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. BESHALACH “When He let Go” TORAH: Exodus 13:17-17:16 HAFTARAH: Judges 5:1-31 B’RIT CHADASHAH: John 6:25-35, Revelation 15:1-4 All references: The Scripture 1998+ unless otherwise noted

4. יהוה PERFECT PLAN Was יהוה perfect plan to enter the desert? NO. It was the plan of Yah for the Sons of Israel to repent of their idolatry before the Exodus even began? “And you shall say to them, ‘Thus said the Master יהוה.. “On that day I lifted My hand in an oath to them, to bring them out of the land of Mitsrayim into a land that I had searched out for them, flowing with milk and honey, the splendour of all lands. “And I said to them, ‘Each one of you, throw away the abominations which are before his eyes, and do not defile yourselves with the idols of Mitsrayim! I am יהוה your Elohim.’ “But they rebelled against Me, and would not obey Me. ... So I resolved to pour out My wrath on them to complete My displeasure against them in the midst of the land of Mitsrayim. “But I acted for My Name’s sake, that it should not be profaned before the eyes of the gentiles among whom they were – before whose eyes I had made Myself known to them, to bring them out of the land of Mitsrayim. “So I took them out of the land of Mitsrayim, and I brought them into the wilderness. (Ezekiel 20:5-10)

5. CHARACTER CHANGE It appears from these verses in Ezekiel that it was יהוה’s plan to bring them out of the land of Egypt and straight to Canaan, the Promised Land (v. 6). But first they had to repent (v. 7). They had to make the choice of who they would serve. But they rebelled and did not do this. Thus, verse 10 says that they were made to go into the wilderness. The wilderness would be the place where He would address every vestige of Egypt that they were still hanging on to. It would turn out to be a very slow process, not without a few steps backwards here and there. Character can be changed as the result of a crisis. Remember what happened after 9/11? Strangers became linked in close relationships. Unfortunately it was short-lived, but the point is made. Character is also moulded by the change of daily routines. How about the change in routine when you began to keep the Sabbath? All of these things affect your behaviour and transform your character. The commandments are an avenue the Father has chosen to mould your character into what He wants you to be.

6. B’SHALACH And it came to be, when Pharaoh had let the people go, that Elohim did not lead them by way of the land of the Philistines, though that was nearer, for Elohim said, “Lest the people regret when they see fighting, and return to Mitsrayim.” (Exodus 13:17) B‟shalach or to “let go” really has the connotation of “sending away” or “expelling”. After the death of Mitzrayim’s first-born, this is what Pharaoh actually did. He “sent them out”. Now, “b‟shalach” is spelled “beit-shin-lamed-chet”. The numeric value of the letters in “b‟shalach” is 340, which equals the word “natzar” which, as we’ve already discussed, means to “keep the Covenant” or “observe the Covenant”. So, in essence, YHVH caused Pharaoh to send B’neiYisra’el out from Mitzrayim so that they could “observe” or “keep the Covenant”. Moshe kept telling Pharaoh ...“Let My people go, so that they serve Me in the wilderness,” but see, until now you have not listened! (Exodus 7:16)

7. 340 340 is also the numeric value of the word “netzar” which means the “branch” or “offspring”. Branch is used many times allegorically for Mashiach in Scripture. So this too speaks of Mashiach’s presence in the wilderness with the Children of Yisra’el. This also speaks of the “offspring” of B’neiYisra’el, as well as the sojourners with them (the mixed multitude), who were counted as present with our forefathers at Sinai for the giving of the Torah. Moshe reminded the people in “All of you are standing today before יהוה your Elohim: your leaders, your tribes, your elders and your officers, all the men of Yisra’ĕl, your little ones, your wives, and your sojourner who is in the midst of your camp, from the one who cuts your wood to the one who draws your water, so that you should enter into covenant with יהוה your Elohim...as He has sworn to your fathers, to Aḇraham, to Yitsḥaq, and to Yaʽaqoḇ. “And not with you alone I am making this covenant and this oath, but with him who stands here with us today before יהוה our Elohim, as well as with him who is not here with us today. (Deuteronomy 29:10-15)

8. WAY OF THE PHILISTINES And it came to be, when Pharaoh had let the people go, that Elohim did not lead them by way of the land of the Philistines, though that was nearer, for Elohim said, “Lest the people regret when they see fighting, and return to Mitsrayim.” (Exodus 13:17 ) The phrase used here for the “way of the land of the Philistines” is “derecheretzPhilist‟im”. “Derech” (dalet-reish-kaf) is literally the “path” or “way”. While it can mean a “path” as in a “roadway”, its principal meaning is like a life’s “path” or “journey”. While “halach” or “halacha” is your “walk”, “derech” is the “path” in which you walk your life’s journey. It represents your spiritual “path”, as in “derechemet” or “path of truth” or “the way of truth”. Now, “eretz” (aleph-reish-tzadee) means “land” and also can refer to the “earth” or “world”. Then “Philist‟im” (Fey-lamed-shin-tav-yud-mem) means literally “sojourners”, “immigrants” or “wanderers”. It’s interesting to note that the “Philistines” were ancient Egyptians that were “sojourners” and “immigrants” into Kena’an.

