Beth Elohim Messianic Synagogue
Parashah #15: Bo (Go) (Sh’mot) Exodus 10:1-13:16
Haftarah: Yirmeyahu (Jeremiah) 46:13-28
B’rit Chadashah: Revelation 8:6-9:12; 16:1-21
This year’s commentary will address the overall theme of the parashah, but I am going to target several different verses which I have found are the source of questions and debate over the years.
The theme of this parashah is the concept of redemption. Israel was redeemed from bondage in Egypt symbolic of a true-believer’s redemption from the bondage of a sinful lifestyle. As part of this process we learn that any true believer; the Israelites and the foreigners traveling with them then, (Gen. 12:49) and anyone who wants to be grafted into the covenants of Israel; Ephraim Israel and Judah Israel now and in the future (Ezekiel 37:15-28). It is clear that anyone who wants to be included in the community of Israel (true believers in this context), must follow G-d’s commands/instructions/law rather than demanding that the “host nation/people) assimilate into their ways/religion/customs, etc. (Ex. 12:48-9).
The entire message of redemption grows out of this covenant relationship between G-d and his people, first described in the book of Exodus. This creates a quandary for Christians and other religious sects who are taught and erroneously believe that G-d’s laws / instructions were “nailed to the cross!” If this were so, Yahshua’s earthly ministry would have no foundation. Several themes in the book Exodus can be easily traced either through historical events or through prophecy to Yahshua’s life and ministry. The series of plagues sent over the Egyptians because of Pharaoh’s hard-heartedness of his own choosing (7:1-12:30), such as the miraculous crossing of the Sea of Reeds, followed by the destruction of Pharaoh’s army (15:1-31), are examples of historic fact, symbology, and prophecy. The number of plagues and the time between them show us that G-d is patient to a point. However, there is a point of “no return” whereby G-d allows the unrepentant antinomian to follow the broad road to destruction. In Matthew 7:13-14 we read “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.”
G-d gave Pharaoh 10 “chances” to accept the fact that the G-d of Israel is Sovereign over the universe, is Just, and will deliver His people. Each plague carried a profound significance for the Egyptians and the Israelites. Both nations witnessed G-d’s commitment to fulfill his promises and deliver those who are faithful and lovingly obedient to G-d’s commands/instructions out of love even when it seems impossible. Furthermore, G-d makes it clear that His commands are perpetual, to be observed throughout all generations. This includes all Jew and Gentile believers.
The establishment of the true Hebrew calendar according to G-d’s instruction is described in this parashah (Ex. 12:1). Just looking at the various calendars available today, even within traditional Judaism, one can easily see how far man has distorted, modified, and abrogated G-d’s commands. Immediately following instructions for establishing the biblical calendar, G-d gives instructions for the first Pesach (Passover) which is to be observed “from generation to generation you are to celebrate it by a perpetual regulation” (Ex. 12:14).
At Qumran where the Dead Sea Scrolls were found, a calendar was found that is based on 364 days. This is important because it divides into both 4 and 7, a symmetrical kind of calendar in which significant days fall on the same weekday every year! This contrasts with the Gregorian calendar most used today, which is 365.25 days with a leap year every four years, and the lunar calendar used by the rabbinic Jewish community today, which is influenced by many celestial observations and halachic decisions in the Oral Torah and the Talmud on such things as what to do when major events fall on Shabbat. The Qumran calendar is consistent and appears to include the beliefs of the members of the community regarding perfection and holiness. With G-d’s directive to establish the first month of the year as Aviv, also called Nissan, and the Essene calendar, we can rest assured we are starting the true biblical year according to G-d’s designation.
Addressing another verse which is often the subject for debate concerns whether we are permitted to eat something than has not become chametz although the ingredients for the end product may have leavening agents. If one limits the reading on this subject to Chapter 12:15-20, the restriction that includes not having any leavening agents in the home is not included. We must go to Exodus 13:7 that reads “Matzah is to be eaten throughout the seven days; neither chametz nor leavening agents are to be this verse and other of G-ds commands in general, just take a virtual trip on the Internet and read to your hearts’ content. The point is, G-d’s Word is what it is and it is not up for our “opinions” as to its validity and reliability. G-d’s Torah is not a “proposal,” or presented for a “vote” on whether we like it or if we have a “better idea.” Christian clergy who teach their congregations are also guilty of the idea that we may pick and choose which of G-d’s commands we will observe, if any of them (Matt. 5:18; 7:15-20). Furthermore, we are forbidden from doing any work except what is necessary to prepare food during the Feast of Unleavened Bread, a practice that is not often observed but is commanded.
Moving to another area in which questions often arise is found in Chapter 13. Specifically, why a donkey is specifically mentioned in verse 13?
If the Israelite owner of a first-born donkey/ass was unable to redeem the animal through the sacrifice of a lamb or kid, then the donkey itself was to be killed as a sacrifice by breaking its neck, rather than through the shedding of its blood. This was because although donkeys were extensively used by the Israelites as a beast of burden, it was ceremonially unclean because it does not chew the cud noted in Leviticus 11:1-46). Therefore, it could not be used as a blood sacrifice.
