“Deborah’s Drash”
“Sitting at the feet of
Yeshua”
This Months
Theme – The Spring Feasts of Messiah – Passover/Pesach, Unleavened Bread, First
Fruits, ` Pentecost/Shavuot
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Ephesians
1:14 Complete Jewish Bible
14 It is through
his Son that we have redemption—that is, our sins have been forgiven[2]
Quote Of The Day:
Mitch Glaser
“The Fall Feasts of Israel”
“In Leviticus
23, God calls the feasts of Israel “My appointed time”. It was important for the Israelites to
remember that behind the intricate details of each feast stood the God who
ordained them, to remember that He created time, and to remember that history
bears the image of His presence.”
Deborah’s Drash Commentary:
Backround of the Feast of Passover
Genesis 50:5-11
5 Then Pharaoh said to Joseph, “Your father
and your brothers have come to you.
6 “The land of Egypt is
at your disposal; settle your father and your brothers in the best of the land,
let them live in the land of Goshen; and if you know any capable men among
them, then put them in charge of my livestock.”
7 Then Joseph brought his father Jacob and presented him to Pharaoh;
and Jacob blessed Pharaoh.
8 Pharaoh
said to Jacob, “How many years have you lived?”
9 So
Jacob said to Pharaoh, “The years of my sojourning are one hundred and thirty;
few and unpleasant have been the years of my life, nor have they attained the
years that my fathers lived during the days of their sojourning.”
10And Jacob blessed Pharaoh, and went
out from his presence.
11So Joseph settled his father and his
brothers and gave them a possession in the land of Egypt, in the best of the
land, in the land of Rameses, as Pharaoh had ordered.[3]
Genesis 50:27-31
27 Now
Israel lived in the land of Egypt, in Goshen, and they acquired property in it and were
fruitful and became very numerous.
28 Jacob lived in the land of Egypt
seventeen years; so the length of Jacob’s life was one hundred and forty-seven
years.
29 When the time for Israel to die drew near, he called his
son Joseph and said to him, “Please, if I have found favor in your sight, place
now your hand under my thigh and deal with me in kindness and faithfulness.
Please do not bury me in Egypt,
30 but when I lie down with my fathers,
you shall carry me out of Egypt and bury me in their burial place.” And he
said, “I will do as you have said.”
31 He said,
“Swear to me.” So he swore to him. Then Israel bowed in worship at the
head of the bed.[4]
Christ in the
Passover Moshe Rosen[5]
Because of the devastating drought that drove Jacob
to seek refuge in Egypt, most of the Egyptians were starving also. Many sold their cattle, their land, and
finally themselves to Pharaoh in exchange for food. But Jacob’s sons flourished and prospered. Because the pharaohs of that time were
Semitic descent, they favored the seed of Abraham, who also were Semites. For the first time since Abraham left Ur,
the Hebrews enjoyed a feeling of permanence.
They lived a quiet, secure, pastoral life in Goshen. The Nile overflowed its banks once a year,
bringing life-giving water to the earth.
There was lush, abundant pastured for the flocks, and rich soil to grow
their food.
Here the Hebrews watched their children grow tall
and brown in the sun. At night they
slept in safety, with no desert wind howling through the solid walls of their
adobe homes. No longer did they awake
to the distressed bleating of hungry flocks, a signal that once again they must
move on. Their Egyptian neighbors were
people of high morals and advanced culture.
Not only did they produce literature and music, but they also knew
mathematics and a degree of the healing arts, and many were skilled
architects. They accepted the Hebrews
as equals and even bestowed high honors on some of them. Life was pleasant indeed.
In this situation the descendents of Abraham
prospered for hundreds of years. Exodus
1:9 indicates that they multiplied so fast that a later Pharaoh grew concerned
that there were more Hebrews than Egyptians in the land. The children of Israel were so comfortable
and secure that it was easy to forget that Egypt was not the land God has
promised their fathers. Maybe some of
them forgot God Himself.
Exodus 1
1 Now
these are the names of the sons of Israel who came to Egypt with Jacob; they
came each one with his household:
2 Reuben,
Simeon, Levi and Judah;
3 Issachar,
Zebulun and Benjamin;
4 Dan
and Naphtali, Gad and Asher.
