of Canaan where he WAS dependent on the rains of heaven. That was Lot’s first mistake. In Genesis 19:17 Lot is given the exact same choice again! He is told not to “stay anywhere in the plain” and escape instead to “the mountain”. It was a second chance for Lot. He is told to return to THE mountain ….back to the place of Abraham. Instead Lot begs for a city, Zoar, at the edge of the plain. Lot wanted everything and he ends up with “nothing”. Again Lot changes his mind. Instead of going to “the mountain”, where Abraham resides, he leaves Zoar and settles with his daughters in other mountains. In fact they end up in a cave. Archeologyhas shown that this area was utterly barren and without population centres. Because of Lot’s fear and his worldly choices, he and his daughters will suffer the consequences.

31. LEAVE THE WORLD But his wife looked back from behind him, and she became a post of salt. (Genesis 19:26) Lot’s wife looked back and became a pillar of salt. Her heart longed for Sodom and the ways of life there, and for that יהוה made her a memorial for all to see the depth of destruction that occurred in a heart of those who cleave to idolatry “And he who is on the house-top, let him not go down into the house, nor come in to take whatever out of his house. “And he who is in the field, let him not go back to get his cloak. “And woe to those who are pregnant and to those nursing children in those days! “And pray that your flight does not take place in winter. “For in those days there shall be distress, such as has not been from the beginning of creation which Elohim created until this time, nor ever shall be. “And if the Master had not shortened those days, no flesh would have been saved; but because of the chosen ones, whom He chose, He shortened the days. (Mark 13:15-20)

32. LOT AND HIS DAUGHTERS And Lot went up out of Tsoʽar and dwelt in the mountains, and his two daughters were with him, for he was afraid to dwell in Tsoʽar. And he and his two daughters dwelt in a cave. (Genesis 19:30) Sodom had infected Lot rather than Lot affecting Sodom. We need to be so careful about the environment where we choose to dwell. Lot had a house while Abraham had only a tent, but it was Abraham’s flimsy but righteous tent that endured and Lot’s solid house in Sodom that was destroyed. This is such a clear picture of the truth that :If יהוה does not build the house, Its builders have laboured in vain. If יהוה does not guard the city, The watchman has stayed awake in vain. (Psalms 127:1) We see later that Lots’ daughters commit incest with their father to become impregnated by him; they are true daughters of Sodom.  Not surprising, given that they had been brought up in such a wicked place.

33. MOAB AND BEN AMMI Thus both the daughters of Lot became pregnant by their father. And the first-born bore a son and called his name Mo’aḇ, he is the father of the Mo’aḇites to this day. And the younger, she also bore a son and called his name Ben-Ammi, he is the father of the children of Ammon to this day. (Genesis 19:36-38) Moab in Hebrew means “from father.” His people became the Moabites. Ben-Ammi, “son of my people.” He is the father of the Ammonites. Through this tragedy of Lot’s daughters, history records that from Ruth, a Moabitess, came the lineage of King David and through Na’amah, the Ammonitess wife of King Solomon, came a son called Rehaboam. (1 Kings 14:21-31) יהושע, the Messiah descended from both these two women.

34. SINS OF SODOM “An Ammonite or Mo’aḇite does not enter the assembly of יהוה, even a tenth generation of them does not ever enter the assembly of יהוה, because they did not meet you with bread and water on the way when you came out of Mitsrayim, and because they hired against you Bilʽam son of Beʽor from Pethor of Aram Naharayim, to curse you. (Deuteronomy 23:3-4) Lot and his daughters were told to run far away from the area of Sodom and into the arms of Abraham. We also, will be told to leave the world’s system: And I heard another voice from the heaven saying, “Come out of her, my people, lest you share in her sins, and lest you receive of her plagues. (Revelation 18:4) NOTE: יהושעalso gives a warning to “flee to the mountains”:“And when you see the ‘abomination that lays waste,’ spoken of by Dani’ĕl the prophet, set up where it should not be” – he who reads, let him understand – “then let those who are in Yehuḏah flee to the mountains. (Mark 13:14). When judgement comes to the earth the righteous must flee to the mountains.

35. BROTHER AND SISTER And Aḇraham set out from there to the land of the South, and dwelt between Qaḏĕsh and Shur, and stayed in Gerar. And Aḇraham said concerning Sarah his wife, “She is my sister.” And Aḇimeleḵ sovereign of Gerar sent and took Sarah. But Elohim came to Aḇimeleḵ in a dream by night, and said to him, “See, you are a dead man because of the woman whom you have taken, for she is a man’s wife.” However, Aḇimeleḵ had not come near her, and he said, “יהוה, would You slay a righteous nation also? “Did he not say to me, ‘She is my sister’? And she, even she herself said, ‘He is my brother.’ In the integrity of my heart and in the innocence of my hands I have done this.” And Elohim said to him in a dream, “Yea, I know that you did this in the integrity of your heart, and so I kept you from sinning against Me. For this reason I did not let you touch her. “And now, return the man’s wife, for he is a prophet, and let him pray for you and you live. ... And Aḇraham prayed to Elohim, and Elohim healed Aḇimeleḵ, and his wife, and his female servants, so they bore children, for יהוה had closed up all the wombs of the house of Aḇimeleḵ because of Sarah, Aḇraham’s wife. (Genesis 20:1-18)

