February 2011
Greetings to everyone!
February is upon us already, and our minds are turning to thoughts of longer days and brighter sunshine. Wiarton Willie has apparently predicted an early Spring, just another six weeks of Winter left. (I have a theory that if he does see his shadow, we will have to endure another month and half of Winter). No matter how long this magical season lasts (I like Winter) we carry on with the ministry of getting the word out, and helping believers make the connection with their faith roots.
I recently found photos of the painting above on the internet. I have long admired this work by John E Gilman entitled “Moses’ Tabernacle in the Wilderness". I first saw a print of it in 2005. I appreciate it for a number of reasons – artistically: for the way the light of the sky is intensified by the power of the light held in the column over the Mishkan or Tabernacle. From an academic viewpoint however, it gives one some insight into the layout of the Tabernacle as it is described in the Torah. It also gives one a sense of the vastness of the Israelite encampment as they inhabit the Wilderness of Sinai at the base of Mount Horeb. Indeed the site must have been the size of a small city. I have included it in this edition of our Newsletter because it is timely – we are currently studying the book of Exodus in our daily parsha readings, and our teaching for this edition deals with a visit made to the Israelite camp by Moshe’s family. I can’t help but think that, as Yitro came over a hilltop, he would have looked out over something that looked like this.
February is upon us already, and our minds are turning to thoughts of longer days and brighter sunshine. Wiarton Willie has apparently predicted an early Spring, just another six weeks of Winter left. (I have a theory that if he does see his shadow, we will have to endure another month and half of Winter). No matter how long this magical season lasts (I like Winter) we carry on with the ministry of getting the word out, and helping believers make the connection with their faith roots.
I recently found photos of the painting above on the internet. I have long admired this work by John E Gilman entitled “Moses’ Tabernacle in the Wilderness". I first saw a print of it in 2005. I appreciate it for a number of reasons – artistically: for the way the light of the sky is intensified by the power of the light held in the column over the Mishkan or Tabernacle. From an academic viewpoint however, it gives one some insight into the layout of the Tabernacle as it is described in the Torah. It also gives one a sense of the vastness of the Israelite encampment as they inhabit the Wilderness of Sinai at the base of Mount Horeb. Indeed the site must have been the size of a small city. I have included it in this edition of our Newsletter because it is timely – we are currently studying the book of Exodus in our daily parsha readings, and our teaching for this edition deals with a visit made to the Israelite camp by Moshe’s family. I can’t help but think that, as Yitro came over a hilltop, he would have looked out over something that looked like this.
THIS MONTH’S TEACHING: *OF JUDGES AND JUDGEMENTS*
(Note: As always, when reading this “on line”, you will find some words in blue ‘ink’ which have a number attached. By placing your cursor on the number, you will find further information pop up. For those reading as a hard copy, look for footnotes at the bottom of the page.)
I had a rather interesting thing happen recently at one of our Shabbat morning Torah Study sessions. We were a good sized crowd and everyone was enjoying a lively discussion about the passage from Exodus in which Yitro (Jethro) comes to visit Moshe and they have what may well have been a rather intense dialogue regarding the delegation of tasks. Everyone in the group had an opinion about one thing or another, mostly dealing with the details of Yitro’s visit and instruction. Toward the end of our time together, as we were making our last few comments, one of the participants stopped us all in our tracks by pointing out that some of our questions could not be answered succinctly, but that there was a question no one had thought to ask. We waited for the pearl of wisdom to come forth. Then he continued… “Don’t you think it’s important to ascertain ‘Why?’”…. “Why this passage is related to the reader now – at this point in the overall telling of the story of the Exodus?”
Now, those of you who know me well will recall that this question was always one of the important things to ascertain about a passage one was studying, and even more so if it was the source of a message/sermon – especially if, as in this case, it seems to have been dropped into the flow of the account rather abruptly. When Sid reminded us of this, I actually felt a little embarrassed that I had missed wondering about it myself, and I thanked him for his insight after the class.
So why is this story told to us here? The previous parsha (B’Shallach / “After he had let go” which covers Exodus 13:17 – 17:16) deals with the details of the first few weeks of the journey. We learn in the beginning of the passage that Elohim decided not to take the Israelites by way of the shortest route because that would have led to a large battle – a fight which could well have dampened the enthusiasm of the refugees. Instead they cross over a body of water[1] followed by the armies of Pharaoh which are drowned at the hand of G-d. After the people rejoice, Moshe receives a reminder that the travellers are to proceed to the foot of Sinai / Mt Horeb where Elohim had first spoken with Moshe. They travel on from place to place, entering into the Wilderness of Shur where they run low on water and the Waters of Marah were ‘healed’. They continue to the Oasis of Elim where they find abundant water in twelve springs[2]. At the half way point of this part of their journey, they enter the Wilderness of Sin, approaching Sinai. In response to their complaints, Elohim provides manna for them to eat. It is also here that the people encounter the first feeding of quail. This will re-occur in a more miraculous event during the second segment of the Exodus journey[3]. The journey then continues on the way to Sinai but they encounter problems once again at a place called Rephidim. Once again the people complain about a water shortage, but it is seen as more serious than this by the sages of the Talmud. In a study of this passage, in ‘Mechilta-Yitro’, it states that Rephidim is a contraction of the phrase: “They loosened their grip on the Torah” inferring a sudden lack of faith in God – even though He has led them and provided for them for some two months in the harshest of climes. Here we now encounter the story of the Massah U’Meribah[4]. It is here that Moshe strikes the rock and Elohim provides water for the people once again. It is also here at Rephidim that the Amalekite peoples attack the Israelites.