5 All
the persons who came from the loins of Jacob were seventy in number, but Joseph
was already in Egypt.
6 Joseph
died, and all his brothers and all that generation.
7 But the sons of Israel were fruitful and
increased greatly, and multiplied, and became exceedingly mighty, so that the
land was filled with them.
8 Now a new king arose over Egypt, who did not know Joseph.
9 He
said to his people, “Behold, the people of the sons of Israel are more and
mightier than we.
10 “Come,
let us deal wisely with them, or else they will multiply and in the event of
war, they will also join themselves to those who hate us, and fight against us
and depart from the land.”
11 So they appointed taskmasters over them
to afflict them with hard labor. And they built for Pharaoh storage cities,
Pithom and Raamses.
12 But
the more they afflicted them, the more they multiplied and the more they spread
out, so that they were in dread of the sons of Israel.
13 The
Egyptians compelled the sons of Israel to labor rigorously;
14 and
they made their lives bitter with hard labor in mortar and bricks and at all kinds
of labor in the field, all their labors which they rigorously imposed on
them.
15 Then the king of Egypt spoke to the Hebrew midwives, one of
whom was named Shiphrah and the other was named Puah;
16 and
he said, “When you are helping the Hebrew women to give birth and see them upon
the birthstool, if it is a son, then you shall put him to death; but if it is a
daughter, then she shall live.”
17 But
the midwives feared God, and did not do as the king of Egypt had commanded
them, but let the boys live.
18 So
the king of Egypt called for the midwives and said to them, “Why have you done
this thing, and let the boys live?”
19 The
midwives said to Pharaoh, “Because the Hebrew women are not as the Egyptian
women; for they are vigorous and give birth before the midwife can get to
them.”
20 So
God was good to the midwives, and the people multiplied, and became very
mighty.
21 Because
the midwives feared God, He established households for them.
22 Then
Pharaoh commanded all his people, saying, “Every son who is born you are to
cast into the Nile, and every daughter you are to keep alive.”[6]
Alfred Edersheim – History of the Old Testament-The Exodus
Three centuries and a half intervened between the close
of the Book of Genesis and the events with which that of Exodus opens. But
during that long period the history of the children of Israel is almost an
entire blank. The names of their families have come down to us, but without any
chronicle of their history; their final condition at the time of the Exodus is
marked, but without any notice of their social or national development. Except
for a few brief allusions scattered through the Old Testament, we should know
absolutely nothing of their state, their life, or their religion, during all
that interval. This silence of three and a half centuries is almost awful in
its grandeur, like the loneliness of Sinai the mount of God.
Two things had been
foretold as marking this period, and these two alone appear as outstanding
facts in the Biblical narrative. On the boundary of the Holy Land the Lord had
encouraged Israel: “Fear not to go down into Egypt; for I will there make of
thee a great nation.” And the Book of Exodus opens with the record that this
promise had been fulfilled, for “the children of Israel were fruitful, and
increased abundantly, and multiplied, and waxed exceeding mighty; and the land
was filled with them.” Yet another prediction, made centuries before to Abram,
was to be fulfilled. His seed was to be “a stranger in a land not theirs,” to
be enslaved and afflicted. And as the appointed centuries were drawing to a
close, there “arose up a new king over Egypt,” who “evil entreated our
fathers.” Thus, in the darkest period of their bondage, Israel might have
understood that, as surely as these two predictions had been literally
fulfilled, so would the twofold promise also prove true: “I will bring thee up
again,” and that “with great substance.” And here we see a close analogy to the
present condition of the Jews. In both cases the promised future stands in
marked contrast to the actual state of things. But, like Israel of old, we also
have the “more sure word of prophecy,” as a “light that shineth in a dark place
until the day dawn.”