9. ELOHIM’S WAY Elohim could have brought them “by the way of the world, the immigrants, the nations”, He didn’t, even though it was closer. Why? The way of the world is usually the shortcut. But, YHVH said that the people would “regret when they see fighting, and return to Mitsrayim.” Regret in the Hebrew, it’s “nach‟am” (nun-chet-mem) which is “to regret” or “to be sorry”. This is nearly the opposite of the word “nachum” (spelled exactly the same), which is the Hebrew word for “comfort”. And, the Hebrew word translated here as “fighting” is in fact “milchamah”. The literal translation of this word is “war”. This all about spiritual warfare and they weren’t ready. YHVH carefully orchestrated when, how and with whom B’neiYisra’el would make war. The numeric values for the word “derecheretzPhilist‟im” or the “way of the world of the stranger” are: “Derech” = 224 which equals “ha tahorah” or “the pure”, “eretz” = 291 which equals “v‟hanokree” or “for the adulteress” and “Philist‟im” = 860 which equals “nach‟tee” or “I have given”. What YHVH is telling us, about the “way of the world of the stranger”? He answers that with; “The Pure, for the adulteress, I have given”.

10. RAV YOEL BIN-NUM “….the exodus from Egypt was carried out with Pharaoh’s agreement and approval…the route through the land of the Philistines was an imperial, military road under Egyptian control….If Israel were to journey on the road of the land of the Philistines it would have demonstrated obedient, friendly behaviour towards Pharaoh, and recognition of his continued patronage. At the border they would present Pharaoh’s stamp of approval, and likewise at every fortress along the way. The commanders of the Egyptian army would salute and open the barrier, and then report to Pharaoh that his subjects, the Israelites, had passed through by his license. The Israelites would likewise dispatch appropriate letters of thanks…..Were they to have left Egypt in this manner, Pharaoh would never have pursued them. He would give them the mountain regions of Canaan and make them his agents, representatives of his sovereignty there. At the approach of war the nation would forfeit its independence and ‘return to Egypt’ – to behave like subjects of Pharaoh’s patronage.” ABBA does use any “deals” or compromises”.

11. WAY OF THE WORD So Elohim led the people around by way of the wilderness of the Sea of Reeds. And the children of Yisra’?l went up armed from the land of Mitsrayim. (Exodus 13:18 ) In Hebrew it reads, “derech ha midbar Yam Suf”. Again we have “derech” or “the path”. The word “ha” is “the” and “midbar”, while it means “wilderness” or “deserted place”, it also means the “mouth” or “instrument of speech”. It shares the same root as “debar” or “the word”. It’s fitting that in Debarim (The Words), Chapter 8, verse 3, Moshe reminds the people of what happened in this week’s parsha. These are the words Yahshua quoted when tempted by satan; “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

12. SEA REEDS Now, “Yam Suf” or “Sea of Reeds” or “Rushes” in Hebraic thought is a metaphor for the “lush and fruitful” in a “sea” or “ocean of peoples”. These “lush, fruitful plants” represent what sustains and has value. What you have is this “sea” or “ocean” or “vast numbers of peoples”. Then you have the “reeds” or “rushes” or “those that provide nourishment and sustenance” to the people. It was out of these “fruitful reeds and rushes” in the waters that Moshe was taken and raised to become the instrument of Yah’s deliverance for B’neiYisra’el. He was the chosen from among the fruitful, or the chosen out of the chosen. So, Elohim chose to bring His chosen people unto Himself, by the way of His Word and the instrument of His deliverance.

13. WENT UP ARMED Verse 18 also tells us; And the children of Yisra‟el went up armed. This doesn’t just mean with swords and spears and stuff. The Hebrew word used here for “armed” is “chamushim”, which is the plural of the root word “chamush” (chet-mem-shin), which means “equipped”, “brave” and “ready for war”. This spelling of “chet-mem-shin” is pronounced several ways and with several meanings; “chamesh”, the Hebrew counting number “five”, “five sheqels” or “chameshsheql‟im” (the redemption price of the first-born). “chamush” which means “brave” or “equipped for war”; because the connotation is that of being “arrayed for battle by fives”, which is why the King Jimmy translates it as “harnessed”. “chumash” (Hebrew compilation of Torah plus commentaries); because it represents the “Five Books of the Torah”. “chemesh”, which means the “belly”, “loins” or “womb”. The picture here is of one’s “loins being girded”. יהוה had equipped and girded them, by miracles and judgments of Torah, to enter the wilderness. יהוה prepared them and gave what they needed to serve Him in the wilderness and enter their inheritance.

