Scroll to Scroll: Todays Parsha #44: Devarim (The Words)

PART 1: THE LAST AND CURRENT TORAH PORTIONS ANSWERS TO LAST WEEKS STUDY QUESTIONS (Matot and Masei): 1) One of the five Midianite kings seems to be thought of as inferior to the others based on the way he is listed. Who is this king and why does he seem inferior to the others? All the other kings have proper names, but Rebas name simply means fourth. In other words, the Torah seems to have only preserved his memory as that fourth guy. 2) How does one regulation in this portion relate squarely to Joseph and Maryam in the NT? if she be married (30:7). The Rabbis comment that there are two stages of marriage. The first KIDDUSHIN does not have the woman leave her fathers house to live with the man. The second NESUIN is full marriage. During this in between state, the woman is not under full jurisdiction of either her father or her husband to be, but the two men share authority over her vows. Though not specifically stated, it is clear that the first stage KIDDUSHIN is intended here. This was also the state that Maryam was in at the time of her impregnation by the Ruach haKodesh which is why Joseph still had the latitude to either charge her with adultery or divorce her quietly. 3) Gentile slaves of Israel have more rights than freed Gentiles living alongside IsraelTRUE OR FALSE? TRUE! ATEM USHVICHEM (31:19) = as for your captives. The Rabbis have an interesting take on this verse. The majority opinion is that Gentiles do not become unclean when they come in contact with a corpse. But, when they are captives or slaves of Israel they actually are considered JOINED to Israel, because many regulations in Torah are given as do this for yourself, for your man-servant for your maid-servant and so on. Once joined to Israel, they are counted as such and will become defiled now by a corpse! 4) How are the number of stops the Israelites made related to both the timing of the Exodus and the Nativity?

There are 42 stops that the Israelites made These are the journeys of the sons of Israel, by which they came out from the land of Egypt by their armies, under the leadership of Moses and Aaron. 2 Moses recorded their starting places according to their journeys by the command of YHWH, and these are their journeys according to their starting places. 3 They journeyed from Rameses (0starting point) in the first month, on the fifteenth day of the first month; on the 1next day after the Passover the sons of Israel started out2boldly in the sight of all the Egyptians, 4 while the Egyptians were burying all their firstborn whom YHWH had struck down among them. YHWH had also executed judgments on their gods. Then the sons of Israel journeyed from Rameses and camped in Succoth (1). They journeyed from Succoth and camped in Etham (2), which is on the edge of the wilderness. 7 They journeyed from Etham and turned back to Pi-hahiroth (did not camp here), which faces Baal-zephon, and they camped before Migdol (3)
6 5

They journeyed from before Hahiroth and passed through the midst of the sea into the wilderness; and they went three days' journey in the wilderness of Etham (again they passed through continuously and did not camp) and camped at Marah (4). 9 They journeyed from Marah and came to Elim (5); and in Elim there were twelve springs of water and seventy palm trees, and they camped there.
10

They journeyed from Elim and camped by the Sea of Reeds (6). 11 They journeyed from the Sea of Reeds and camped in the wilderness of Sin (7). 12 They journeyed from the wilderness of Sin and camped at Dophkah (8). 13 They journeyed from Dophkah and camped at Alush (9). 14 They journeyed from Alush and camped at Rephidim (10); now it was there that the people had no water to drink. They journeyed from Rephidim and camped in the wilderness of Sinai (11). They journeyed from the wilderness of Sinai and camped at Kibrothhattaavah (12). 17 They journeyed from Kibroth-hattaavah and camped at Hazeroth (13). 18 They journeyed from Hazeroth and camped at Rithmah (14). 19 They journeyed from Rithmah and camped at Rimmon-perez (15). 20 They journeyed from Rimmon-perez and camped at Libnah (16). 21 They journeyed from Libnah and camped at Rissah (17). 22 They journeyed from Rissah and camped in Kehelathah (18).
16 23 15

They journeyed from Kehelathah and camped at Mount Shepher (19). 24 They journeyed from Mount Shepher and camped at Haradah (20). 25 They journeyed from Haradah and camped at Makheloth (21). 26 They journeyed from Makheloth and camped at Tahath (22). 27 They journeyed from Tahath and camped at Terah (23).