According to the claim of some Rabbinic sages (Ramban for one) it is this attack by the Amalekites that motivates Yitro to come and visit. The Parsha Yitro, which opens with his coming to the Israelite campsite, is located beginning at Exodus 18:1 and continues to Chapter 20:23. Yitro, we have met before (see Exodus 2:15-3:1). He is a priest of the Moabite[5] people and the father of Tzipporah (Zipporah) and therefore the father in law of Moshe. Moshe had lived with Yitro’s family / tribe for some 40 years after his escape from Egypt. It was Yitro’s flock that Moshe was tending when he was called to ascend Sinai in the Horeb area to hear the call of G-d on his life. There are other points about his return which may be factors in his coming to visit Moshe also.
In Exodus 4, Moshe is on his way to make his demands before Pharaoh in obedience to the Lord’s call. We learn in this passage that Moshe’s life was threatened and it is commonly held that this was a time of cleansing in Moshe’s life – for not everything was in compliance with God’s command. One of his sons was as yet uncircumcised. This left an opportunity for impurity of purpose and life which was unacceptable. Tzipporah, we are told, performed the circumcision on her son so as to save Moshe’s life[6]. It is of interest to note that Tzipporah is not mentioned again until chapter 18:2-6. Here we learn that – at some point – Moshe had sent her back to her father in Moab. Some Rabbis believe that Moshe “sent her away” (vs. 2) because of her action in chapter 4, in which case it may have been like a divorce. Others claim that he sent her back for her own safety as they were embarking on a dangerous mission. Still others claim that, although she remains unmentioned, she accompanied Moshe to Egypt, and was with him for the beginning of the Exodus, but then he sent her ahead of the refugees to be secure with Yitro in her home territory. Whatever the case, we see Tzipporah and her sons returning alongside Yitro as the parsha opens.
There is a point of contention here, regarding the timing of Yitro’s arrival, depending on which school of thought one follows. R. Ibn Ezra[7] (along with others) holds that Yitro came following the receiving of the Torah (Law) on Sinai. According to this ‘school’, it was the news that the law had been given which prompted him to join Moshe. On the other hand, Ramban[8] and others felt that the Torah should be taken as chronological and thus stated that Yitro joined Moshe prior to the receiving of the Law on Sinai, as the Torah presents it. He claims that the miracle of the crossing of the sea, and the battle against the Amalekites swayed Yitro to join up with Moshe. Exodus 18:9 states: “Yitro rejoiced over all the good that HaShem[9] had done for Israel, that He had rescued it from the hand of Egypt…. Now I know that HaShem is greater than all the gods, …” In 18:27 however, we read that Moshe sent his father-in-law back to his homeland, presumably taking Tzipporah and the family with him. (Compare this account with Numbers 10:29-32) Again there is confusion around the actual events. Did Yitro leave now (Ramban) or did he stay for a year and then return to his camp. Personally, I suspect that Yitro stayed the year and spent his time studying the teachings and culture of Judaism for when he does return to Midian he teaches his family all he knows and they convert to the new faith and later join Moshe et al and receive land near Jericho in honour of Yitro’s role noted in this parsha. Thus, his departure is noted here only to bring that section of the reading to a close.
It is the events between Yitro’s arrival and his departure that we were examining in the study group. Is it chronologically accurate or did Yitro actually arrive later? Is it possible that Yitro did not come to Moshe’s camp at all, but rather that this is simply a story to provide a transition from one event to another? In either case, what is the significance of this story? Or, more to the point, what is the significance of the advice he gives to his son-in-law? And thus we return to our original question: “Why is this passage ‘here’?”
Nothing in Scripture is accidental – and that includes the placing of an account of interest such as this parsha. Yitro comes to the camp and before long he sees the pressure under which Moshe is labouring. The people of God were a contentious lot, and many had issues with their neighbour or with the leadership as we see in upcoming parshiot. Moshe spends much of his day passing judgement on the people’s concerns. “Yitro saw everything that he was doing to the people and he said, ‘What is this thing that you do to the people? Why do you sit alone with all the people standing by you from morning to evening?’” Moshe said to his father-in-law, ‘Because the people come to me to seek God. When they have a matter, one comes to me, and I judge between a man and his fellow, and I make known the decrees of God and His teachings.’” [The sense of this seems to be that Moshe was teaching God’s commandments one at a time, as the situation arose. Each decision and decree was thus the result of some issue that had come before him.]
Yitro pointed out that this was a waste of Moshe’s time and energy. “The thing that you do is not good. You will surely become worn out – you as well as this people that is with you – for this matter is too hard for you, you will not be able to do it alone.. Now heed my voice, I shall advise you, and may God be with you. You be a representative to God, and you convey the matters to God.” [In short, Yitro is suggesting that Moshe fill the office of a mediator.] You shall caution them regarding the decrees and the teachings , and you shall make known to them the path in which they should go and the deeds that they should do. And you shall discern from among the entire people, men of accomplishment, God-fearing people, men of truth, people who despise money, and you shall appoint them leaders of thousands, leaders of hundreds, leaders of fifties and leaders of tens. They shall judge the people at all times, and they shall bring every major matter to you, and every minor matter they shall judge, and it will be eased for you, and they shall bear with you. If you do this thing – and God shall command you – then you will be able to endure, and this entire people as well, shall arrive at its destination in peace.”