14. JOSEPH’S BONES And Mosheh took the bones of Yosĕph with him, for he certainly made the children of Yisra’ĕl swear, saying, “Elohim shall certainly visit you, and you shall bring my bones from here with you.” (Exodus 13:19) Why were these bones important, because of what they held within them, Joseph’s DNA. A person’s DNA represents their identity. Joseph’s bones are a picture of the House of Israel, the “lost” ten tribes, and are therefore prophetic of the return of not just Judah and Benjamin, the two tribes currently living in the land, but of all twelve tribes returned and living in the land. Joseph’s bones represent a continuous heritage promised to Abraham’s descendants generations ago. Another reason Joseph’s bones had to be carried back to the land of Israel was because Joseph’s brothers had tried to kill him (Genesis 37:18). Without his DNA, or identity, it could be alleged that Joseph was not “alive” and that his ancestors no longer existed, even to this day.

15. SUKKOTH & ETHAM And they departed from Sukkoth and camped in Etham at the edge of the wilderness. (Exodus 13:20) “Sukkoth”, or “Tabernacles” was their first stop on the way out of bondage. This was not the “Sukkoth” established by Ya’aqob in Kena’an, as this one is still well within Mitzrayim. This was the Bedouin city, of approx. 250,000 people, that was always on the move. It was here that the Israelites (city dwellers) bought tents and learned how to be campers. This too represents leaving the “tabernacles”, “tents” or “worship” of Mitzrayim. “Dwelling in tents” is a Scriptural metaphor for “learning” their ways. “Etham” is an Egyptian word and, according to Gesenius’ Hebrew-Chaldee Lexicon, means “border of the sea”. Its importance is that it bordered the Yam Suf, the Sea of Reeds, the instrument of יהוה’s Deliverance.

16. PILLAR And יהוה went before them by day in a column of cloud to lead the way, and by night in a column of fire to give them light, so as to go by day and night. The column of cloud did not cease by day, nor the column of fire by night, before the people. (Exodus 13:21-22) This is important to remember as we’re going to be seeing this picture throughout the rest of Torah. As we begin to study the first “exodus”, it will help us understand the “second greater exodus”. The Hebrew word for “column” or “pillar” (depending on your translation) is “awmood” (ayin-mem-vav-dalet) which is from the root “amad”, meaning to “stand firm” or “establish”. The numeric value of “awmood” is 120 which equals “ami” or “my people”, “Masada” or “the foundation” and “va‟eefd‟noo” or “did redeem you”. And, 120 also equals “va‟alatah” or “thick darkness”. So יהוה went before them in this “pillar” TO ESTABLISH HIS PEOPLE ON THE FOUNDATION OF REDEMPTION.

17. ARMIES OF HEAVEN The word for “cloud” here is “anan” (ayin-nun-nun). This isn’t a rain cloud; but, literally means to “veil over” or “to obscure”. What’s interesting here is that its use in Scripture, including twice in Ezekiel 38, is about “armies” that are referred to as clouds covering the “land” or “earth”. They are also referred to as causing great darkness. The picture is that this “pillar of cloud”, which concealed יהוה, is made up of the “armies of heaven”. Also of interest here is the numeric value of “anan” is 170 which equals “l‟Olam” or “forever” and “l‟panah” or “before me”, as “in my face”. 170 also equals “la‟milah‟im” or “they were circumcised”. This is indeed quite an army, in that they are eternally before the Face of Elohim and they are circumcised, or of His Covenant. They are the “Host of Heaven”. This is the “pillar of cloud” that led them by day.

18. COLUMN OF FIRE By night יהוה was in a “column of fire” or “awmoodaish” (aleph-shin). “Aish” is indeed “fire” the “Consuming fire” as Elohim refers to Himself. Fire or “aish” gives heat and light and that is why another meaning for “aish” is “splendor” or “brightness”. This compares with the “burning fire” in our hearts for what we are passionate about. Light is what is referred to here, in this verse. יהוה tells us that His word, Torah, is a light, a lamp. Therefore יהושע spoke to them again, saying, “I am the light of the world. He who follows Me shall by no means walk in darkness, but possess the light of life.” (John 8:12) Elohim also speaks of the “fire of His wrath”. And when the thousand years have ended, Satan shall be released from his prison, and he shall go out to lead the nations astray which are in the four corners of the earth, Gog and Magog, to gather them together for battle, whose number is as the sand of the sea. .. And fire came down from Elohim out of the heaven and consumed them. (Revelation 20:7-9)

19. THE ROCK The numeric value of “aish” is 301, which equals “Cha‟rah”, “He called” or “He is called”, “ha Tsuwr”, “the rock” and “raphana”, “that heals you”. YHVH indeed calls to us from the “fire”, from the “brilliance” that is His Word. He called Moshe from the bush that burned with fire and yet was not consumed. In this “column of fire” dwells the Rock who heals us. Over a dozen times in Scripture יהוה is referred to as the “Rock of Yisra‟el” and the “Rock of our deliverance”. Almost as many times Mashiach is referred to as this same “Rock”. and all drank the same spiritual drink. For they drank of that spiritual Rock that followed, and the Rock was Messiah. (1 Corinthians 10:4) He is there for us as well. He’s showing us this, right before our eyes. Think of this, man was made in the image of Elohim and YHVH said through the prophet in ‘’Look to the rock you were hewn from, ‘’(Isaiah 51:1)