They journeyed from Terah and camped at Mithkah (24). 29 They journeyed from Mithkah and camped at Hashmonah (25). 30 They journeyed from Hashmonah and camped at Moseroth (26). 31 They journeyed from Moseroth and camped at Bene-jaakan (27). 32 They journeyed from Bene-jaakan and camped at Hor-haggidgad (28). They journeyed from Hor-haggidgad and camped at Jotbathah (29). 34 They journeyed from Jotbathah and camped at Abronah (30). 35 They journeyed from Abronah and camped at Ezion-geber (31). 36 They journeyed from Ezion-geber and camped in the wilderness of Zin, that is, Kadesh (32). 37 They journeyed from Kadesh and camped at Mount Hor (33), at the edge of the land of Edom. 41 Then they journeyed from Mount Hor and camped at Zalmonah (34). 42 They journeyed from Zalmonah and camped at Punon (35). 43 They journeyed from Punon and camped at Oboth (36). 44 They journeyed from Oboth and camped at Iye-abarim (37), at the border of Moab. 45 They journeyed from Iyim and camped at Dibon-gad (38). 46 They journeyed from Dibon-gad and camped at Almon-diblathaim (39). 47 They journeyed from Almon-diblathaim and camped in the mountains of Abarim, before Nebo (40). 48 They journeyed from the mountains of Abarim and camped in the plains of Moab by the Jordan opposite Jericho (41). 49 They camped by the Jordan, from Beth-jeshimoth as far as Abel-shittim in the plains of Moab (42). (Numbers 33:1-49 NAU) There are also 42 years from the time of Exodus to when the Israelites conquer Jericho and there are 42 generations from Abraham to Yshua listed in the Gospel of Matthew. 5) Due to special rulings, women who would have inherited their fathers estate per the criteria of Numbers 27 immediately forfeit that estate if they marry into another tribe, TRUE or FALSE? FALSE.
3 33

28

"But if they marry one of the sons of the other tribes of the sons of Israel, their inheritance will be withdrawn from the inheritance of our fathers and will be added to the inheritance of the tribe to which they belong; thus it will be withdrawn from our allotted inheritance. 4 "When the jubilee of the sons of Israel comes, then their inheritance will be added to the inheritance of the tribe to which they belong; so their inheritance will be withdrawn from the inheritance of the tribe of our fathers." (Numbers 36:3-4 NAU) AND NOW FOR THIS WEEKS PORTION 1) Meaning of this weeks Torah portion and summary of contents:

Devarim means the words and as the book opens we enter the last 5 weeks of Moshes life. Moshe begins the book by recapping the details of the last 40 years. The portion ends with Moshe reminding Israel of the times that YHWH fought for them. Now that the evil generation is gone, the time has come to strengthen their children by having them know that YHWH is with them as they enter Canaan. 2) Parsha (English-Deuteronomy 1:1-3:22). This week we will read the entire portion. 3) Play by Play commentary where appropriate. 4) Point out key Hebrew words/terms. Color Commentary: ACHAD ASAR YOM (1:2) = 11 day journey, from Mount Sinai to Kadesh Barnea. This is a very important clue. Although I have been finding a lot of great debate pro and con for Jebel al Lawz, most who are against it seem to be using it as a way to discredit Ron Wyatt, whom many believe did not give accurate information. For me personally, I think Wyatt had a mixed career that was dead on accurate with some things and misguided on others, but this is history and archaeology we are talking about, not personal vendettas. Jebel al Lawz is about 150 miles from Kadesh Barnea. One source against its candidacy declared it impossible to march that far, searching for water, in 11 days. However, I strongly disagree, because of course YHWH is GUIDING THEM by divine means, day and night, to get them to the mountain. Also Moshe has been there before and would know the best route back. YHWH would not put the Israelites into doubt and hardship on their way to get the Ten Commandments. Even slowly walking, its 4 miles an hour. Walk even just 6 hours a day, 24 miles a day, and by day 11 you have done 264 miles. Okay so they will rest on Shabbat, so its 10 walking days times 24 = 240 miles. Walk just one more hour7 hours a dayand you will reach Jebel al Lawz on day 8, including not moving on Shabbat. This is more than doablethere may be a lot of side issues that need discussing to prove all things absolutely, but this issue is far from a deal breaker. Others say its 350 miles from Rameses to the Gulf of Aqaba crossing of the Sea of Reeds and therefore impossible for Israel to get there that soon. Once again though, they could have. The only certain time marker we have is that they are out of Elim by 15 Iyar, so one month after the Exodus. They left Egypt on a Friday night (March 22nd) under YHWHs express command to be freed from bondage on the Shabbat. After that they would have rested on Shabbat in absence of a command to do otherwise and they could travel during Friday day. This eliminates March 29, April 5 and April 12 as travel days, leaving us 24 travel days. Going SLOWLY, lets say again 4 miles an hour, 6 hours a day, 24 miles a day. 24 x 24 = 576 miles. I only need 350. Lets take down the speed to 3 miles an hour, 6 hours a day = 18 miles a day. 18 x 24 walking days = 432 miles, so a tad slow. Add