In summary then, Yitro – who was both a priest and a leader of experience amongst his own people – advised Moshe to choose a group of men to act as judges over the more minor matters, relieving him of his duty so that he could truly be the leader and the teacher of the people, the role to which he had been called by Elohim. As a result of Yitro’s advice, Moshe chose from among the twelve tribes a group of 70 wise, incorruptible and Godly men to become the Shoftim [Judges]. These 70 leaders from amongst the people, incidentally, likely form the origin of the Sanhedrin council, still in effect in Y’shua’s time. These men would form the entire legal community, as it were, of the developing Israelite nation. It would be a daunting task, but an all important one.
Moshe had been doing this job all on his own. He relied on the teaching he had experienced growing up – first in his parent’s home, then in the courts of Pharaoh, and finally in the household of Yitro. His one “ace up the sleeve” was the revelation given to him by the God of the Israelites, the God who had called him to be the leader and judge, the One who had laid the foundations for the Law since the time of creation and ensured their being carried throughout history by entrusting the essential seeds of His commandments to worthy folk, laws as old as “keep the seventh day set apart”, to those as recent as “You shall celebrate this Festival every year on the 14th of Nissan.” But these laws had never been gathered together, collated we would say today. Now this suddenly became a necessity.
In Chapter nineteen of Exodus, we read that the Israelites left Rephidim, arrived in the Wilderness of Sinai, and finally encamped “opposite” the mountain. A great anticipation hangs in the air – even though the crowds are not aware of what is to follow, there is a sense of expectation and humility before the mountain of God. They set up camp ‘opposite’ – not in terms of antagonistic behaviour – but rather in the sense that a star student will sit ‘opposite’ the teacher so as to receive directly all the wisdom the teacher has to offer. Chapter 19 continues to describe all the preparations commanded of the people at the base of the mountain.
Finally, after many trips up and down the face of the mountain to meet individually with God, on the sixth day of Sivan, exactly 7 weeks and 1 day after the Passover of the Angel of Death back in Egypt, Moshe climbs up to receive the encoded laws of the Tribes of Israel. These will include the primary laws which we call (although Scripture does not) the Ten Commandments[10]. These are laid out in Chapter 20 and draws this parsha to a close. Moshe’s instructions will also include what became known as the Ordinances (parsha : “Mishpatim”) of Chapter 21-23 which lay out how day to day decisions of the judges will be governed. Finally, in the next Parsha, (“T’Rumah”) [11]we find the instructions for the creation of the Mishkan or Tabernacle which will become the focal point of the Israelite encampment and indeed, their life and culture from that time onward.
The reason this story of Yitro’s visit is placed where it is then, is to prepare and introduce the need for Elohim’s revelation and encoding of the Law of Israel. The purpose behind the Law is to lay out the interpersonal behavioural expectations for the people of God, and give the newly formed Council of Judges the instrument by which they will make just and merciful decisions when those expectations are not met – first in the wilderness wanderings, and later in the Promised Land. They will eventually become the basis for law in nations around the world, but more importantly, they will serve as the compass point to bring people of “every tongue and tribe and nation” to the goal of God’s Torah – Y’shua HaMeshiach – the Living Word.
ENGAGEMENTS
Since the last newsletter went out, the engagement in Wasaga Beach – a Passover Demonstration – has been confirmed. I am looking forward to this because it is in the parish where I did a few services last summer, and the priest is a long time friend. I have also gotten to know many of the people there already and a few of them of members of our sojourner’s group. The event will be held on the evening of Maundy Thursday, April 21st. At this point, we are planning to have both Messianic music and a dance demonstration as part of the evening. I am not sure of the venue as of yet, but I know that we are all hoping for a good sized turnout, so if you would like to be a part of it, please contact the Parish of Stayner / Wasaga Beach at 1 705 428 3465
With our pastor at Emmanuel having left to join the faculty at Wycliffe College, we have begun the search for a new clergy person to carry on the ministry. In the meantime, we welcome The Rev’d Paul Walker as our interim pastor. I have been asked to celebrate communion on two occasions – March 6th and May 1st. because Paul has previous engagements. On both these occasions, the D’rash / Message will be given by Jonathan Springthorpe, our parish family ministry leader, and a student at Wycliffe. It is looking as if the May 1st service will be a baptism. There may be a third opportunity as well, but that is still in ‘negotiation’.
I am hoping again this year to take summer replacement opportunities around the area / diocese. I hope you will pray with me that God will open the doors for this to happen and also to provide other speaking engagements for the ministry.
CHAVARAH NEWS & BIBLE STUDY NOTES
Our little group continues to study the book of Exodus, looking each week at a different parsha (section) of the story of the journey which the Israelites made so long ago. We have had a lot of fun doing this – learning all the while about new aspects of what the Scriptures are trying to teach us, and applying those things in our daily lives.
Recently, we were able to attend the Synagogue in our neighbourhood for a special occasion. They welcomed one of the Rabbi’s professors from her college. His theme for the day was “Is the Bible Truth?” He spoke first about the book of Ruth and offered many insights into the story which were new to me, and perhaps most of those in attendance (about 50-60 people) In the afternoon, following kiddush (lunch), he gave a lecture which both entertained in a light hearted way but also challenged many of the aspects of the Bible which we have accepted for years. The questions which followed the lecture portrayed the discomfort of some of the participants, while others seemed to be intrigued by new thinking and new opportunities to learn.