20. יהוה LEADING THE WAY The column of cloud suggests that the heaven and יהוה are veiled and can’t be seen. This is the picture we see in Rosh Chodesh, when the moon is veiled, and is then revealed. There are times when יהוה is obscured, hidden to us. Then, in the night, in our darkest hour, the Light breaks through and we know He’s there. He was there all along. In the Hekal (House of Elohim), יהוה was obscured behind the veil. But, in the kingdom of Mashiach, when the Hekal is built, there will be no veil. Whenever our faith, our trust, is tested, we need to remember that it’s still His leading that we follow. And it shall be that he who is left in Tsiyon and he who remains in Yerushalayim is called set-apart, everyone who is written among the living in Yerushalayim. When יהוה has washed away the filth of the daughters of Tsiyon, and rinsed away the blood of Yerushalayim from her midst, by the spirit of judgment and by the spirit of burning, then יהוה shall create above every dwelling place of Mount Tsiyon, and above her assemblies, a cloud and smoke by day and the shining of a flaming fire by night, for over all the esteem shall be a covering, (Isaiah 4:3-5)

21. A HIGH HAND And יהוה hardened the heart of Pharaoh sovereign of Mitsrayim, and he pursued the children of Yisra’ĕl, but the children of Yisra’ĕl went out defiantly. (Exodus 14:8) The KJV says they went out with a high hand ... the children of Israel went out with an high hand. (Exodus 14:8). What does it mean? Many translations say that Israel left “boldly.” It implies they left in a very public display of unflinching courage. Comparing this phrase with other places in the Torah, “a high hand” appears as a negative expression, implying exaggerated pride. Example, this is how a person who intentionally commits a sin is described: ‘But the being who does whatever defiantly, whether he is native or a stranger, he reviles יהוה, and that being shall be cut off from among his people. (Numbers 15:30) In Deuteronomy, it is written that יהוה will punish an enemy who otherwise would take the credit for a victory: ‘If I did not fear the enemy’s taunt, Lest their adversaries misunderstand, Lest they say, “Our hand is high, And יהוה has not done all this.” ’ (Deuteronomy 32:27)

22. HAND OF יהוה “A high hand” clearly conveys exaggerated pride. It is probable that the Israelites left Egypt with a feeling of satisfaction, almost as if they took some credit for their redemption. Another educational experience was on the way in learning dependence on the Almighty. Any pride that they had was soon replaced by fear of the Egyptians: And when Pharaoh drew near, the children of Yisra’ĕl lifted their eyes and saw the Mitsrites coming up after them. And they were greatly afraid, so the children of Yisra’ĕl cried out to יהוה. (Exodus 14:10) Their “high hand” which was followed by a fear of the Egyptians, will evolve into a fear of Elohim as they witness what the great “hand of Elohim” does against Egypt: And Yisra’ĕl saw the great work which יהוה had done in Mitsrayim, and the people feared יהוה, and believed יהוה and His servant Mosheh. (Exodus 14:31)

23. DESTRUCTION NOT COMPLETE ‘And I shall pass through the land of Mitsrayim on that night, and shall smite all the first-born in the land of Mitsrayim, both man and beast. And on all the mighty ones of Mitsrayim I shall execute judgment. I am יהוה. (Exodus 12:12) He says this after He describes the last plague. So, when then does He judge these gods of Egypt? And יהוה spoke to Mosheh, saying, “Speak to the children of Yisra’ĕl, that they turn and camp before Pi Haḥiroth, between Miḡdol and the sea, opposite BaʽalTsephon – camp before it by the sea. “For Pharaoh shall say of the children of Yisra’ĕl, ‘They are entangled in the land, the wilderness has closed them in.’ “And I shall harden the heart of Pharaoh, and he shall pursue them. But I am to be esteemed through Pharaoh and over all his army, and the Mitsrites shall know that I am יהוה.” And they did so. ..And the Mitsrites pursued them, and all the horses and chariots of Pharaoh, and his horsemen and his army, and overtook them camping by the sea beside Pi Haḥiroth, before BaʽalTsephon. (Exodus 14:1-9)

24. LORD OF THE NORTH Elohim brought B’neiYisra’el to Etham (the border of the sea), but now He brings them into the exact place He wants them in order to accomplish His purpose. They camp before (in the face of) “Pi Hahiroth” which literally translates in Egyptian as “the mouth of the graves”. It is between “Migdol” and “Ba‟alTsephon”. “Migdol” is another Egyptian word meaning “high places”. This place is near the northern border of Mitzrayim and from here, the mighty ones of Egypt were supposed to be watching over Mitzrayim’s northern border. When this word was brought into the Hebrew language, it was translated as “tower”. “Ba‟alTsephon” means “lord of the north”. Now, this lord of the north’s name is “typhon” in Egyptian, and this guy is the oldest and mightiest of Egypt’s mighty ones. It even pre-dates “ra”, their sun deity. יהוה brings them all into judgment before B’neiYisra’el at the border that separates Kena’an (Israel) from Mitzrayim (Egypt). Here, יהוה destroys Pharaoh and the army of Mitzrayim in the face of those mighty ones, who are powerless against the Mighty One of Yisra’el. יהוה uses the instrument of B’neiYisra’el’s deliverance, to judge Mitzrayim and its mighty ones.