The closing years of the
three and a half centuries since their entrance into Egypt found Israel
peaceful, prosperous, and probably, in many respects, assimilated to the
Egyptians around. “The fathers” had fallen asleep, but their children still
held undisturbed possession of the district originally granted them. The land
of Goshen, in which they were located, is to this day considered the richest
province of Egypt, and could, even now, easily support a million more
inhabitants than it numbers. Goshen extended between the most eastern of the
ancient seven mouths of the Nile and Palestine. The border-land was probably
occupied by the more nomadic branches of the family of Israel, to whose flocks
its wide tracts would afford excellent pasturage; while the rich banks along
the Nile and its canals were the chosen residence of those who pursued
agriculture. Most likely such would also soon swarm across to the western banks
of the Nile, where we find traces of them in various cities of the land. There
they would acquire a knowledge of the arts and industries of the Egyptians. It
seems quite natural that, in a country which held out such inducements for it,
the majority of the Israelites should have forsaken their original pursuits of
shepherds, and become agriculturists. To this day a similar change has been
noticed in the nomads who settle in Egypt. Nor was their new life entirely
foreign to their history. Their ancestor, Isaac, had, during his stay among the
Philistines, sowed and reaped. Besides, at their settlement in Egypt, the grant
of land—and that the best in the country—had been made to them “for a
possession,” a term implying fixed and hereditary proprietorship. Their later
reminiscences of Egypt accord with this view. In the wilderness they looked
back with sinful longing to the time when they had cast their nets into the
Nile, and drawn them in weighted with fish; and when their gardens and fields
by the waterside had yielded rich crops—“the cucumbers, and the melons, and the
leeks, and the onions, and the garlick.” And afterwards, when Moses described
to them the land which they were to inherit, he contrasted its cultivation with
their past experience of Egypt, “where thou sowedst thy seed, and wateredst it
with thy foot, as a garden of herbs.” As further evidence of this change from
pastoral to agricultural pursuits, it has also been remarked that, whereas the
patriarchs had possessed camels, no allusion is made to them in the narrative
of their descendants. No doubt this change of occupation served a higher
purpose. For settlement and agriculture imply civilisation, such as was needed
to prepare Israel for becoming a nation.
In point of fact, we
have evidence that they had acquired most of the arts and industries of ancient
Egypt. The preparation of the various materials for the Tabernacle, as well as
its construction, imply this. Again, we have such direct statements, as, for
example, that some of the families of Judah were “carpenters” (1 Chron. iv.
14), “weavers of fine Egyptian linen” (ver. 21), and “potters” (ver. 23). These
must, of course, be regarded as only instances of the various trades learned in
Egypt. Nor was the separation between Israel and the Egyptians such as to amount
to isolation. Goshen would, of course, be chiefly, but not exclusively,
inhabited by Israelites. These would mingle even in the agricultural districts,
but, naturally, much more in the towns, with their Egyptian neighbours.
Accordingly, it needed the Paschal provision of the blood to distinguish the
houses of the Israelites from those of the Egyptians; while Exodus iii. 22
seems to imply that they were not only neighbours, but perhaps, occasionally,
residents in the same houses. This also accounts for the “mixed multitude” that
accompanied Israel at the Exodus, and, later on, in the wilderness, for the
presence in the congregation of offspring from marriages between Jewish women
and Egyptian husbands.
While the greater part
of Israel had thus acquired the settled habits of a nation, the inhabitants of
the border-district between Goshen and Canaan continued their nomadic life.
This explains how the tribes of Reuben, Gad, and Manasseh possessed so much
larger flocks than their brethren, as afterwards to claim the wide
pasture-lands to the east of Jordan. We have, also, among the records of
“ancient stories,” a notice of some of the descendants of Judah exercising
lordship in Moab, and we read of a predatory incursion into Gath on the part of
some of the descendants of Ephraim, which terminated fatally. It is but fair to
assume that these are only instances, mentioned the one on account of its
signal success, the other on that of its failure, and that both imply nomadic
habits and incursions into Canaan on the part of those who inhabited the
border-land.
But whether nomadic or
settled, Israel preserved its ancient constitution and religion,
though here also we notice modifications and adaptations, arising from their long
settlement in Egypt. The original division of Israel was into twelve tribes,
after the twelve sons of Jacob, an arrangement which continued, although the
sons of Joseph became two tribes (Ephraim and Manasseh), since the priestly
tribe of Levi had no independent political standing. These twelve tribes were
again subdivided into families (or rather clans), mostly founded by the
grandsons of Jacob, of which we find a record in Numb. xxvi., and which
amounted in all to sixty. From Joshua vii. 14 we learn that those “families”
had at that time, if not earlier, branched into “households,” and these again
into what is described by the expression “man by man” (in the Hebrew, Gevarim).