36. SARAH AND THE PROMISE She was beautiful when she was sixty-five in Pharaoh’s courts, but now, at ninety, she far outshone the other women of the land, which proves, that the older a woman gets, the more beautiful she becomes! Beauty also relates to wisdom. יהוהwas not pleased with Abraham’s insecurity and decision that left Sarah exposed for the sake of his own protection. The timing of the promised son to Abraham and Sarah within a year’s period would be fulfilled and not delayed, thus Sarah could not be in the arms of another man. During this time, יהוהwas Sarah’s covering. Through a dream, יהוהdirected Abimelech to release Sarah. “And now, return the man’s wife, for he is a prophet, and let him pray for you and you live. But if you do not return her, know that you shall certainly die, you and all that are yours.” (Genesis 20:7) Abraham was quickly cleared and restored as he relayed the motives behind his intentions to the king. The king responded by allowing Abraham to stay in the land and blessed them with many gifts (Genesis 20:1-18).

37. BIRTH OF ISAAC And יהוה visited Sarah as He had said, and יהוה did for Sarah as He had spoken. So Sarah conceived and bore Aḇraham a son in his old age, at the appointed time of which Elohim had spoken to him. And Aḇraham called the name of his son who was born to him, whom Sarah bore to him, Yitsḥaq. (Genesis 21:1-3) On the chronological chart we see that Noah’s son Shem and his great grandson Eber were still alive at this time. They also had a part to play in Isaac’s education and learning of Torah. Legends of the Jews: The birth of Isaac was a happy event, and not in the house of Abraham alone. The whole world rejoiced, for God remembered all barren women at the same time with Sarah. They all bore children. And all the blind were made to see, all the lame were made whole, the dumb were made to speak, and the mad were restored to reason. And a still greater miracle happened: on the day of Isaac's birth the sun shone with such splendor as had not been seen since the fall of man, and as he will shine again only in the future world.

38. THE BANQUET And Aḇraham circumcised his son Yitsḥaq when he was eight days old, as Elohim had commanded him. And Aḇraham was one hundred years old when his son Yitsḥaq was born to him. And Sarah said, “Elohim has made me laugh, and everyone who hears of it laughs with me.” And she said, “Who would have said to Aḇraham that Sarah would nurse children? For I have borne him a son in his old age.” And the child grew and was weaned, and Aḇraham made a great feast on the day that Yitsḥaq was weaned. (Genesis 21:4-8) Legends of the Jews: To silence those who asked significantly, "Can one a hundred years old beget a son?" God commanded the angel who has charge over the embryos, to give them form and shape, that he fashion Isaac precisely according to the model of Abraham, so that all seeing Isaac might exclaim, "Abraham begot Isaac.“Abraham had invited not only men to the celebration, but also the wives of the magnates with their infants, and God permitted a miracle to be done. Sarah had enough milk in her breasts to suckle all the babes there, and they who drew from her breasts had much to thank her for.

39. OFFERING OF ISAAC And it came to be after these events that Elohim tried Aḇraham, and said to him, “Aḇraham!” And he said, “Here I am.” And He said, “Take your son, now, your only son Yitsḥaq, whom you love, and go to the land of Moriyah, and offer him there as a burnt offering on one of the mountains which I command you.” (Genesis 22:1-2) Legends of the Jews: And while they were walking along, Isaac spake unto his father, "Behold, the fire and the wood, but where then is the lamb for a burnt offering before the Lord?" And Abraham answered Isaac, saying, "The Lord hath chosen thee, my son, for a perfect burnt offering, instead of the lamb." And Isaac said unto his father, "I will do all that the Lord hath spoken to thee with joy and cheerfulness of heart." And Abraham again said unto Isaac his son, "Is there in thy heart any thought or counsel concerning this which is not proper? Tell me, my son, I pray thee! O my son, conceal it not from me." And Isaac answered, "As the Lord liveth, and as thy soul liveth, there is nothing in my heart to cause me to deviate either to the right or the left from the word that He hath spoken unto thee. Blessed is the Lord who has this day chosen me to be a burnt offering before Him."

40. THE OFFERING And Aḇraham stretched out his hand and took the knife to slay his son, but the Messenger of יהוה called to him from the heavens and said, “Aḇraham, Aḇraham!” And he said, “Here I am.” And He said, “Do not lay your hand on the boy, nor touch him. For now I know that you fear Elohim, seeing you have not withheld your son, your only son, from Me.” (Genesis 22:10-12) Legends of the Jews: And the ram had been running toward Abraham, when Satan caught hold of him and entangled his horns in the thicket, that he might not advance to Abraham. And Abraham, seeing this, fetched him from the thicket, and brought him upon the altar as an offering in the place of his son Isaac. And Abraham sprinkled the blood of the ram upon the altar, and he exclaimed, and said, "This is instead of my son, and may this be considered as the blood of my son before the Lord." And whatsoever Abraham did by the altar, he exclaimed, and said, "This is instead of my son, and may it be considered before the Lord in place of my son." And God accepted the offer.