25. GULF OF AQABA How deep is the water? The Gulf of Aqaba is very deep: in places over a mile (1,600m) deep. Even with the sea dried up, walking across would be difficult due to the steep grade down the sides. But there is one spot where if the water were removed, it would be an easy descent for people and animals. This is the line between Nuweiba and the opposite shore in Saudi Arabia. Depth-sounding expeditions have revealed a smooth, gentle slope descending from Nuweiba out into the Gulf. This shows up almost like a pathway on depth-recording equipment, confirming it's Biblical description, '...a way in the sea, and a path in the mighty waters.' (Isaiah 43:16). The distance between Nuweiba and where artifacts have been found on Saudi coast is about 18 km (11 miles). Along this line, the deepest point is about 800m (2,600 feet). No wonder that Inspired writers of the Bible described it as the mighty waters. And no wonder that not a single Egyptian survived when the water collapsed in upon them. ( Above right NUWEIBA BEACH- the spot where the crossing began)

26. THE WAY And when Pharaoh drew near...And Mosheh said to the people, “Do not be afraid. Stand still, and see the deliverance of יהוה, which He does for you today. .. And יהוה said to Mosheh, “Why do you cry to Me? Speak to the children of Yisra’ĕl, and let them go forward. “And you, lift up your rod, and stretch out your hand over the sea and divide it, and let the children of Yisra’ĕl go on dry ground through the midst of the sea. “And I, see I am hardening the hearts of the Mitsrites, and they shall follow them. And I am to be esteemed through Pharaoh and over all his army, his chariots, and his horsemen. “And the Mitsrites shall know that I am יהוה, when I am esteemed through Pharaoh, his chariots, and his horsemen.” ..And Mosheh stretched out his hand over the sea. And יהוה caused the sea to go back by a strong east wind all that night, and made the sea into dry land, and the waters were divided.(Exodus 14:10-21) This particular battle with the Egyptians will be waged with the Israelites standing on the sidelines, “holding their peace.” He says, in effect, do nothing. What Moshe literally says to the people in verse 13 is: “Stand still and see the Yeshua (יהושע ) of יהוה!!”

27. יהוה AND SATANLegends of the Jews I will save them if only for the sake of the merits of Abraham, who stood ready to sacrifice his son Isaac unto Me, and for the sake of My promise to Jacob. Moses, however, was still very much troubled in mind, on account of Samael, who had not left off lodging accusations before God against Israel since the exodus from Egypt. The Lord adopted the same procedure in dealing with the accuser as the experienced shepherd, who, at the moment of transferring his sheep across a stream, was faced by a ravening wolf. The shepherd threw a strong ram to the wolf, and while the two engaged in combat, the rest of the flock was carried across the water, and then the shepherd returned and snatch the wolf's supposed prey away from him. Samael said to the Lord: "Up to this time the children of Israel were idol worshippers, and now Thou proposest so great a thing as dividing the sea for them?" What did the Lord do? He surrendered Job to Samael, saying, "While he busies himself with Job, Israel will pass through the sea unscathed, and as soon as they are in safety, I will rescue Job from the hands of Samael."

28. THE DROWNING A WHEEL FOUND IN THE SEA And it came to be, in the morning watch, that יהוה looked down upon the army of the Mitsrites through the column of fire and cloud, and He brought the army of the Mitsrites into confusion. And He took off their chariot wheels, so that they drove them with difficulty. And the Mitsrites said, “Let us flee from the face of Yisra’ĕl, for יהוה fights for them against the Mitsrites.” Then יהוה said to Mosheh, “Stretch out your hand over the sea, and let the waters come back upon the Mitsrites, on their chariots, and on their horsemen.” And Mosheh stretched out his hand over the sea, and the sea returned to its usual flow, at the break of day, with the Mitsrites fleeing into it. Thus יהוה overthrew the Mitsrites in the midst of the sea, and the waters returned and covered the chariots, and the horsemen, and all the army of Pharaoh that came into the sea after them, and not even one was left of them. (Exodus 14:24-28)

29. THE CROSSING The divided sea reminds us of the ancient ceremony of covenant making, known as the “cutting of a covenant.” In the ceremony animals are divided and the parties to the covenant walk between them. We read of this in the cutting of the Abrahamic covenant: Genesis 15:9 -18 ..And it came to pass, when the sun went down and it was dark, that behold, there appeared a smoking oven and a burning torch that passed between those pieces. On the same day יהוה cut a covenant with Abram, saying: "To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates -- At the Red Sea, the Israelites passed “between the pieces” (the waters, instead of the halves of the animals) in a renewing of the covenant made with Abram. The rabbis teach that Israel entered into covenant with יהוה by three rites – circumcision, immersion, and sacrifice. In 1 Corinthians 10 we also see how their passage related to the mikveh (baptism): For I do not wish you to be ignorant, brothers, that all our fathers were under the cloud, and all passed through the sea, and all were immersed into Mosheh in the cloud and in the sea, (1 Corinthians 10:1-2)