just one more hour of walking through though and it works again: 7 hours a day x 3 miles an hour = 21 miles/day. 21 x 24 walking days = 504 miles. We may not have this totally solved yet, but the critics of Jebel al lawz have not done their math! 40th YEAR, 1ST DAY 11TH MONTH (1:3) = Monday, January 6th, 1406 BCE. BEEVER (1:4) = expound uponliterally to begin to talkindicating Moshe intended to speak for a very long time. This is appropriate given we only have this one certain date in the text of 1 Shevat and it is theoretically possible all of Deuteronomy takes place at that time. BEEVER supports that point of view. BEEVER HA YARDEN BEERETZ MOAV (1:5) = beyond the Jordan, in the land of Moab. This is one of three ways to designate the exact same location for all the speeches in Deuteronomy According to the Book of Deuteronomy, Moses took this occasion to give three addresses to the people of Israelfarewell addresses, because he had been told he could not enter the land with the people. The substance of the addresses is found in Deuteronomy. The first was delivered beyond the Jordan, in the land of Moab (1:5). The secondif the words of 4:44-49 are intended as a heading of the second portion and not as a summary of the firstwas given beyond the Jordan, in the valley opposite Beth-Peor, in the land of Sidon, the king of the Amorites (v. 46). The third was simply, in the land of Moab (29:1). Quite possibly the same location is intended for all three messages.-William Sanford La Sor, Old Testament Survey (Eerdmans: 1982), p. 175. BETH (1:9) = at that time. The Torah repeats the events in Exodus 18 but adds Moshes feelings here while eliminating reference to Jethro who was established as suggesting this before. Jethros omission may also be due to the fact that Midian became a dreaded enemy between Exodus 18 and the start of Deuteronomy. VIDUIM LESHIVTEYCHEM (1:13) = well known to your tribes, also meaning well known in terms of wisdom. They are called CHAKHAMIM (wise men) earlier in the same line. TOV HADAVAR (1:14) = the good word literally but actually a good suggestion. LO TAKIRU PANIM (1:17) = do not tremble/fear before presence/face of any man. LXX reads do not be impressed. VAYIFNU (1:24) = set out for but literally, turned around. YAM SUF (1:40) = Probably Sea of Reeds, but others suggest End Sea or Southern Sea. The Rabbis do seem to agree though on its location, the Gulf of Aqaba.