The latter term, however, is really equivalent to our “family,” as appears from
a comparison of Josh. vii. 14 with vers. 17, 18. Thus we have in the oldest
times tribes and clans, and in those of Joshua, if not earlier,
the clans again branching into households (kin) and families. The
“heads” of those clans and families were their chiefs; those of the tribes,
“the princes.” These twelve princes were “the rulers of the congregation.” By
the side of these rulers, who formed a hereditary aristocracy, we find
two classes of elective officials, as “representatives” of “the
congregation.” These are designated in Deut. xxix. 10, as the “elders” and the
“officers,” or, rather, “scribes.” Thus the rule of the people was jointly
committed to the “princes,” the “elders,” and the “officers.” The institution
of “elders” and of “scribes” had already existed among the children of Israel
in Egypt before the time of Moses. For Moses “gathered the elders of Israel
together,” to announce to them his Divine commission, and through them he
afterwards communicated to the people the ordinance of the Passover. The
mention of “scribes” as “officers” occurs even earlier than that of elders, and
to them, as the lettered class, the Egyptian taskmasters seem to have entrusted
the superintendence of the appointed labours of the people. From the monuments
of Egypt we know whet an important part “the scribes” played in that country,
and how constantly their mention recurs. Possibly, the order of scribes may
have been thus introduced among Israel. As the lettered class, the scribes
would naturally be the intermediaries between their brethren and the Egyptians.
We may, therefore, regard them also as the representatives of learning, alike
Israelitish and Egyptian. That the art of writing was known to the Israelites
at the time of Moses is now generally admitted. Indeed, Egyptian learning had
penetrated into Canaan itself, and Joshua found its inhabitants mostly in a
very advanced state of civilisation, one of the towns bearing even the name of Kirjath-sepher,
the city of books, or Kirjath-sannah, which might almost be rendered
“university town.”
In reference to the religion
of Israel, it is important to bear in mind that, during the three and a half
centuries since the death of Jacob, all direct communication from Heaven,
whether by prophecy or in vision, had so far as we know, wholly ceased. Even
the birth of Moses was not Divinely intimated. In these circumstances the
children of Israel were cast upon that knowledge which they had acquired from
“the fathers,” and which, undoubtedly, was preserved among them. It need scarcely
be explained, although it shows the wisdom of God’s providential arrangements,
that the simple patriarchal forms of worship would suit the circumstances in
Egypt much better than those which the religion of Israel afterwards received. Three
great observances here stand out prominently. Around them the faith and the
worship alike of the ancient patriarchs, and afterwards of Israel, may be said
to have clustered. They are: circumcision, sacrifices, and the Sabbath.
We have direct testimony that the rite of circumcision was observed by Israel
in Egypt. As to sacrifices, even the proposal to celebrate a great
sacrificial feast in the wilderness, implies that sacrificial worship had
maintained its hold upon the people. Lastly, the direction to gather on the Friday
two days’ provision of manna, and the introduction of the Sabbath command by
the word “Remember,” convey the impression of previous Sabbath observance
on the part of Israel. Indeed, the manner in which many things, as, for
example, the practice of vows, are spoken of in the law, seems to point back to
previous religious rites among Israel.