30. SONG OF MOSES Then Mosheh and the children of Yisra’ĕl sang this song to יהוה, and spoke, saying, “I sing to יהוה, for He is highly exalted! The horse and its rider He has thrown into the sea! “Yah is my strength and song, and He has become my deliverance. He is my Ěl, and I praise Him – Elohim of my father, and I exalt Him. (Exodus 15:1-2) The Song of Moses is prophetic for the people who revere Yahweh’s commandments and walk in His ways will sing the true Song of Moses.And I saw another sign in the heaven, ..for the wrath of Elohim was ended .. those overcoming the beast and his image and his mark ,,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! “Who shall not fear You, O יהוה, and esteem Your Name? Because You alone are kind. Because all nations shall come and worship before You, for Your righteousnesses have been made manifest.” (Revelation 15:1-4)

31. THREE DAYS NO WATER And Mosheh brought Yisra’?l from the Sea of Reeds, and they went out into the Wilderness of Shur. And they went three days in the wilderness and found no water. And they came to Marah, and they were unable to drink the waters of Marah, for they were bitter. So the name of it was called Marah. And the people grumbled against Mosheh, saying, “What are we to drink?”(Exodus 15:22-24) Three days without water is synonymous with being without the Living Torah, the Living Word, or the Living Water that brings Life. Water represents the Spirit Life of Torah, Y’shua. Y’shua is the Living Word. He is the author of the Word (Genesis 1:1; John 1:1, 14). The Torah on its own cannot save or give life. Rather, our souls would become dry and parched without His Life giving Spirit. If we look deeply into the Word of Yahweh for the Living Water we will find abundant life. But when the soul goes without water, it is that much easier for it to be influenced by a spirit of grumbling. This is exactly what we see in the case of the Israelites and Moses at Marah.

32. TREE OF LIFE Then he cried out to יהוה, and יהוה showed him a tree. And when he threw it into the waters, the waters were made sweet. There He made a law and a right-ruling for them, and there He tried them. And He said, “If you diligently obey the voice of יהוה your Elohim and do what is right in His eyes, and shall listen to His commands and shall guard all His laws, I shall bring on you none of the diseases I brought on the Mitsrites, for I am יהוה who heals you.” (Exodus 15:25-26) The spring at Marah still exists and the water is still bitter. The water contains minerals that kill parasites. The Egyptian today charge money for this water. Elohim brought them to a place of healing from the diseases of the Mitzrites. But, the cure was bitter. Sometimes, the waters of healing taste bitter. The “tree” (that is taught) sweetens the bitterness of life is the Torah, the Tree of Life.

33. THE LAUREL TREELegends of the Jews While they indulged in these lamentations, Moses prayed to God to forgive the faint of heart their unseemly words, and, furthermore, to supply the general want. As quickly, as he had prayed, was his prayer answered. God bade him take a piece of a laurel tree, write upon it the great and glorious name of God, and throw it into the water, whereupon the water would become drinkable and sweet. The ways of the Holy One, blessed be He, differ from the ways of man: Man turns bitter to sweet by the agency of some sweet stuff, but God transformed the bitter water through the bitter laurel tree. When Israel beheld this miracle, they asked forgiveness of their heavenly Father, and said: "O Lord of the world! We sinned against Thee when we murmured about the water." Not through this miracle alone, however, has Marah become a significant spot for Israel, but, especially, because there God gave to Israel important percepts, like the Sabbath rest, marriage and civil laws.

34. EYLIM And they came to Ělim, where there were twelve fountains of water and seventy palm trees. And they camped there by the waters. (Exodus 15:27) Both of the two tests that occur after the deliverance at the Yam Suf involve water, which refers to Torah. Moshe leads the Children of Yisra’el to “Eylim” (Aleph-yud-lamed-mem). “Eylim” means “palms” or “upright trees” referring to the 70 palm trees (tamar‟im). “Eylim” also means “rams”, as in the rams of the offerings. Since the rams were used as offerings (korban‟ot) for drawing near, ascension and as sin offerings, etc.; we can see that this was a very special place of drawing near and ascending to יהוה for B’neiYisra’el. “Eylim” means “mighty ones” or “the mighty”. The 12 fountains, (ayin‟ot), are the 12 Tribes of Israel, possessing the water (Torah) that comes from beneath by revelation. The 70 palms (tamar‟im) represent the 70 nations (goyim) of the world.