VAYAKTU ETCHEM BESEIR AD CHORMAH (1:43) = and struck them down at Seir, as far as Chormah. Israel defeated the Canaanites and the Amorites here (Numbers 21:1-3), but before we only knew it to be near Edomite territory, whereas here we have more specific location information, and it is near Mount Seir. VAYTESHVU VEKEDESH YAMIM RABIM KAYAMIM ASHER YESHVATEM (1:46) = and you remained at Kadesh many days, as (many) days as you remained (everywhere else). This lends credence to the idea we got into before, that the stay in Kadesh was very long, 19 years. In Exodus, Moshe is said to have been in Midian also for many days until the pharaoh died. Matching this to the historical record it is easy to prove this was a period of 30+ years. MIDEREKH HA-ARUVAH (2:8) = through the Aravah, going south of the Dead Sea. ZAMZUMMIN (2:20) = Some say that these are the Zuzim in Genesis 14:5 (Rashi ibid.). Others translated Zamzumim as 'plotters' (Targum; Chizzkuni; Tur), or, 'strong nations' (Septuagint). In Arabic, zamzam means to speak gibberish, so that zamzumim may be the equivalent of the Greek-based 'barbarian,' which means 'gibberish speaker.' ELETHETZYON GEVER (2:8) = These places are only known to exist along the Gulf of Aqaba, proving the real route of the Exodus. Here is how bible.ort.org put it. See note on Numbers 33:35. Both are on the Gulf of Aqaba. The Israelites thus headed north from the Gulf of Aqaba directly toward the Dead Sea Note reads: 'Rooster's Crow!' K'rakh Tarngul in Aramaic (Targum Yonathan; Commentary ad loc.) or, 'Rooster City.' It is a town on the Gulf of Aqaba (cf. 1 Kings 22:49, 2 Chronicles 8:17), some 2 miles east of Elath (cf. Deuteronomy 2:8, 1 Kings 9:26). The Israelites therefore had headed south from Kadesh Barnea to the shore of the Gulf of Aqaba. VE-HA-YAMIM ASHER HALACHANU MI-KADESH BARNEA AD-ASHER AVARNU ET-NICHAL ZERED SHLOSHIM USHMONEH AD-TOM KOL-HA-DOR ANSHEY HA-MILCHAMAH MIKEREV HA-MACHANEH KA-ASHER NISHBAH YAHWEH LAHEM (2:14) = From the time that we left Kadesh Barnea until we crossed the Zered Brook, 38 years had passed during which the generation of warriors had died out from the camp, as Yahweh had sworn. This confirms the overall timeline of 42 years from Exodus to the Jericho campaign. The math is simple. The spies came back with a bad report 2 full years after Exodus (Numbers 1:1, 9:1) or into year 3 if you prefer. It takes 38 years from that event in Kadesh-Barnea to cross the Brook of Zered, which is confirmed as the 40th year after Exodus (Numbers 20:1, 33:38).

Then, when Deuteronomy opens (1:3) it is still 11 months after that, followed by Moshes death and mourning for him for another 30 days (Deuteronomy 34:8), ending the 12th month by that time. That brings us to the completion of year 40 and the start of year 41, but this is only 39 years completed of a 40 year curse leveled in Numbers 14, so Joshua now must wait another year before attacking Jericho that next spring. Total: 42 years. 2:23 terms: AVVIM. Some say that they were a Canaanite tribe (Targum Yonathan) and hence identify them with the Chivites (Genesis 10:17; Baaley Tosafoth; Ramban). They are said to be related to the Rephaim (Bereshith Rabbah 26:16), who in turn may have been descendants of the Nefilim (Ramban). Others, however, maintain that the Avvim were a Philistine tribe (Chullin 60b; Rashi) since the Avvim were later found to be one of the divisions of the Philistines (Joshua 13:3). However, if the Kaftorim (see next note) were a Philistine tribe, they might have taken the name of the Avvim from their geographic location. Indeed, there is a city in Benjamin by the name of Avvim, (Joshua 18:23), possibly identified with Ai. There was also Avith in Edom (Genesis 36:36), and Avvah (2 Kings 17:24). GAZZA. Azza in Hebrew. This was originally Canaanite territory (Genesis 10:19). In Abraham's time, Gerar, which was between Rafah (Chatzerim) and Gazza was a Philistine capital (Genesis 20:2), although it was also originally a Canaanite city (Genesis 10:19). KAFTORIM. These were a Philistine people (Genesis 10:14). Some of them may have taken the name Avvim from the previous dwellers of their area (Joshua 13:3, see previous note on Avvim). Some identify the Kaftorim with the Capacodians (Targum; Septuagint). Others identify them with the Demiatim (Saadia), the group living in Demat on the eastern delta of the Nile, near El Arish and west of the modern Port Said. Still other sources state that their place of origin was Cyprus or Crete. VERAGZU VECHALU (2:25) = and quiver/tremble and be whirling (in anguish). KEDEMOTH DESERT (2:26). Kedemoth was an eastern city given to Reuben (Joshua 13:18) and designated as a Levitical city (Joshua 21:37, 1 Chronicles 6:64). Since kedem means 'east,' some call it the 'eastern desert' (Chizzkuni), while others identify it with Matanah in Numbers 21:18 (Ibn Ezra). It is thought to be the present Ez Zafaran, some 16 miles east of the Dead Sea and 13 miles north of the Arnon, near Matanah and Almon Divlathaymah. Hence, the Israelites were then to the east of Sichon's territory. CHARAM (2:34) = annihilate but also declared taboo. SAGAV (2:36) = defend itself. Or, too high. Or, 'was stronger than' (Targum, Ibn Ezra); 'remained above' (Radak, Sherashim); or 'escaped' (Septuagint).