Thus far for those
outward observances, which indicate how, even during those centuries of silence
and loneliness in Egypt, Israel still cherished the fundamental truths of their
ancestral religion. But there is yet another matter, bearing reference not to
their articles of belief or their observances, but to the religious life of the
family and of individuals in Israel. This appears in the names given by
parents to their children during the long and hard bondage of Egypt. It is well
known what significance attaches in the Old Testament to names. Every
spiritually important event gave its new and characteristic name to a person or
locality. Sometimes—as in the case of Abram, Sarai, and Jacob—it was God
Himself Who gave such new name; at others, it was the expression of hearts that
recognised the special and decisive interposition of God, or else breathed out
their hopes and experiences, as in the case of Moses’ sons. But any one who
considers such frequently recurring names among “the princes” of Israel, as Eliasaph
(my God that gathers), Elizur (my God a rock), and others of kindred
import, will gather how deep the hope of Israel had struck its roots in the
hearts and convictions of the people. This point will be further referred to in
the sequel. Meantime, we only call attention to the names of the chiefs of the
three families of the Levites: Eliasaph (my God that gathers), Elizaphan
(my God that watcheth all around), and Zuriel (my rock is God)—the
Divine Name (El) being the same by which God had revealed Himself to the
fathers.
Besides their own
inherited rites, the children of Israel may have learned many things from the
Egyptians, or been strengthened in them. And here, by the side of resemblance,
we also observe marked contrast between them. We have already seen that,
originally, the religion of the Egyptians had contained much of truth, which,
however, was gradually perverted to superstition. The Egyptians and Israel
might hold the same truths, but with the difference of understanding and
application between dim tradition and clear Divine revelation. Thus, both
Israel and the Egyptians believed in the great doctrines of the immortality of
the soul, and of future rewards and punishments. But, in connection with this,
Israel was taught another lesson, far more difficult to our faith, and which
the ancient Egyptians had never learned, that God is the God of the present
as well as of the future, and that even here on earth He reigneth,
dispensing good and evil. And perhaps it was owing to this that the temporal
consequences of sin were so much insisted upon in the Mosaic law. There was no
special need to refer to the consequences in another life. The Egyptians, as
well as Israel, acknowledged the latter, but the Egyptians knew not the former.
Yet this new truth would teach Israel constantly to realise Jehovah as the
living and the true God. On the other hand, the resemblances between certain
institutions of Israel and of Egypt clearly prove that the Law was not given at
a later period, but to those who came out from Egypt, and immediately upon
their leaving it. At the same time, much evil was also acquired by intercourse
with the Egyptians. In certain provisions of the Pentateuch we discover
allusions, not only to the moral corruptions witnessed, and perhaps learned, in
Egypt, but also to the idolatrous practices common there. Possibly, it was not
the gorgeous ritual of Egypt which made such deep impression, but the services
constantly there witnessed may have gradually accustomed the mind to the
worship of nature. As instances of this tendency among Israel, we remember the
worship of the golden calf, the warning against sacrificing unto the “he-goat,”
and the express admonition, even of Joshua (xxiv. 14), to “put away the strange
gods” which their “fathers served on the other side of the flood.” To the same
effect is the retrospect in Ezek. xx. 5–8, in Amos v. 26, and in the address of
Stephen before the Jewish council. Yet it is remarkable that, although the
forms of idolatry here referred to were all practiced in Egypt, there is good
reason for believing that they were not, so to speak, strictly Egyptian in
their origin, but rather foreign rites imported, probably from the Phenicians.
Such then was the
political, social, and religious state of Israel, when their long peace was
suddenly interrupted by tidings that Aahmes I. was successfully making war
against the foreign dynasty of the Hyksos. Advancing victoriously, he at last
took Avaris, the great stronghold and capital of the Shepherd kings, and
expelled them and their adherents from the country. He then continued his
progress to the borders of Canaan, taking many cities by storm. The memorials
of the disastrous rule of the Shepherds were speedily removed; the worship
which they had introduced was abolished, and the old Egyptian forms were
restored. A reign of great prosperity now ensued.
Although there is
difference of opinion on the subject, yet every likelihood (as shown in the
previous chapter) seems to attach to the belief that the accession of this new
dynasty was the period when the “king arose who knew not Joseph” For reasons
already explained, one of the first and most important measures of his internal
administration would necessarily be to weaken the power of the foreign
settlers, who were in such vast majority in the border province of Goshen. He
dreaded lest, in case of foreign war, they might join the enemy, “and get them
up out of the land.” The latter apprehension also shows that the king must have
known the circumstances under which they had at first settled in the land.