The Chavarah continues to meet on Saturday mornings for our little service of praise and prayer. Our services are done with humility and order, and yet at the same time – they are informal and keyed to the little group setting for dialogue and participation. If you would care to join us for a service, let me know in advance but be prepared to spend much of the day with us because after the service we enjoy a delicious kiddush meal.
FROM THE “IN” BOX
First may I say, in addition to the more personal thanks sent to individuals already, thank you to all those who responded to last month’s appeal for ongoing support for the ministry. I am most appreciative of your gifts and donations.
Second, thank you to all those who took time to write a little note of encouragement or up-dating. I have included some of your comments below. Some of these came directly to us by e-mail. Others were included on the Website “Guest Page” area and others came to me via “facebook”. Yes, I am on facebook, although I don’t “go there” everyday. I have not yet graduated to Twitter. I suspect by the time I do, if ever, it will be out of fashion and replaced by the next wave of the social net-working technology.
Here’s what a few people had to say:
“Hi Brian,
I just finished reading the latest newsletter. I certainly couldn't figure out why you were writing about a New Year for trees...but the connection to the tithe is very interesting. Now, I can see why it's important.”
“Hey...I spent a bit of time this morning looking at your website. I really liked the "Our Founding Director" page where you gave your history. I think it's a good bio...not too long, gave all the highlights...It's a really good website.”
“Good teaching Brian. Enjoying it as I have no other source of learning at this time. Thank you.”
“Shalom Brian,
I'm enjoying your teaching that you posted tonight. I was reading Eerdman’s Handbook of the Bible earlier regarding Exodus and the building of the Tabernacle. Our church asked Les and I to help with the teaching about the Tabernacle and the priesthood, the sacrifices in order to give them a better understanding of these subjects. Your teaching has come in at the right time! thanks my friend.”
“Shalom Rabbi Brian,
Just a few words to express how much we enjoy receiving your teachings. As Messianic believers we have a deeper understanding of the Jewish roots of our faith, however we are not receiving these teachings in the evangelical churches. Thank you for sharing truths that keep us growing in our knowledge of the Word which in turn strengthens our faith and deepens our understanding of the Holy Scriptures. May the Lord Bless you and Keep you.”
PRAYER REQUESTS
Since sending out the last newsletter, I have had a ‘meeting’ with my doctor and I can now share the news with you. I was holding off in the hope that I might have good news to share. In a sense, I guess I do, however there is also concerning news. It is now official – I have been diagnosed with Diabetes (Class 2). The good news is that I should be able to control it with good eating habits. I have a Glycemic Index list of good foods (and bad foods) so now, along with keeping Biblically kosher, I have to avoid other ‘stuff’, too. Please pray that I will be obedient (it is quite hard to change all my ways) to the rules of better eating habits, and also that I will be able to shed a few more pounds through exercise and diet.
The son of good friends of ours (Reuben) continues to do battle with his health concerns. They are far more serious than mine. Please pray with us that the doctors will soon make a break through and be able to treat all his problems and that the Lord will provide wisdom for the care-givers and healing for Reuben.
Please continue to pray for the search committee at Emmanuel as they create the “parish profile” and begin the search for a new ministry leader. This can be a long and tedious process – some congregations take up to two years. You can uphold them in prayer for strength and endurance throughout the process.
As I mentioned above, please pray for some summer placements and engagements for the ministry. This really is our lifeline for financial support and the building up of our mailing list. If you are part of a congregation or small group which you think might benefit from learning something about our faith roots, please speak to your group leader about inquiring as to how we might be able to help.
Finally, please pray that the Lord will provide for our financial strength. I know that there are many readers who enjoy the material we provide. You have read some of their comments above. You can be a part of making it possible on an ongoing basis. Please prayerfully consider how the Lord would use you in this matter. As usual, instructions for making contributions will be found below.
Until next month….
"Y'varehch'cha Adonai v'yeesh m'recha –
May the Lord Bless you and Keep you."
FOOTNOTES:
[1] Which body of water this was has been a point of controversy since the beginning of Biblical criticism. It is too detailed to get into at this time – and may be the focus of another teaching in the future.
[2] Note the numbers 12 and 70 in this story – a shadow of what is to come in the story of the journey.
[3] First of all, the quail (at this point) are not really miraculous. They were a naturally occurring ‘event’. Of further note however is that - in light of what is about to happen (i.e. the giving of the Ten Commandments) - please note that the Sabbath day of rest is mentioned here. The fourth commandment has been in force since creation. This is an important clue to the make up of the commandments.
[4] Massah U’Meribah means Quarreling and Testing. At Rephidim, the people contended with God and His servant Moshe and they put the Lord to the test. This story also is material for a later teaching as there is a goldmine of understanding here.
[5] The Moabites were the descendants of an illegitimate conjoining of Lot and his eldest daughters following their escape from Sodom and Gomorrah. The younger daughter also gave illegitimate birth to the ancestors of the Ammonites. (See Genesis 19:30-38)
[6] This account may be found in Exodus 4:21-26, just before Aharon is told to go and meet his approaching brother.