AD HAR CHERMON (3:8) = Mount Hermon, the place Yshua was transfigured in front of Eliyahu and Moshe. BEEVER YARDEN (also 3:8) = literally other side of the Jordancrossed over, Hebrew. Note: 3:11-12 gives dimensions for Og that make him as big as Goliath, 9 feet tall. Guinness Book of World Records has a man 8 feet 11 inches tall as the tallest on record. Goliath was not though a Nephilim, and even though the text suggests the Anakim think they were Nephilim, they could not be because only Noahs family survived the flood. Targum Onkelos says in Genesis that Og was the one giant who survived the flood by holding on to the ark. HA GESHURI (the Geshurites-3:14). An Aramaic nation (cf. 2 Samuel 15:8), possibly identified with Gether son of Aram (Genesis 10:23). Others identify them with the Girgashites (Septuagint; cf. Genesis 10:6, 15:21, Joshua 3:10). They later lived with the Israelites (Joshua 13:13), inhabiting the city of Geshur (Joshua 12:5, 13:11, 2 Samuel 3:3). This is the area between Gilead and Hermon, particularly that to the east and northeast of the Kinnereth. Some identify it with the present Jaulan, or Jisre in Ledjah, to the east of Jaulan. Ancient sources identify it with Kirvah (Targum Yonathan; cf. Shabbath 45b). Torah Question of the Week: Why doesnt Moshe emphasize the specific sins of Israel when summing up the last 40 years? END PART 1

PART 2: THE HAFTORAH Torah Question of the Week: Why doesnt Moshe mention the specific sins of Israel when summing up the last 40 years? As the editors of Stone Chumash rightly point out, Moshes overall point is to warn Israel that if their fathers sinned when the signs and wonders of YHWH were present all the time, how could a new generation who never saw any of this fare any better? Nevertheless, Moshe doesnt want to offend those listening who were born after much of the apostasy had happened. For those who were alive from that time, just mentioning the place names was enough of a rebukesome rabbis think Moshe named some of those places after the sins that took place there. For those who were not there, a broad recap was fine, so long as they were taught later about the sins of their fathers. 1) Haftorah portion (English- Isaiah 1:1-27) and discuss common themes with the Torah portion. 2) Our linguistic commentary 1:4 KABED (weighed down with iniquity), in a bad sense. In a positive sense KABED means to give weight/honor as in honor thy father and thy mother. 1:8 literally reads daughter Zion but is usually translated as beautiful/fair Zion. 1:13: LXX reads fasts and assemblies I cannot abide. So even the fastslike on Yom Kippurdont count when the overall evil is so great. 1:15 MELA (covered), but more accurately, DRENCHED IN BLOOD. VAYIFNU (1:24) = set out for but literally, turned around. 1:27 TZARAPH = smelt, to melt away impurities as in a forge or crucible. FIERY, reminds us of SERAPHIM (angels) though it is spelled with a SHIN rather than a TZADE. 3) Renewed Covenant portion: (English) Yochanan 15:1-11 (all the way through with applicable footnotes.) 4) Highlight common themes in Aramaic (terms in footnotes which I will read, special emphasis on ENA-NA or I am that I am) 5) Apply these themes/issues to modern issues in the Netzari faith. (The issues around Godhead have been confusing people for 2000 years in the WEST. Eastern believers however, conversant in Aramaic terms that have no equivalents