Again, from the monuments of Egypt, it appears to have been at all times the
policy of the Pharaohs to bring an immense number of captives into Egypt, and
to retain them there in servitude for forced labours. A somewhat similar policy
was now pursued towards Israel. Although allowed to retain their flocks and
fields, they were set to hard labour for the king. Egyptian “taskmasters” were
appointed over them, who “made the children of Israel serve with rigour,” and
did “afflict them with their burdens.” A remarkable illustration of this is
seen in one of the Egyptian monuments. Labourers, who are evidently foreigners,
and supposed to represent Israelites, are engaged in the various stages of
brickmaking, under the superintendence of four Egyptians, two of whom are
apparently superior officers, while the other two are overseers armed with
heavy lashes, who cry out, “Work without fainting!” The work in which the
Israelites were employed consisted of brickmaking, artificial irrigation of the
land, including, probably, also the digging or restoring of canals, and the
building, or restoring and enlarging of the two “magazine-cities” of Pithom and
Raamses, whose localities have been traced in Goshen, and which served as
depôts both for commerce and for the army. According to Greek historians it was
the boast of the Egyptians that, in their great works, they only employed
captives and slaves, never their own people. But Aahmes I. had special need of
Israelitish labour, since we learn from an inscription, dating from his
twenty-second year, that he was largely engaged in restoring the temples and
buildings destroyed by the “Shepherds.”
But this first measure of
the Pharaohs against Israel produced the opposite result from what had been
expected. So far from diminishing, their previous vast growth went on in
increased ratio, so that the Egyptians “were sorely afraid (alarmed) because of
the children of Israel.” Accordingly Pharaoh resorted to a second measure, by
which all male children, as they were born, were to be destroyed, probably
unknown to their parents. But the two Hebrew women, who, as we suppose, were at
the head of “the guild” of midwives, do not seem to have communicated the
king’s order to their subordinates. At any rate, the command was not executed.
Scripture has preserved the names of these courageous women, and told us that
their motive was “fear of God” (in the Hebrew with the article, “the God,” as
denoting the living and true God). And as they were the means of “making” or
upbuilding the houses of Israel, so God “made them houses.” It is true that,
when challenged by the king. they failed to speak out their true motive; but,
as St. Augustine remarks, “God forgave the evil on account of the good, and
rewarded their piety, though not their deceit.”
How little indeed any
merely human device could have averted the ruin of Israel, appears from the
third measure which Pharaoh now adopted. Putting aside every restraint, and
forgetting, in his determination, even his interests, the king issued a general
order to cast every Jewish male child, as it was born, into the Nile. Whether
this command, perhaps given in anger, was not enforced for any length of time,
or the Egyptians were unwilling permanently to lend themselves to such cruelty,
or the Israelites found means of preserving their children from this danger,
certain it is, that, while many must have suffered, and all needed to use the
greatest precautions, this last ruthless attempt to exterminate Israel also
proved vain.
Thus the two prophecies had
been fulfilled. Even under the most adverse circumstances Israel had so
increased as to fill the Egyptians with alarm; and the “affliction” of Israel
had reached its highest point. And now the promised deliverance was also to
appear. As in so many instances, it came in what men would call the most
unlikely manner.[7]
Christ in The Passover – Moshe Rosen[8]
O Lord, Forgive Our Complacency –Get Us Out Of
Here!
For the seed of Abraham, Egypt had been a volcano
threatening to erupt. …..
Under the cruel Pharoah, the children of Israel
toiled and suffered, but still they grew in numbers. Enrgaed, Pharaoh ordered the Hebrews’ male babies murdered so
that the entire nation would eventually die.
Then the Israelites remembered the God of their fathers. At last they recognized their need to be
rescued. They needed to be delivered,
not only from Pharaoh, but from Egypt itself.
They cried out to God in their bondage and distress, and He heard their
anquished pleas. Now that they were
ready for His help, He remembered his covenant with Abraham, with Isaac, and
with Jacob. Deliverance was near.
Egypt to the Hebrews had become comfort and
complacency outside God’s providence.