[7] Ibn Ezra (c. 1089/1092 to c.1164/1167) was a Spanish born poet, grammarian, philosopher and Biblical commentator. During his post 1140 CE journeys around Europe and the Holy Land he studied and taught about the Torah including many of his own reflections. His full name was Rabbi Avraham ben Meir Ibn Ezra.
[8] Ramban (Rabbi Moses Ben Nahman of Geroni (1194-1270). Also known as Nahmonides (Grk) was a student of medicine and Philosopher who upheld the Talmudic/Mishnaic teachings. His reflections on Scripture and the Talmud are well respected.
[9] HaShem literally means the Name. It is used in the Stone Edition Art Scroll Chumash in place of YHVH or LORD, so as to not write or speak the actual name of Elohim.
[10] In actual fact, the term Ten Commandments is a misnomer. What was received is more correctly called the “Ten Words”, however even this term is not found at this point in Scripture, except perhaps in a few “well-meaning” English versions where it is used as a title for the section. In Hebrew there are no titles in this manner. The term “Ten Words” is actually only found in relation to the second set of Commandments / Words delivered after the Golden Bull incident beginning with Chapter 34, verse 14 – a set of commandments which differ in many ways from these original words. The Term is found in verse 28.
[11] For more on parsha T’Rumah see our website at http://www.bethroaytovministries.com/most-recent-teaching.html or check out our Archives page for “The Other Temple”.
(Note: As always, when reading this “on line”, you will find some words in blue ‘ink’ which have a number attached. By placing your cursor on the number, you will find further information pop up. For those reading as a hard copy, look for footnotes at the bottom of the page.)
I had a rather interesting thing happen recently at one of our Shabbat morning Torah Study sessions. We were a good sized crowd and everyone was enjoying a lively discussion about the passage from Exodus in which Yitro (Jethro) comes to visit Moshe and they have what may well have been a rather intense dialogue regarding the delegation of tasks. Everyone in the group had an opinion about one thing or another, mostly dealing with the details of Yitro’s visit and instruction. Toward the end of our time together, as we were making our last few comments, one of the participants stopped us all in our tracks by pointing out that some of our questions could not be answered succinctly, but that there was a question no one had thought to ask. We waited for the pearl of wisdom to come forth. Then he continued… “Don’t you think it’s important to ascertain ‘Why?’”…. “Why this passage is related to the reader now – at this point in the overall telling of the story of the Exodus?”
Now, those of you who know me well will recall that this question was always one of the important things to ascertain about a passage one was studying, and even more so if it was the source of a message/sermon – especially if, as in this case, it seems to have been dropped into the flow of the account rather abruptly. When Sid reminded us of this, I actually felt a little embarrassed that I had missed wondering about it myself, and I thanked him for his insight after the class.
So why is this story told to us here? The previous parsha (B’Shallach / “After he had let go” which covers Exodus 13:17 – 17:16) deals with the details of the first few weeks of the journey. We learn in the beginning of the passage that Elohim decided not to take the Israelites by way of the shortest route because that would have led to a large battle – a fight which could well have dampened the enthusiasm of the refugees. Instead they cross over a body of water[1] followed by the armies of Pharaoh which are drowned at the hand of G-d. After the people rejoice, Moshe receives a reminder that the travellers are to proceed to the foot of Sinai / Mt Horeb where Elohim had first spoken with Moshe. They travel on from place to place, entering into the Wilderness of Shur where they run low on water and the Waters of Marah were ‘healed’. They continue to the Oasis of Elim where they find abundant water in twelve springs[2]. At the half way point of this part of their journey, they enter the Wilderness of Sin, approaching Sinai. In response to their complaints, Elohim provides manna for them to eat. It is also here that the people encounter the first feeding of quail. This will re-occur in a more miraculous event during the second segment of the Exodus journey[3]. The journey then continues on the way to Sinai but they encounter problems once again at a place called Rephidim. Once again the people complain about a water shortage, but it is seen as more serious than this by the sages of the Talmud. In a study of this passage, in ‘Mechilta-Yitro’, it states that Rephidim is a contraction of the phrase: “They loosened their grip on the Torah” inferring a sudden lack of faith in God – even though He has led them and provided for them for some two months in the harshest of climes. Here we now encounter the story of the Massah U’Meribah[4]. It is here that Moshe strikes the rock and Elohim provides water for the people once again. It is also here at Rephidim that the Amalekite peoples attack the Israelites.
According to the claim of some Rabbinic sages (Ramban for one) it is this attack by the Amalekites that motivates Yitro to come and visit. The Parsha Yitro, which opens with his coming to the Israelite campsite, is located beginning at Exodus 18:1 and continues to Chapter 20:23. Yitro, we have met before (see Exodus 2:15-3:1). He is a priest of the Moabite[5] people and the father of Tzipporah (Zipporah) and therefore the father in law of Moshe. Moshe had lived with Yitro’s family / tribe for some 40 years after his escape from Egypt. It was Yitro’s flock that Moshe was tending when he was called to ascend Sinai in the Horeb area to hear the call of G-d on his life. There are other points about his return which may be factors in his coming to visit Moshe also.