in Greek or Hebrew, can easily know and understand that the Son is not the Father, that YHWH is One but that Yshua is still divine without breaking that Oneness.) 6) Relate to all or part of an Appendix portion of AENT or footnotes from a portion (13 Principles of the Netzari Faith, p. 977-982, or excerpts). STUDY QUESTIONS TO BE ANSWERED NEXT WEEK FOR THIS PORTION: 1) There is a very important calendar clue in Deuteronomy 1:9. What is that clue? 2) Deuteronomy 1 also talks about rising up leaders for Israel, but there is one word used about these leaders that hints at many more gifts than just leadership alone. What is that word and what does it mean, as evidenced by the people who were also described in this manner? 3) How do details in this parsha help solve chronological problems in the book of Judges? 4) Which NT writer seems to draw the most on the themes in Yeshayahu (Isaiah) chapter 1? I will give you my opinion. 5) How do we know that when Yshua refers to My commandments he is really referring to Torah as opposed to his new rules? Torah Thought for the Week: Moshe: The Farewell Tour Begins Theres something about the last part or chapter of a story that always makes it most poignant for me. Our sense of time, as we enter Deuteronomy, is about to be stood on its head. We have spent 40 chapters in Exodus, 27 in Leviticus and 36 in Numbers lovingly and in vast detail going over 119+ years of Moshes life. This is a long story about the long journey of a mans life. But when we get to Deuteronomy, we get 34 chapters dedicated to the last day of Moshes life. More than that, we get 3 long speeches by Moshe himself that basically comprise 95% of the book! So when we read Deuteronomy, we are really reading the words of Moshe himself to an even greater degree perhaps than with the other four books. Yes Moshe wrote Genesis, Exodus, Leviticus and Numbers, but he was also taking dictation from YHWH as well. Here in Deuteronomy he is SPEAKING to all of Israel; exhorting them to obedience and faithfulness DIRECTLY one last time.

10

In other words, Moshe isnt just a major player or character in his fifth book. He IS the fifth book in passionate discourse and fine political maneuverings, as well as with flashes of anger and frustration which are also very evident. We can all imagine the urgency of putting our house in order when we know we are about to die. What can we accomplish for our family and what will remain undone? Even if we can get what we think done accomplished, will it stand for the ages after we are gone? Now what if your house consisted not just of immediate family of spouse and children, but of hundreds of thousands of people? And what if these same people have had a history with you of constant nagging, rebellion and disrespect? NOW how do you feel? We should not mistake Moshes humility with either cynical resignation or ignorance from old age. The text says his spirit was undiminished and his natural force unabated, his eyes not dim, even unto the very hours before his death. Furthermore, Moshe knows that if his people didnt listen when he was around, there is little chance they will do so when he is gone. Three times YHWH wanted to destroy Israel and three times Moshe intervened. What will happen the next time they incense YHWH and He says, Now let Me break out against them and destroy them all? We have often looked upon Moshe dying and not crossing over into Canaan as a punishment and so it is, but in another way, could it not also be a blessing in disguise? Moshe will not live to see Israel ensnared in Canaan, just like King Josiah is spared from seeing the Temple burn. Though YHWH loved Josiah, his righteousness could not undo the damage from Manasseh and destruction was inevitable, but not to have Josiah see that tragedy. Perhaps the same thing is happening with Moshe. 80 years of service and then the pain is over. Otherwise 35 more years of nearly constant warfare await Moshe that would better be served under Joshua. He couldnt even hold his hands up without assistance from two other menwith the battle on the line no less. Deuteronomy though gives us critical glances into the depth of Moshes personal writing style. We just saw at the end of the book of Numbers where Abba YHWH says Moshes travel diary is now part of the official record. Towards the end of this book Moshe will write a very personal song that also goes in the wider narrative of the book. In fact, except for his own funeral and events just after where Joshua pens things, Deuteronomy is all Moshe, all the time and to a level the other four books simply cannot aspire to. But one thing that truly amazes me about Moshe is also the active kind of humility that hardly ever seems to leave him. We tend to think of humility as a passive kind of trait for passive kinds of people. We might say something like, Hes so humble he hardly ever talks but that might not be humility and could be shyness instead. And Moshe is NOT a shy man, even if he does have a little stutter. Instead, Moshe has this active kind of humility that, in addition to drawing his focus away from himself, is still able to think on his feet with clarity and forethought most of us