The covenant of Jehovah made with Abraham was two-sided. On God’s part,
He promised the land (Genesis 15:18); on Abraham’s part, he and his seed were
to bear the physical marks of the covenant-circumcision (Genesis 17:10). The Hebrews did remember to circumcise while they were in Egypt (Joshua 5:5), but
they prevented God from fulfilling the covenant by not seeking the land He had
promised. They broke the spirit of the
covenant. They needed to be redeemed, to be “deemed again” the people of the
covenant, the people of God.
Jehovah could have slain the wicked Pharaoh in an
instant to alleviate the sufferings of His people. He could have brought about
a new, more favorable order in Egypt.
But that would not have been enough.
The sons of Jacob had to forsake Egypt in order to serve the living
God. Old things, old attitudes, old
affections had to pass away-all things had to become new. The Bible teaches that a person cannot see
the Kingdom of God until his is spiritually born again (John 3:3). So the nation of Israel needed a new
beginning, a new birth. Thus the redemption at Passover prepared the sons of
Jacob for another covenant to be made as Sinai, which would reestablish and reaffirm them as the nation of God.
The Passover redemption from Egypt changed Israel’s
reckoning of time. (by tradition, the Jewish people celebrate the fiscal New
Year in the fall, in the seventh month of the Jewish calendar; but the
religious calendar begins in Nisan, the first month) God commanded the Hebrews
to count the month of the deliverance from Egypt as the first month of the
year. He was saying in effect. “This event is so historic that you are to
rearrange your calendar because of it”.
The Sin of Complacency to the things of G-d can cause us to get into
bondage and slavery to the things of the World.
Bonus: Prayers of The Bible – Prayers in The
Wilderness
Exodus 32:7-14
Torah Nuggets:[i]
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link for
Torah Portion Teaching:
Messianic
Israel Ministries Torah Study
Halacha – The Way One Walks or Goes- Derived from
the Hebrew word “Halakh” which means “To Walk”. The Way to follow the Torah/Word of God.
In this weeks Torah Portion, what is God
saying to me today about my walk with Him?
How can I apply this Torah Portion with
my walk with Yeshua this week?
Bible Study Nuggets From Daily Bible Reading:
Golden Nuggets From Gods Word: (Write the
Revelations and Insights you have received from Him today)
Word from the Lord (Write out verse,
quote or anything that was spoken to you by the Ruach HaKodesh/The Holy Spirit.
Today I
will…. (write down how you will apply what the Lord has spoken to your heart
through His Holy Word to your daily walk with Him in your Journal.)
Worship Time - Psalm 100:4
“I will adore you Adonai” Put in your favorite Worship CD or Tape and Praise
Adonai-See Amidah #1-4 Below and Shema
Waiting Time - Psalm
62:5 – I will wait in Your presence and surrender my thoughts to you! Clear
your mind of the clutter and focus on Ha Shem.
See below for Personal Word Confessions to build up your Faith and
Spirit and to plant the Word in Your Heart
Intercession Time –Ezekial
22:30-31 I will stand in the Gap for
the world and for others as Yeshua is doing for us as our High Priest at the
right hand of The Father
31 Day Cycle of Prayer for the World…(Use a
World Atlas to help you pray for the World)
Today’s Countries to Pray for are:
Click Here For Map of World and Countries
*Daily Prayer Reminders: See
Amidah #11-12, 14-17 Below
1 Timothy 2:1 1 First
of all, then, I counsel that petitions, prayers, intercessions and
thanksgivings be made for all human beings, 2 Including kings and
all in positions of prominence; so that we may lead quiet and peaceful lives,
being godly and upright in everything. 3 This is what God, our
deliverer, regards as good; this is what meets his approval.[9]
President,
Government Leaders, Family, Friends, Church, Ministers, Spouse, Children,
Ministries, Schools, Salvation, Missions, World Revival – See 40 Day Prayer
Focus Below
Petition Time – My Abba
Father hears me when I pray and answers when I pray in faith/trust and
according to His Word. Write down personal petitions for today. See Amidah #7-8 Below
Watching
Time – Colossians 4:2a – I will
keep watch in the spirit and be alert to what & who I need to pray
for. See
Amdiah #13
Prayer Alert: Today
Adonai has specifically laid these people upon my heart to pray for: Write it
down in your Prayer Journal
Listening Time: Psalm
85:8 Write down what Ruach HaKodesh/The Holy Spirit has revealed to you today
in Prayer.
