Beth Elohim Messianic Synagogue
Parashah #34: B’midbar (In the desert) 1:1-4:20
Haftarah: Hoshea (Hosea) 2:1-2:22
B’rit Chadashah: Luke 2:1-7; 1 Corinthians 12:12-31
The theme of chapters 1:1-10:10 focuses on the organization of the Israelite nation around the Tabernacle and the maintenance of remaining a holy people unto G-d, assuring His Presence in the Tabernacle. G-d prescribes the directives for taking a census of the military-eligible males, and the election of tribal chieftains. The Levites are separated out as exempt from military service and are given the special privilege of camping closest to the Tabernacle while also assuming the role of G-d’s legion and guards of the Tabernacle. They also had the privilege of dismantling and transporting it as the nation traveled. This honored position and the special tasks the Levites were given at least in part due to their loyalty and courage during the incident of the Golden Calf (Rashi).
Another focus in this week’s parashah is the placement of the tribes around the tabernacle according to HaShem (Num. 2). They were organized in the formation of three tribes each, with each place corresponding to the places which Jacob designated to his sons when he instructed them on how to escort his burial platform to its final resting place. It is interesting that this parashah is read just before the festival of Shavu’ot. According to rabbinic Judaism maintains that the timing of this parashah is appropriate because one of the 48 qualities by which the Torah is acquired is being someone who recognizes his own place. Again according to rabbinical Judaism, the Mishna lists 48 qualities or skills needed to obtain or acquire the Torah. Keep in mind this is in reference to the Oral Torah which includes the traditions of men and “additional” laws and rules not found in G-d’s Torah. A detailed teaching on this subject is beyond the scope of this teaching but may be explored through the website at https://rabdavis.org and accessing the “ask the rabbi” link.
While priests and kings are accorded a special status in the Torah, by virtue of their heritage or birth relate to G-d in a unique way, reflected in rabbinic Jewish law. But even rabbinic Jews realize that Torah study does not necessarily affect social standing, and it is accessible to everyone who is willing to commit to learning, internalizing, and acting upon G-d’s Word/ G-d’s Torah.
Indeed, we are not “free” in its truest sense until we relinquish our egos and animal desires and take hold of G-d’s Torah. Each of the 48 Ways described in the Talmud provide steps along the way of becoming free. Each addresses a different aspect of our spiritual and moral character with the goal of defining, refining, and balancing each one.
The 49th step is a comprehensive review with the key to spiritual growth is the realization that repenting and refining ourselves is a life-log process that requires continual maintenance. The final step unifies the 48 and 49th. The 50th step is connecting with G-d. I submit this is a progressive process that begins with our responding to the call of the Ruach HaKodesh to leave apostate religion and to become one with G-d’s people, true believers according to G-d’s definition found throughout G-d’s Torah.
The concept of the 48 ways to acquire God’s Torah can be very helpful as we examine ourselves each day. This process may be compared to the attitude that was necessary when the tribes were ordered to place themselves in specific positions, some further away from the Tabernacle than others. In the order of the banners, each tribe took its place according to HaShem’s directive. There may have been some individuals who resented their placement, thinking they “deserved’ a closer position to the Tabernacle, but the Torah does not provide any information to that effect. The only democracy at that time was determined by G-d.
From the beginning of Israel as a nation, it was essential that everyone knew his place and his/her role in the community. There is a steep learning curve that will, with time, prayer, and following G-d’s Torah will reveal the truth that our value is not determined by our “place in line” so to speak which includes our social or monetary standing. Our value is determined by G-d who will ultimately judge each of us concerning our love and obedience to His Torah, or continued rebellion against His Word (Rev. 22:12).
There are reasons for the specific placement of the tribes, some of which we may not be given privilege to, but there are some deductions we may safely make regarding the character of the tribes in connection with their placement. For example, according to the Chumash “Ephraim’s formation was to the west, the source of extreme weather, such as hail, cold, and heat [possibly because the Mediterranean was west of Eretz Israel]. The Midrash derives homiletically that the three tribes in this formation possess the strength that is necessary to withstand such harsh elements. Furthermore, G-d’s Presence was at the western side of both the Tabernacle and the Temple, in the boundary of Benjamin’s portion in the Land (Deut. 33:12). The strength represented by these three tribes (Ephraim, M’nasheh, Binyamin) is the necessary companion of Torah (Judah) and repentance (Reuven), for both dedication to Torah study and repentance require strength of conviction and character (Ramban).