11

couldnt do even when not stressed. We saw this, for example, when Abba YHWH told Moshe the following
12

Yahweh said to Moses, 'Climb this mountain of the Abarim range, and look at the country which I have given to the Israelites. 13 After you have seen it, you will be gathered to your people, as Aaron your brother was. 14 For you both rebelled in the desert of Zin when the community disputed with me and when I ordered you to assert my holiness before their eyes by means of the water.' (These were the Waters of Meribah of Kadesh, in the desert of Zin.) (Numbers 27:12-14 NJB) I believe, as I said before, that most of us if we were in Moshes position would have protested this decision by Abba YHWH3 mistakes in 80 years gets me out of the Promised Land? But Moshe doesnt skip a beat or take even a moment to bewail his fate. Instead, he thinks about the fate of those that have been nothing but a thorn in his side ever since he came to service
15

Moses then said to Yahweh, 16 'May it please Yahweh, God of the spirits that give life to all living creatures, to appoint a leader for this community, 17 to be at their head in all their undertakings, a man who will lead them out and bring them in, so that Yahweh's community will not be like sheep without a shepherd.' (Numbers 27:15-17 NJB) Its remarkable to me no matter how many times I read it. Its like hes saying, Okay I will die, no problem. But can we make sure our people are okay before I goplease? But, as amazing as that is, Moshe is just getting started in showing us this active humility of his. This is because, even if one of us might have had the strength to be that gracious in the moment, surely when an opportunity might come to change the verdict of death we would have taken it. Not Moshe. Lets see what happens when Abba YHWH delays Moshes death Yahweh spoke to Moses and said, 2 'Exact the full vengeance for the Israelites on the Midianites. Afterwards you will be gathered to your people.' (Numbers 31:12 NJB) Again, what is amazing is what does NOT happen. Moshe could have used this opportunity to say back to Abba YHWH: And, if we can defeat Midian can I please go into the Promised Land with my people? And make no mistake, if it were ANY other Israelite or a group of them, Moshe wouldnt hesitate to make that deal because his humility is active and not shy, as we saw before
13

Moses said to Yahweh: 'Suppose the Egyptians hear about this -- for by your power you brought these people out of their country- 14 and tell the people living in this country. They have heard that you, Yahweh, are with this people, and that

12

you, Yahweh, show yourself to them face to face; that your cloud stands over them and that you go before them in a pillar of cloud by day and a pillar of fire by night. 15 If you kill this people now as though it were one man, then the nations who have heard about you will say, 16 "Yahweh was not able to bring this people into the country which he had sworn to give them, and so he has slaughtered them in the desert." 17 No, my Lord! Now is the time to assert your power as you promised when you said, earlier, 18 "Yahweh, slow to anger and rich in faithful love, forgiving faults and transgression, and yet letting nothing go unchecked, punishing the parents' guilt in the children to the third and fourth generation." 19 In your most faithful love, please forgive this people's guilt, as you have done from Egypt until now.' (Numbers 14:13-19 NJB) There are other strategies Moshe uses to great effect when advocating for Israel. He encourages Abba YHWH to remember His covenant to Abraham, Isaac and Jacob, it wouldnt be fair to them to wipe out rebellious Israel. In another place he boldly proclaims, If you will forgive these people, well and good. If not, blot me out of the book You are writing. In other words, Moshe is as concerned with Yahs glory as he is with Israel having a future. He wants his Elohim to be beyond reproach even amongst ignorant and evil pagan nations. Although heres what surprises me even further: In every case, Moshe wins his argument and gets either a deferred or a mitigated punishment that was no doubt more lenient than Israel either deserved or would have gotten on their own had Moshe not interceded. With a track record like that, one might think he would at least take a shot to delay his own death, for much the same reasons he has given for Israels sake except they were not nearly as worthy as Moshe is. In other words, if Moshe could have prevailed for Israel, it would make sense for him to think, again as any of us might, hey this could be worth a shot, nothing to lose and all to gain. But again, Moshe stays silent and graciously accepts his fate. Hows that for Amazing Grace??? Now here we are in Deuteronomy, the last day of his life, and Moshe is thinking long term all the way. Whereas before he thought of Joshua succeeding him, Moshe also can prophesy centuries from his day into the future
14