In Exodus 4, Moshe is on his way to make his demands before Pharaoh in obedience to the Lord’s call. We learn in this passage that Moshe’s life was threatened and it is commonly held that this was a time of cleansing in Moshe’s life – for not everything was in compliance with God’s command. One of his sons was as yet uncircumcised. This left an opportunity for impurity of purpose and life which was unacceptable. Tzipporah, we are told, performed the circumcision on her son so as to save Moshe’s life[6]. It is of interest to note that Tzipporah is not mentioned again until chapter 18:2-6. Here we learn that – at some point – Moshe had sent her back to her father in Moab. Some Rabbis believe that Moshe “sent her away” (vs. 2) because of her action in chapter 4, in which case it may have been like a divorce. Others claim that he sent her back for her own safety as they were embarking on a dangerous mission. Still others claim that, although she remains unmentioned, she accompanied Moshe to Egypt, and was with him for the beginning of the Exodus, but then he sent her ahead of the refugees to be secure with Yitro in her home territory. Whatever the case, we see Tzipporah and her sons returning alongside Yitro as the parsha opens.
There is a point of contention here, regarding the timing of Yitro’s arrival, depending on which school of thought one follows. R. Ibn Ezra[7] (along with others) holds that Yitro came following the receiving of the Torah (Law) on Sinai. According to this ‘school’, it was the news that the law had been given which prompted him to join Moshe. On the other hand, Ramban[8] and others felt that the Torah should be taken as chronological and thus stated that Yitro joined Moshe prior to the receiving of the Law on Sinai, as the Torah presents it. He claims that the miracle of the crossing of the sea, and the battle against the Amalekites swayed Yitro to join up with Moshe. Exodus 18:9 states: “Yitro rejoiced over all the good that HaShem[9] had done for Israel, that He had rescued it from the hand of Egypt…. Now I know that HaShem is greater than all the gods, …” In 18:27 however, we read that Moshe sent his father-in-law back to his homeland, presumably taking Tzipporah and the family with him. (Compare this account with Numbers 10:29-32) Again there is confusion around the actual events. Did Yitro leave now (Ramban) or did he stay for a year and then return to his camp. Personally, I suspect that Yitro stayed the year and spent his time studying the teachings and culture of Judaism for when he does return to Midian he teaches his family all he knows and they convert to the new faith and later join Moshe et al and receive land near Jericho in honour of Yitro’s role noted in this parsha. Thus, his departure is noted here only to bring that section of the reading to a close.
It is the events between Yitro’s arrival and his departure that we were examining in the study group. Is it chronologically accurate or did Yitro actually arrive later? Is it possible that Yitro did not come to Moshe’s camp at all, but rather that this is simply a story to provide a transition from one event to another? In either case, what is the significance of this story? Or, more to the point, what is the significance of the advice he gives to his son-in-law? And thus we return to our original question: “Why is this passage ‘here’?”
Nothing in Scripture is accidental – and that includes the placing of an account of interest such as this parsha. Yitro comes to the camp and before long he sees the pressure under which Moshe is labouring. The people of God were a contentious lot, and many had issues with their neighbour or with the leadership as we see in upcoming parshiot. Moshe spends much of his day passing judgement on the people’s concerns. “Yitro saw everything that he was doing to the people and he said, ‘What is this thing that you do to the people? Why do you sit alone with all the people standing by you from morning to evening?’” Moshe said to his father-in-law, ‘Because the people come to me to seek God. When they have a matter, one comes to me, and I judge between a man and his fellow, and I make known the decrees of God and His teachings.’” [The sense of this seems to be that Moshe was teaching God’s commandments one at a time, as the situation arose. Each decision and decree was thus the result of some issue that had come before him.]
Yitro pointed out that this was a waste of Moshe’s time and energy. “The thing that you do is not good. You will surely become worn out – you as well as this people that is with you – for this matter is too hard for you, you will not be able to do it alone.. Now heed my voice, I shall advise you, and may God be with you. You be a representative to God, and you convey the matters to God.” [In short, Yitro is suggesting that Moshe fill the office of a mediator.] You shall caution them regarding the decrees and the teachings , and you shall make known to them the path in which they should go and the deeds that they should do. And you shall discern from among the entire people, men of accomplishment, God-fearing people, men of truth, people who despise money, and you shall appoint them leaders of thousands, leaders of hundreds, leaders of fifties and leaders of tens. They shall judge the people at all times, and they shall bring every major matter to you, and every minor matter they shall judge, and it will be eased for you, and they shall bear with you. If you do this thing – and God shall command you – then you will be able to endure, and this entire people as well, shall arrive at its destination in peace.”
In summary then, Yitro – who was both a priest and a leader of experience amongst his own people – advised Moshe to choose a group of men to act as judges over the more minor matters, relieving him of his duty so that he could truly be the leader and the teacher of the people, the role to which he had been called by Elohim. As a result of Yitro’s advice, Moshe chose from among the twelve tribes a group of 70 wise, incorruptible and Godly men to become the Shoftim [Judges]. These 70 leaders from amongst the people, incidentally, likely form the origin of the Sanhedrin council, still in effect in Y’shua’s time. These men would form the entire legal community, as it were, of the developing Israelite nation. It would be a daunting task, but an all important one.
Moshe had been doing this job all on his own. He relied on the teaching he had experienced growing up – first in his parent’s home, then in the courts of Pharaoh, and finally in the household of Yitro. His one “ace up the sleeve” was the revelation given to him by the God of the Israelites, the God who had called him to be the leader and judge, the One who had laid the foundations for the Law since the time of creation and ensured their being carried throughout history by entrusting the essential seeds of His commandments to worthy folk, laws as old as “keep the seventh day set apart”, to those as recent as “You shall celebrate this Festival every year on the 14th of Nissan.” But these laws had never been gathered together, collated we would say today. Now this suddenly became a necessity.