35. WHAT TEST? This oasis at Elim is a beautiful picture of the provision by Yeshua that will be there for ALL the nations (70) who identify with Israel and leave Egypt. This is not the Kingdom, but a respite on the way to the Promised Land. So why is this spot a test? Elim becomes a place of accountability. We are able to drink deeply here of the water of the Word. We can rest here. But we must continue on from here toward the Promised Land. If we pollute the water here, or refuse to move on we have failed the TEST

36. HALFWAY And they set out from Ělim, and all the congregation of the children of Yisra’ĕl came to the Wilderness of Sin, which is between Ělim and Sinai... And all the congregation of the children of Yisra’ĕl grumbled against Mosheh and Aharon in the wilderness (Exodus 16:1-2) The Torah describes their location in the wilderness, halfway between Elim and Sinai. The Torah stresses this point of being halfway there…away from Egypt, but not yet having reached their goal. The future is still fuzzy, and the destination is not yet in sight. Psychologically it’s just a tough place to be. The text also does not say that they were hungry. They seem to be complaining because they have left their oasis and now they are “in the wilderness.” Instead of being hungry at the moment, they are afraid for their future. They reminisce about Egypt where they had assurance of food for tomorrow. That is what they miss and that is why they begin to complain. The wilderness is a place with no means of subsistence. It is a place where the children of Israel will have to learn that it is the heavenly Father who will feed and sustain them.

37. MEAT AND BREAD And יהוה said to Mosheh, “See, I am raining bread from the heavens for you. And the people shall go out and gather a day’s portion every day, in order to try them, whether they walk in My Torah or not. “And it shall be on the sixth day that they shall prepare what they bring in, and it shall be twice as much as they gather daily.” ... And Mosheh said, “In that יהוה gives you meat to eat in the evening, and in the morning bread to satisfaction, for יהוה hears your grumblings which you make against Him. ... And it came to be that quails came up at evening and covered the camp, and in the morning the dew lay all around the camp. And the layer of dew went up, and see, on the surface of the wilderness, was a small round substance, as fine as frost on the ground. And the children of Yisra’ĕl saw, and they said to each other, “What is it?” For they did not know what it was. And Mosheh said to them, “It is the bread which יהוה has given you to eat. (Exodus 16:1-15) Concerning the gathering of the manna, Exodus 16:4 literally reads that they should “gather a word a day in its day.”

38. BREAD OF LIFE Here, יהוה provides meat, quails, for all to eat. And then, the next morning, He provides bread (lechem) by means of the dew (tal). What we read in the last half of verse 4, speaking of this “bread” (lechem) or “manna”; And the people shall go out and gather a portion every day, in order to try them, whether they walk in My Torah or not. יהוה said they were to gather a “portion” every day, in order to test them, to see if they will walk in His Torah. In the Hebrew Torah, the word translated as “portion” is “debar” (dalet-beit-reish). That’s right, “debar”, the “word”, “that which is spoken”, as well as the “mouth”, as in the “Mouth of Elohim”. Perhaps this is what Yahshua said we should ask for, when we pray, in Matthew 6:11; “Give us today our daily bread.” Moshe reminds us, as he’s reminding B’neiYisra’el in the wilderness, in Deuteronomy 8:3; “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.

39. THE ROCK And all the congregation of the children of Yisra’ĕl set out on their journey .. יהוה, and camped in Rephiḏim. And there was no water for the people to drink. Therefore the people strove with Mosheh, and said, “Give us water to drink.” . And the people thirsted there for water, and the people grumbled against Mosheh, and said, “Why did you bring us out of Mitsrayim, to kill us and our children and our livestock with thirst?” .. And יהוה said to Mosheh, “Pass over before the people, and take with you some of the elders of Yisra’ĕl. And take in your hand your rod with which you smote the river, and go. “See, I am standing before you there on the rock in Ḥorĕḇ. And you shall smite the rock, and water shall come out of it, and the people shall drink.” And Mosheh did so before the eyes of the elders of Yisra’ĕl. ..(Exodus 17:1-7) and all drank the same spiritual drink. For they drank of that spiritual Rock that followed, and the Rock was Messiah. (1 Corinthians 10:4).The apostle Paul reveals the clear symbolic [typical] character of the transaction that occurred at Rephidim. It speaks of the One Who followed the Children of Israel in the wilderness, supplying all their wants and needs.

40. AMELEK And Amalĕq came and fought with Yisra’ĕl in Rephiḏim. .. And Mosheh, Aharon, and Ḥur went up to the top of the hill. And it came to be, when Mosheh held up his hand, that Yisra’ĕl prevailed. And when he let down his hand, Amalĕq prevailed. But Mosheh’s hands were heavy, so they took a stone and put it under him, and he sat on it. And Aharon and Ḥur supported his hands, one on one side, and the other on the other side. And his hands were steady until the going down of the sun. (Exodus 17:8-12) Amalek was related to Edom. He attacked from ambush the stragglers and weaker Israelites of the delivered multitude who had fallen behind in the march. He did not confront or engage Israel from the front, head-on. Instead, his forces operated much as terrorists do today, by attacking the innocent, weaker and generally helpless of a population. Saul was commanded to destroy Agog the Amalekite but failed to follow through in his assigned mission, so Amalek lived on through his descendents, one of whom was Haman, the "enemy of the Jews." In these last days, terrorist groups such as Hamas and Hezebolah are proliferating, and they conspire to kill Jews and destroy Israel.