Haftarah Connection (Hoshea 2:1-22)
This week’s haftorah begins with the words “The number of the children of Israel shall be as the sand and of the sea [shore], which can be neither measured nor counted.;” an appropriate reading for the first Torah reading of the Book of Numbers.
Hosea first prophesies about the eventual reunification of the houses of Judah and Israel. We alluded to this in the discussion on placement of Benyamin, Menasheh, and Ephraim on the west side of the Tabernacle. During the Messianic Era, these two perennial antagonists will make peace and appoint a single leader. Hosea then rebukes the Jewish people for their infidelity, abandoning their “husband, “G-d, and engaging in adulterous affairs with pagan deities. He describes the punishments they will suffer because of their unfaithfulness. Our world and nation will have to endure G-d’s punishment as well because of unwillingness to follow G-d’s instructions.
Eventually Hosea reassures the Jews that they will repent, and G-d will accept them wholeheartedly. The haftorah concludes with the moving words: “And I will betroth you to Me forever, and I will betroth you to Me with righteousness, and with justice and with loving-kindness and with mercy.” We are reminded that the two sticks of Ezekiel MUST be reunited in order for this prophecy to be fulfilled and it is a forgone conclusion that it will be just as G-d’s Torah describes.
B’rit Chadashah: 1 Cor. 12:12-31
This narrative describes an organismic unity of true believers like that of the human body. Indeed, we are part of a whole, the sum of which is greater than the individual part. The body we are speaking of in this context is that of the Messiah (v.27). This is a very different perception than that of 21st century complexity theory that maintains we are all connected in some way but does not acknowledge G-d as the Creator and sustainer of the universe. I encourage exploration of the following verses for more information 6:15; Rom. 12:5; Eph. 1:23, 2:16, 4:4-16. Therefore, all members of the Messiah’s body, whether Jew or Gentile, slaves or free (v. 13), have their places determined by G-d (not man) and have appropriate functions (ministries) which they should find and develop, trusting G-d for empowerment by the Ruach HaKodesh (Holy Spirit). This concept reflects on our parashah describing G-d’s directive for the placement of each tribe around the Tabernacle. Should we have any questions about our “place” in G-d’s service we are told to “ask, and it will be given to you; seek, and you will find; knock and it will be opened to you. For everyone who asks, receives, and the one who seeks finds, and the one who knocks, the door will be opened. (Matt. 7:7-8). We should appreciate and not envy others’ ministries and gifts. The purpose of the gifts, skills, knowledge is NOT for self-aggrandizement or other selfish gain. Rather, they are for building up the whole body in love.
In verse 28, G-d determined several distinct ministries including emissaries, prophets, and teachers. Then He mentioned those who work miracles and those with gifts of healing. Listed next are those with the ability to help those in need and the skill of administration. But exercising those gifts would be manifestly improved if one had the charismatic qualities that are not mentioned in this passage. These are wisdom, knowledge, faith, and discernment of spirits. At the end of this list are the two “showy charismata” that are most easily abused, speaking in different kinds of tongues and interpretation. We must remember that those who exercised this gift of “tongues” spoke in RECOGNIZABLE LANGUAGES with the others. At the same time Sha’ul addressed abuse involved in manifesting the gift of tongues. He instructed the Corinthians not to forbid speaking in tongues and wished that all would speak using this gift. By the way, this gift is NOT meant for today based on the Torah. Sha’ul was speaking to a first-century audience. Later in Scripture we are told in 1 Cor. 13:8 that charity never faileth, but whether knowledge, it shall vanish away.” 1 Cor. 13:9 states “For we know in part, and we prophesy in part” (1 Cor. 13:10). But when that which is perfect is come 5046: teleios; from G5056; complete (as noun, with G3588), completeness: of full age), then that which in part shall be done away.” The word “perfect” is neuter in Greek so does not refer to a man or a woman but to an object. It can therefore be interpreted as referring to the Torah when which was completed by the addition of the B’rit Chadashah (NT) which was also given as Torah (Heb. 8:6).
May we come to understand this truth and not fall into the misunderstanding of those who think, teach, and believe that this refers to Yahshua coming to earth to abolish His/ G-d’s Torah with His sacrifice. G-d forbid! (Rom. 3:31; Matt. 5:17).
Shabbat Shalom,
Rabbi Tamah Davis-Hart