'If, having reached the country given by Yahweh your God and having taken possession of it and, while living there, you think, "I should like to appoint a king to rule me -- like all the surrounding nations," 15 the king whom you appoint to rule you must be chosen by Yahweh your God; the appointment of a king must be made from your own brothers; on no account must you appoint as king some foreigner who is not a brother of yours. 16 'He must not, however, acquire more and more horses, or send the people back to Egypt with a view to increasing his cavalry, since Yahweh has told you, "You must never go back that way again." 17

13

Nor must he keep on acquiring more and more wives, for that could lead his heart astray. Nor must he acquire vast quantities of silver and gold. 18 Once seated on his royal throne, and for his own use, he must write a copy of this Law on a scroll, at the dictation of the levitical priests. 19 It must never leave him, and he must read it every day of his life and learn to fear Yahweh his God by keeping all the words of this Law and observing these rules, 20 so that he will not think himself superior to his brothers, and not deviate from these commandments either to right or to left. So doing, long will he occupy his throne, he and his sons, in Israel.' (Deuteronomy 17:14-20 NJB) Moshe is clearly foreseeing the pitfalls of kings like Saul, David and Solomon, four centuries removed from his day. In particular also, Moshe seems to have focused his prophetic eye on David, with the command to not multiply wives and keep a Torah scroll by his bedside that he must read every night. In addition, the admonition to not think himself above his brothers seems particularly appropriate to Davids grandson Rehoboam, who began his rule with a united kingdom and ended it by tearing it apart through the raving madness of his huge ego. But Moshe can also look even further into the future for the benefit of others
13

'You must be faultless in your relationship with Yahweh your God. 14 For these nations whom you are going to dispossess have listened to soothsayers and mediums, but Yahweh your God does not permit you to do this. From among yourselves, from among your own brothers, 15 Yahweh your God will raise up a prophet like me; you will listen to him. 16 This is exactly what you asked Yahweh your God to do -- at Horeb, on the day of the Assembly, when you said, "Never let me hear the voice of Yahweh my God or see this great fire again, or I shall die." 17 Then Yahweh said to me, 18 "What they have said is well said. From their own brothers I shall raise up a prophet like yourself; 19 I shall put my words into his mouth and he will tell them everything I command him. Anyone who refuses to listen to my words, spoken by him in my name, will have to render an account to me. (Deuteronomy 18:13-19 NJB) More than 1,400 years later, that prophet, Messiah Yshua, comes on to the scene to confirm Moshes very words in several places (Mat 5:48) You therefore be perfect as your Father in heaven who is perfect. (Joh 5:45) Why? Do you think I will accuse you before the Father? The one who will accuse you is Moshe, in whom you place your hope! (Joh 5:46) For if only you had believed in Moshe, you would also be believers in me, for Moshe wrote concerning me. (Joh 5:47) And, if you do not believe the writings of that man, how will you believe my words?" In that sense, not only has Moshe seen Mashiyach; he has also glimpse our eternal hope and future as well, but now time is running out.

14

So, because these are the last speeches Moshe gives, though he spoke on many of the precepts before, lets pay extra careful attention this time out. These are, after all, the dying wishes of the man himself. Im Andrew Gabriel Roth and thats your Torah Thought for the Week! Next week we will be exploring VaEtchanan, or Deuteronomy 3:23-7:11. Our Haftorah portion will be Isaiah 40:1-26 and our Renewed Covenant portion will be Matthew 4:111. Stay tuned!

15