In Chapter nineteen of Exodus, we read that the Israelites left Rephidim, arrived in the Wilderness of Sinai, and finally encamped “opposite” the mountain. A great anticipation hangs in the air – even though the crowds are not aware of what is to follow, there is a sense of expectation and humility before the mountain of God. They set up camp ‘opposite’ – not in terms of antagonistic behaviour – but rather in the sense that a star student will sit ‘opposite’ the teacher so as to receive directly all the wisdom the teacher has to offer. Chapter 19 continues to describe all the preparations commanded of the people at the base of the mountain.
Finally, after many trips up and down the face of the mountain to meet individually with God, on the sixth day of Sivan, exactly 7 weeks and 1 day after the Passover of the Angel of Death back in Egypt, Moshe climbs up to receive the encoded laws of the Tribes of Israel. These will include the primary laws which we call (although Scripture does not) the Ten Commandments[10]. These are laid out in Chapter 20 and draws this parsha to a close. Moshe’s instructions will also include what became known as the Ordinances (parsha : “Mishpatim”) of Chapter 21-23 which lay out how day to day decisions of the judges will be governed. Finally, in the next Parsha, (“T’Rumah”) [11]we find the instructions for the creation of the Mishkan or Tabernacle which will become the focal point of the Israelite encampment and indeed, their life and culture from that time onward.
The reason this story of Yitro’s visit is placed where it is then, is to prepare and introduce the need for Elohim’s revelation and encoding of the Law of Israel. The purpose behind the Law is to lay out the interpersonal behavioural expectations for the people of God, and give the newly formed Council of Judges the instrument by which they will make just and merciful decisions when those expectations are not met – first in the wilderness wanderings, and later in the Promised Land. They will eventually become the basis for law in nations around the world, but more importantly, they will serve as the compass point to bring people of “every tongue and tribe and nation” to the goal of God’s Torah – Y’shua HaMeshiach – the Living Word.
ENGAGEMENTS
Since the last newsletter went out, the engagement in Wasaga Beach – a Passover Demonstration – has been confirmed. I am looking forward to this because it is in the parish where I did a few services last summer, and the priest is a long time friend. I have also gotten to know many of the people there already and a few of them of members of our sojourner’s group. The event will be held on the evening of Maundy Thursday, April 21st. At this point, we are planning to have both Messianic music and a dance demonstration as part of the evening. I am not sure of the venue as of yet, but I know that we are all hoping for a good sized turnout, so if you would like to be a part of it, please contact the Parish of Stayner / Wasaga Beach at 1 705 428 3465
With our pastor at Emmanuel having left to join the faculty at Wycliffe College, we have begun the search for a new clergy person to carry on the ministry. In the meantime, we welcome The Rev’d Paul Walker as our interim pastor. I have been asked to celebrate communion on two occasions – March 6th and May 1st. because Paul has previous engagements. On both these occasions, the D’rash / Message will be given by Jonathan Springthorpe, our parish family ministry leader, and a student at Wycliffe. It is looking as if the May 1st service will be a baptism. There may be a third opportunity as well, but that is still in ‘negotiation’.
I am hoping again this year to take summer replacement opportunities around the area / diocese. I hope you will pray with me that God will open the doors for this to happen and also to provide other speaking engagements for the ministry.
CHAVARAH NEWS & BIBLE STUDY NOTES
Our little group continues to study the book of Exodus, looking each week at a different parsha (section) of the story of the journey which the Israelites made so long ago. We have had a lot of fun doing this – learning all the while about new aspects of what the Scriptures are trying to teach us, and applying those things in our daily lives.
Recently, we were able to attend the Synagogue in our neighbourhood for a special occasion. They welcomed one of the Rabbi’s professors from her college. His theme for the day was “Is the Bible Truth?” He spoke first about the book of Ruth and offered many insights into the story which were new to me, and perhaps most of those in attendance (about 50-60 people) In the afternoon, following kiddush (lunch), he gave a lecture which both entertained in a light hearted way but also challenged many of the aspects of the Bible which we have accepted for years. The questions which followed the lecture portrayed the discomfort of some of the participants, while others seemed to be intrigued by new thinking and new opportunities to learn.
The Chavarah continues to meet on Saturday mornings for our little service of praise and prayer. Our services are done with humility and order, and yet at the same time – they are informal and keyed to the little group setting for dialogue and participation. If you would care to join us for a service, let me know in advance but be prepared to spend much of the day with us because after the service we enjoy a delicious kiddush meal.
FROM THE “IN” BOX
First may I say, in addition to the more personal thanks sent to individuals already, thank you to all those who responded to last month’s appeal for ongoing support for the ministry. I am most appreciative of your gifts and donations.
Second, thank you to all those who took time to write a little note of encouragement or up-dating. I have included some of your comments below. Some of these came directly to us by e-mail. Others were included on the Website “Guest Page” area and others came to me via “facebook”. Yes, I am on facebook, although I don’t “go there” everyday. I have not yet graduated to Twitter. I suspect by the time I do, if ever, it will be out of fashion and replaced by the next wave of the social net-working technology.
Here’s what a few people had to say:
“Hi Brian,
I just finished reading the latest newsletter. I certainly couldn't figure out why you were writing about a New Year for trees...but the connection to the tithe is very interesting. Now, I can see why it's important.”