41. THE RAMLegends of the Jews As the creation of this ram had been extraordinary, so also was the use to which all parts of his carcass were put. Not one thing went to waste. The ashes of the parts burnt upon the altar formed the foundation of the inner altar, whereon the expiatory sacrifice was brought once a year, on the Day of Atonement, the day on which the offering of Isaac took place. Of the sinews of the ram, David made ten strings for his harp upon which he played. The skin served Elijah for his girdle, and of his two horns, the one was blown at the end of the revelation on Mount Sinai, and the other will be used to proclaim the end of the Exile, when the "great horn shall be blown, and they shall come which were ready to perish in the land of Assyria, and they that were outcasts in the land of Egypt, and they shall worship the Lord in the holy mountain at Jerusalem."

42. THE COVENANT PROMISE And Aḇraham called the name of the place, ‘יהוהYireh,’ as it is said to this day, “On the mountain יהוה provides.” And the Messenger of יהוה ... said, “By Myself I have sworn, declares יהוה, because you have done this, and have not withheld your son, your only son, that I shall certainly bless you, and I shall certainly increase your seed as the stars of the heavens and as the sand which is on the seashore, and let your seed possess the gate of their enemies. “And in your seed all the nations of the earth shall be blessed, because you have obeyed My voice.” (Genesis 22:14-18) Legend of the Jews: Furthermore, the Lord revealed unto Abraham that the Temple, to be erected on the spot of Isaac's offering, would be destroyed, and as the ram substituted for Isaac extricated himself from one tree but to be caught in another, so his children would pass from kingdom to kingdom--delivered from Babylonia they would be subjugated by Media, rescued from Media they would be enslaved by Greece, escaped from Greece they would serve Rome--yet in the end they would be redeemed in a final redemption, at the sound of the ram's horn, when "the Lord God shall blow the trumpet, and shall go with whirlwinds of the south.”

43. MOUNT MORIAH & JERUSALEM This story is foreshadowing the Lamb of God, The Messiah, יהושע, the only Son of the Father, who submitted Himself as a living sacrifice completely and willingly on “the altar” in obedience to His Father. יהושע, also being in His thirties, rode a donkey to the same area as Abraham and Isaac, and carried his own wood up the mountain, the same one that Abraham sacrificed his son on. That mountain was one of the mountains in the land of Moriah called the Mount of Olives. Legends of the Jews: The place on which Abraham had erected the altar was the same whereon Adam had brought the first sacrifice, and Cain and Abel had offered their gifts to God--the same whereon Noah raised an altar to God after he left the ark; and Abraham, who knew that it was the place appointed for the Temple, called it Yireh, for it would be the abiding place of the fear and the service of God. But as Shem had given it the name Shalem, Place of Peace, and God would not give offence to either Abraham or Shem, He united the two names, and called the city by the name Jerusalem.

44. PIRKE AVOT (10 TESTS OF ABRAHAM) The rejection of the idol worship of his father(s). The persecution by Nimrod into a fiery furnace. Leaving his Homeland. Being Tested with Famine. Dealing with Sarah's Abductions Forced into Warfare. The Dreadful Vision of his descendants being subjugated for 400 years (Gen. 15:1-21). Painful Circumcision at age 99. Ongoing Family Problems. The infertility of Sarah, his nephew Lot's ingratitude, the family issues surrounding Hagar, and the eventual eviction of Hagar and Ishmael from the family caused Abraham untold grief and sorrow (Gen. 21:10). The Ultimate Sacrifice.

45. CLOSING NOTES The Jewish sage Rashi also explains that the shofar heard at Mt. Sinai comes from the horn of the ram substituted for Isaac! The Ramban teaches that the shofar of Isaac, or the awe of Isaac, is such an integral part of the Mt. Sinai experience, that the Akeida must be understood as some type of precursor to the events at Sinai! In other words, the connections that all these wise Jewish sages are making, are with the Akeida (picturing the crucifixion of the Messiah), our sin and repentance, and the revealing of the Torah on Mt. Sinai! At the end of Genesis 22, Abraham goes to Beer-Sheba. Isaac’s next appearance will be when we see him in a field, ready for his bride. This becomes another parallel with Messiah who after his sacrifice, also spends time preparing for his bride. The Targums tell us that the reason Isaac does not return is that Abraham sent him to the school of Shem for a few years. Since Melchizedek (King of Righteousness) is identified with Shem, and he lived in Shalem (Jerusalem), it is only natural that he would be sent there for instruction.