41. THE PROMISE “And I shall bring you out from the peoples and gather you out of the lands where you are scattered, with a mighty hand, and with an outstretched arm, and with wrath poured out. “And I shall bring you into the wilderness of the peoples, and shall enter into judgment with you face to face there. ..“And I shall make you pass under the rod, and shall bring you into the bond of the covenant, and purge the rebels from among you, and those who transgress against Me. .. they shall not come into the land of Yisra’ĕl. And you shall know that I am יהוה. “As for you, O house of Yisra’ĕl,” thus said the Master יהוה, “Go, serve each of you his idols, and afterwards, if you are not listening to Me. But do not profane My set-apart Name any more with your gifts and your idols. “For on My set-apart mountain, on the mountain height of Yisra’ĕl,” declares the Master יהוה, “there all the house of Yisra’ĕl, all of them in the land, shall serve Me. There I shall accept them, and there I shall require your offerings and the first-fruits of your offerings, together with all your set-apart gifts. “As a sweet fragrance I shall accept you when I bring you out from the peoples. And I shall gather you out of the lands where you have been scattered. And I shall be set-apart in you before the gentiles. “And you shall know that I am יהוה, when I bring you into the land of Yisra’ĕl, into the land for which I lifted My hand in an oath to give to your fathers. “And there you shall remember your ways and all your deeds with which you were defiled. ... “And you shall know that I am יהוה, when I have dealt with you for My Name’s sake, not according to your evil ways nor according to your corrupt deeds, O house of Yisra’ĕl,” declares the Master יהוה.’ ” (Ezekiel 20:34-44)

42. EMANATIONS Our biggest question is “Why?” Look at all the struggle in Torah; from an individual basis in B‟reshith, from Adam to Cain and Hebel, then Noach, then Avraham to Yitzaq, Ya’aqob and Esau, Isreal and the remainder of Torah and the Prophets. Despite what the church insists, this is the focus of the Brit Chadashah as well. First B’neiYisra’el finds themselves in bondage, abject slavery in Egypt. Then, just when they are released, they’re driven to certain death, or at least recapture at the shore of the Yam Suf. Even when they are delivered from that mess and their pursuer is destroyed, they begin a 40 year struggle to find and earn their way home. They go from one disaster to another, even after they reach EretzYisra’el. It seems never to end, one struggle after another. For some, it’s over money, it’s addictions, health or peace of mind. In Hebraic thought, this process is described as “emanations” of darkness and light. The darkness, the seeming absence of Elohim’s presence is called “tzimtzum”, which is the cloud or veil that obscures heaven. It can be “darkness” that is felt, as Scripture describes it. (Genesis 15:12-13 )

43. EMANATIONS OF LIGHT Emanations of light are called, in Hebrew thought, “kav”, which represent the light that “pierces” the darkness. It’s likened to a light bulb that is suddenly turned on and the darkness is just gone, that quick. These emanations of “tzimtzum” and “kav” are the process into which Elohim spoke and all was created. And the earth came to be1 formless and empty, and darkness was on the face of the deep. And the Spirit of Elohim was moving on the face of the waters. And Elohim said, “Let light come to be,” and light came to be. And Elohim saw the light, that it was good. And Elohim separated the light from the darkness. (Genesis 1:2-4) “What about us, today?” Bible stories are a great read, is it our destiny to struggle forever? Is true “peace” (shalom) just another version of “nirvana” or eternity on cloud in heaven“? Is the only way “home” death or a rapture? There is a promise in Torah that’s repeated throughout the “Prophets” and the “Writings”, as well as the Brit Chadashah, of our return; the return of B’neiYisra’el and those who “sojourn” with them. This promise runs throughout the Torah.

44. Rabbi AvrahamGreenbaum “The promise is that at the end of the journey lies the „happy ending‟ -- the Land flowing with milk and honey. But unlike in fairy tales, the path through the speaking, teaching Wilderness of reality is long and arduous, twisting and turning in frightening ways. Each twist and turn in the journey comes to teach a new aspect of faith in G-d: faith in the miracles that take place in and through the workings of nature („and they BELIEVED in HaShem and in Moses his servant‟, Ex. 14:31); faith in the miracles through which we receive our livelihood (the root of the word MANNA is the same as EMUNAH, faith); faith in G-d's miraculous power to heal through our keeping the Torah („I, HaShem am your healer‟ Ex. 15:26); faith in G-d's power to conquer the forces of evil („and his hands were faith‟ Ex. 17:12).

45. Rabbi AvrahamGreenbaum Faith is the sustenance needed to survive in the wilderness of this world and to reach the promised „inhabited land‟ (Ex. 16:35) that surely lies at the end of the road. The very twists and turns in the road are trials sent to bring us nearer to this sustaining faith. For that reason, it is not written (Ex. 14:10) that „Pharaoh drew near‟ (KARAV) to the Children of Israel, but rather, Pharaoh (HIKRIV), „Pharaoh BROUGHT closer‟. That is Pharaoh brought the Children of Israel closer: his very onslaught and the fear it caused brought them closer to G-d, forcing them to turn to Him in prayer and faith.”