“Hey...I spent a bit of time this morning looking at your website. I really liked the "Our Founding Director" page where you gave your history. I think it's a good bio...not too long, gave all the highlights...It's a really good website.”
“Good teaching Brian. Enjoying it as I have no other source of learning at this time. Thank you.”
“Shalom Brian,
I'm enjoying your teaching that you posted tonight. I was reading Eerdman’s Handbook of the Bible earlier regarding Exodus and the building of the Tabernacle. Our church asked Les and I to help with the teaching about the Tabernacle and the priesthood, the sacrifices in order to give them a better understanding of these subjects. Your teaching has come in at the right time! thanks my friend.”
“Shalom Rabbi Brian,
Just a few words to express how much we enjoy receiving your teachings. As Messianic believers we have a deeper understanding of the Jewish roots of our faith, however we are not receiving these teachings in the evangelical churches. Thank you for sharing truths that keep us growing in our knowledge of the Word which in turn strengthens our faith and deepens our understanding of the Holy Scriptures. May the Lord Bless you and Keep you.”
PRAYER REQUESTS
Since sending out the last newsletter, I have had a ‘meeting’ with my doctor and I can now share the news with you. I was holding off in the hope that I might have good news to share. In a sense, I guess I do, however there is also concerning news. It is now official – I have been diagnosed with Diabetes (Class 2). The good news is that I should be able to control it with good eating habits. I have a Glycemic Index list of good foods (and bad foods) so now, along with keeping Biblically kosher, I have to avoid other ‘stuff’, too. Please pray that I will be obedient (it is quite hard to change all my ways) to the rules of better eating habits, and also that I will be able to shed a few more pounds through exercise and diet.
The son of good friends of ours (Reuben) continues to do battle with his health concerns. They are far more serious than mine. Please pray with us that the doctors will soon make a break through and be able to treat all his problems and that the Lord will provide wisdom for the care-givers and healing for Reuben.
Please continue to pray for the search committee at Emmanuel as they create the “parish profile” and begin the search for a new ministry leader. This can be a long and tedious process – some congregations take up to two years. You can uphold them in prayer for strength and endurance throughout the process.
As I mentioned above, please pray for some summer placements and engagements for the ministry. This really is our lifeline for financial support and the building up of our mailing list. If you are part of a congregation or small group which you think might benefit from learning something about our faith roots, please speak to your group leader about inquiring as to how we might be able to help.
Finally, please pray that the Lord will provide for our financial strength. I know that there are many readers who enjoy the material we provide. You have read some of their comments above. You can be a part of making it possible on an ongoing basis. Please prayerfully consider how the Lord would use you in this matter. As usual, instructions for making contributions will be found below.
Until next month….
"Y'varehch'cha Adonai v'yeesh m'recha –
May the Lord Bless you and Keep you."
FOOTNOTES:
[1] Which body of water this was has been a point of controversy since the beginning of Biblical criticism. It is too detailed to get into at this time – and may be the focus of another teaching in the future.
[2] Note the numbers 12 and 70 in this story – a shadow of what is to come in the story of the journey.
[3] First of all, the quail (at this point) are not really miraculous. They were a naturally occurring ‘event’. Of further note however is that - in light of what is about to happen (i.e. the giving of the Ten Commandments) - please note that the Sabbath day of rest is mentioned here. The fourth commandment has been in force since creation. This is an important clue to the make up of the commandments.
[4] Massah U’Meribah means Quarreling and Testing. At Rephidim, the people contended with God and His servant Moshe and they put the Lord to the test. This story also is material for a later teaching as there is a goldmine of understanding here.
[5] The Moabites were the descendants of an illegitimate conjoining of Lot and his eldest daughters following their escape from Sodom and Gomorrah. The younger daughter also gave illegitimate birth to the ancestors of the Ammonites. (See Genesis 19:30-38)
[6] This account may be found in Exodus 4:21-26, just before Aharon is told to go and meet his approaching brother.
[7] Ibn Ezra (c. 1089/1092 to c.1164/1167) was a Spanish born poet, grammarian, philosopher and Biblical commentator. During his post 1140 CE journeys around Europe and the Holy Land he studied and taught about the Torah including many of his own reflections. His full name was Rabbi Avraham ben Meir Ibn Ezra.
[8] Ramban (Rabbi Moses Ben Nahman of Geroni (1194-1270). Also known as Nahmonides (Grk) was a student of medicine and Philosopher who upheld the Talmudic/Mishnaic teachings. His reflections on Scripture and the Talmud are well respected.
[9] HaShem literally means the Name. It is used in the Stone Edition Art Scroll Chumash in place of YHVH or LORD, so as to not write or speak the actual name of Elohim.
[10] In actual fact, the term Ten Commandments is a misnomer. What was received is more correctly called the “Ten Words”, however even this term is not found at this point in Scripture, except perhaps in a few “well-meaning” English versions where it is used as a title for the section. In Hebrew there are no titles in this manner. The term “Ten Words” is actually only found in relation to the second set of Commandments / Words delivered after the Golden Bull incident beginning with Chapter 34, verse 14 – a set of commandments which differ in many ways from these original words. The Term is found in verse 28.
[11] For more on parsha T’Rumah see our website at http://www.bethroaytovministries.com/most-recent-teaching.html or check out our Archives page for “The Other Temple”.