Praise, Waiting, Confession, Singing,
Watching, Intercession, Petition, Thanksgiving, Devotions, Meditation,
Listening and Praise
Suggested Prayer
Books: Prayer’s That Avail Much Volumes
1,2 and 3 by Germain Copeland[ii] and The Artscroll Seder Series[iii].
Click on
the Links for Daily Prayer and Bible Study helps
Torah/Bible
Study Helps
Lots and Lots of Study Helps, Concordances,
Commentaries, Various Translations Etc.
First
Century Judaism/Christianity
Eddie Chumney’s Hebrew Roots Website
The Sabbath and
Biblical Festivals
Learn about the Sabbath and Feasts of YHWH
Eddie Chumney’s Hebrew Roots Website
Learn about the Tabernacle
Eddie Chumney’s Hebrew Roots Website
Recommended Reading For Further Study
Messiah Volume 1, 2 and 3 Avi Ben Mordachi
http://www.millennium7000.com/
Restoring the Two Houses of Israel- Eddie Chumney
The Feasts of Messiah – Eddie Chumney
Who is The Bride of Christ-Eddie Chumney
Who is Israel – Angus and Batya Wooten
Restoring Israels Kingdom – Angus and Batya Wooten
First Fruits of Zion – Torah Club Volume 1,2,3, 4
and 5
Prayer Helps
Shemoneh
Esreh-Amidah and Ha Adonai Tefillah/The Lords Prayer
Traditional
Jewish Prayers and Blessings
(Jewish
Website by D’vorah, Click here for more insights into Jewish Prayer)
(Daily
Petitions to Yahweh)
(to
build up your faith)
Who I am In Messiah
Scriptures
(What
Yeshua did for you)
Click Here to
Return to Index Page
Lots more to See and Read !
Baruch HaShem Adonai –
Shalom B’Shem Yeshua Ha Mashiach
Deborah
All Rights Reserved ã2003-2004/5764-5765 Deborah’s Messianic
Ministries/Debra E. Brandt
[1] An excellent Torah Devotional is the Walk Series, Walk Genesis, Walk Exodus, Walk Leviticus, Walk Number, Walk Deuteronomy , by Jeffery Enoch Feinberg, PHD by Lederer Books, a division of Messianic Jewish Publishers. Easy to read, with Hebrew nuggets, and illustrations. Also FFOZ Torah Club is a more detailed study, and worth enrolling for.
[2]The Jewish New Testament, (Clarksville, MD: Jewish
New Testament Publications) 1996.
[3]The New American Standard
Bible, 1995 Update, (La Habra, California: The Lockman Foundation) 1996.
[4]The New American Standard
Bible, 1995 Update, (La Habra, California: The Lockman Foundation) 1996.
[5] Christ In The Passover – Ceil and Moshe Rosen copyright 1978 by The Mood Bible Institute of Chicago, Moody Press.
[6]The New American Standard
Bible, 1995 Update, (La Habra, California: The Lockman Foundation) 1996.
[7]Edersheim, Alfred, Bible
History: Old Testament, (Oak Harbor, WA: Logos Research Systems, Inc.)
1998.
[8] Christ In The Passover – Ceil and Moshe Rosen copyright 1978 by The Mood Bible Institute of Chicago, Moody Press.
[9]The Jewish New Testament, (Clarksville, MD: Jewish
New Testament Publications) 1996.
[i] An excellent Messianic Jewish Devotional called The Walk Series, Walk Genesis, Walk Exodus, Walk Leviticus, Walk Numbers and Walk Deuteronomy by Jeffery Enoch Feinburg, PhD. Published by Lederer Books Messianic Jewish Publishers is a wonderful Daily Devotional to use for studying Torah, along with FFOZ Torah Club which is more detailed. Both will give you additional insights into Torah.
[ii] This book is filled with Scripture Prayers to help you pray the Word – Harrison House Publishers, Germaine Copeland –Available in any Christian Book Store
[iii] You can order The Art Scroll Seder Series through Amazon. Com or First Fruits of Zion