It is not difficult for those who have a zeal for learning and observing G-d’s Torah to appreciate the complex yet also basic instructions of G-d to those who love him. Each parashah has within it hidden gems of knowledge when coupled with wisdom form above, provides the talmid/talmida a sense of spiritual wonderment and gratitude that G-d loves us so much that he provides all the Light we need to discover and follow that narrow path that leads to life.
Haftarah: Jeremiah 46:13-28
This haftarah compliments the parashah which describes the utter subjugation of Egypt with prophecy of another defeat that was to take place some 800 years later. Egypt was swept away by the Babylonian king, Nebuchadnezzar after a long competition for world domination. Jeremiah had another name for the king “Nebuchadrezzer”, because of his eventual persecution and destruction of Israel. Jeremiah uses various similes describing Egypt’s hopelessness against Babylon, after making it clear that the reason for Babylon’s domination is because HaShem will buffet Egypt, rendering her haughtiness hopeless against the northern conqueror.
The good news described at the end of the haftarah is that G-d assures Jacob that he need not worry. His enemies will be destroyed although Jacob will be punished for past transgressions. His punishment will be done in a measured way. He will never be destroyed and when all his enemies are destroyed, he will survive, stronger than ever. The one condition is that Jacob is told to not fear but serve G-d because Israel’s destiny is dependent on service of G-d. If people who claim to be G-d’s servants truly submit to Him as their Master, they can feel secure that they will emerge triumphantly. This “if-then” concept in our haftarah is consistent with the entirety of G-d’s Torah regarding our expected obedience out of love to G-d if we want to reach the finish line victorious.
B’rit Chadashah:
Today we will focus on Revelation 8:6-9:12; 16:1-21. Rev. 9:4 refers to “those who have not the seal of G-d on their foreheads…” This points us to Revelation chapter 7 where the 144,000 are sealed with “the seal of the living Elohim”. In Rev. 14:1 we read that these 144,000 have “his [the Lamb’s] Father’s name written on their foreheads.” They are also described as “firstfruits unto G-d and to the Lamb” (Rev 14:4) (in Hebrew “firstfruits” and “firstborn” are the same word). Remember that Passover is to be a sign upon ones hand and forehead (Sh’mot 13:9, 16) and that at Passover the blood of the Lamb redeems the firstborn and protects them from the plague of the firstborn. The seal of the living G-d in Revelation is clearly connected to the mitzvot of Passover, the t’fillin and the mezuzah. In the book of revelation this seems to be contrasted with the “mark of the Beast” (Rev. 13:16-17; 14:9, 11; 20:4).
Now let us examine a related passage in Yechezk’el [Ezekiel] 9. YHVH sends and angelic being to set a mark upon the foreheads of the men that sigh and that cry for all the abominations that are done in the midst thereof. Then He sends six beings with slaughter weapons to kill all of those that lack this mark. The being, which marked them then, goes before the throne of YHVH, takes fire and casts it down. This clearly parallels 7:1-8; 8:1-5. The question is: What are the “abominations” that the marked/sealed ones of Yechezk’el 9 are mourning about? The answer is found in the previous chapter.
Throughout Yechezk’el Chapter8 we are told of various “abominations.” The first of these involves an “image of jealousy” (8:5-6). Scholars generally identify this as the idol of Astarte. Halley’s and Unger’s Bible Handbooks makes this identification. Astarte is also known as Ishtar and Easter. The next “abomination” involves men worshipping in the dark (8:7-12), and the next involved a woman “weeping for Tammuz” (8:13-14). Finally, we are shown men facing the east and worshipping the sun in the east (8:15-17). These images all point to observances in Christendom today. Roman Catholics commonly worship images of Mary whom they call “The Mother of God” (a title of the goddess Easter). There is a period of mourning for the dead deity (lent), a time in which altar candles are removed and the altar is dark, followed by rejoicing as his resurrection with a sunrise service. So, the ‘abominations” that those marked on their foreheads are mourning about involve the observance of Easter.
TAMMUZ (Tam’ muhz) -A Sumerian god of vegetation. The worship of Tammuz by women in Jerusalem was revealed as one of the abominations in Ezekiel (8:14-15). According to the pagan religion, Tammuz was betrayed by his lover, Ishtar, and as a result dies each autumn. The wilting of the vegetation at that time of year is seen as a sign of his death. This caused great mourning in the ancient world and was why the women in Jerusalem wept.
The English word “Easter” comes from the name of the Anglo-Saxon goddess of the dawn. We can see this intentional mistranslation in the King James translation of the Bible. So, those with the seal of G-d are observing Passover and those that do not receive this seal are observing Easter, there is a clear relationship revealed in these passages as follows:
Passover-Seal of G-d T’fillin & Mezuzahs are literal manifestation of this seal; Easter-mark of the Beast. Time will tell what the actual mark is, whether it is physical, spiritual, or both.
In this new light let us reexamine our Torah passage.
And it [Passover] shall be a sign unto you upon your hand and for a memorial between your eyes… (Sh’mot 13:9)
And it [Passover] shall be a token upon your hand and for frontlets between your eyes…
The lesson to be learned is this: Passover is to be to us a memorial between our eyes, as a seal upon our foreheads and those with this seal should mourn because of the abomination of Easter and all it represents.
Shabbat Shalom,
Rabbi Tamah Davis-Hart