Parashah #35: Naso (Take) B’midbar (Numbers) 4:21-7:89

Beth Elohim Messianic Synagogue

Parashah # 35: Naso (Take): B’midbar [Numbers] 4:21-7:89
Haftarah: Shof’tim (Judges) 13: 2-25
B’rit Chadashah: Yochanan (John) 7:53-8:11; Acts 21:17-32

In this Parashah we read about the heads of the tribes bringing offerings to commemorate the consecration of the Mishkan (Tabernacle) and the offerings are identical. Knowing that the Torah does not insert one extraneous word, why did it not read at the end of the offering of the first prince, “and the rest of the heads of the tribes gave exactly the same?”” There are two other places in the Torah where this question arises. The first is when Eliezer, Yitzhak’s servant, is sent to find a wife for Ya’akov. First, the Torah tells us about the test, and then word for word tells how it was accomplished. The second time is with the building of the Mishkan. First, the Torah goes into all the details of what was to be created for the Mishkan, and then repeats all the details again when the Mishkan was built.
Ask yourself, why does the Torah go into such lengthy details in regards these things? The Mishkan was the sanctuary where we served G-d in antiquity, and the Torah wants us to participate in the joy and happiness accompanying every phrase of its creation because the Sanctuary was the home of G-d’s spirit. Likewise, our bodies (sanctuaries) are the home of G-d’s Ruach HaKodesh (Holy Spirit), and we should observe our own creation, from the planning to the finished product of His creation. We should observe the continuing process of the Ruach in our spiritual growth until we become that which He intended.
Finally, we see that there are three examples given us and we see that these relate to three spheres that make up the essence of our community. The first is the family unit, the second is our relationship to YHVH as believers (our religion), and the third is our nationality as Israelites. All three of these play a vital role in making us who we are.
In this Parashah the laws of a Nazarite vow are described. In the Haftarah, we read the story of a Nazir call Shimshon (Samson).
This chapter describes G-d’s rescue of the people of Israel after a 40-year rule under the Philistines. Of course, this was not a straight-forward rescue. G-d works in mysterious ways. Man could never have predicted the use of Shimshon (Samson) in the way he was blessed and used by G-d, allowed to fall from grace with Delilah, and then redeemed through his self-nullification and repentance with his final mitzvoth being the destruction of more Philistines than he’d killed in his life. One lesson of many in this passage is that we must learn to trust G-d for our every need. Situations that may seem hopeless in our lives are in reality situations orchestrated or allowed by G-d to demonstrate His power and be glorified as the One True G-d. This is the whole point of living. We recite the Akdamus during Shavu’ot that contains several verses addressing this very point. Ezekiel 39:7 speaks against Magog in the context of the Gog/Magog war waged against Israel that will also result in the nations’ acknowledgement that G-d is Adonai; the Holy One of Israel. We read: “I will also send fire against Magog and against those living securely in the coastlands; then they will know that I am Adonai. I will make my holy name known among my people Israel; I will not allow my holy name to be profaned any longer. Then the Goyim will know that I am Adonai, the Holy One of Israel. Yes, this is coming, and it will be done,’ says Adonai Elohim; ‘this is the day about which I have spoken.’”

B’rit Chadashah: John 7: 53-8:11; Acts 21:17-32

John 7:53-8:11 is believed by most scholars to have been inserted into the manuscript of John at some later time and is not the actual writing of John. They believe it is from oral tradition, but at the same time they believe it is historically correct. This section mainly reports history of movement and does not introduce doctrine or theological concepts.
Chapter 8:11 however, does address a woman taken in adultery, which relates to the Torah and the punishment prescribed for such a sin. In verse 5 Moshe is cited, as is the Torah for the prescribed punishment. Verses 7, 11 give Yahshua’s response, and I might add that it showed four things. 1. He was not against the Torah, (2) instead He was merciful toward the woman, as YHVH was merciful toward David who was guilty of not only adultery but also murder. (3) He opposed her sin (4) He could silence hecklers and put them to shame (Matt. 22:13). This also relates to the ritual of jealousy in which the Sages said that a man demanding his wife submit to the ritual must first be without sin and who is without sin?
Acts 21: 17-32
Not mentioned by Sha’ul is the great collection of money he was bringing to Yerushalayim for the Jewish poor. It probably had already been delivered. But his concern was with the things YHVH had done among the Gentiles through him. He is bringing the elders up to date on his work. Verse 20 teaches us something. Many Church institutions teach that the leadership in Jerusalem was against Sha’ul’s efforts, but as you can see from this verse upon hearing Sha’ul’s report they praised YHVH Elohim. These believers intensely committed to their Jewishness praised YHVH for what he was doing and addressed Sha’ul as “brother.”
In verse 20 some translations translate muriades as thousands when referring to the messianic believers. Literally, it means tens of thousands. Traditional Judaism teaches that the Messianics were a negligible number during first century Judaism. Let us see if that was so.
A census of the Jewish population taken by Emperor Claudius in 48 AD found at least 6, 944,000 within the empire. Without getting into all the mathematics involved the messianic population of Jerusalem was about 5%, which would reflect the word in the text, meaning tens of thousands. The messianic population of Jerusalem based on a population of 80,000 as estimated by the Biblical Archeology Society was no less than 20,000 messianic Jews, which constituted about 1/4 of the population. We extrapolate that number to the minimum number of world Jewry at that time and there would have been about 640,000 messianic Jews worldwide.
We also see that in this section, the Jews or better Judeans are jealous for the Torah or zealots for the Torah. YHVH describes Himself as jealous for His Torah in Exodus 20:5, and nowhere here is there any condemnation for their devotion to the Torah. Not only were they Jews (not ex-Jews as Christianity would have us believe) but also they behaved according to their doctrine and faith, which means that they observed Torah and were zealous for it. In verse 21 Ya’akov’s careful choice of the verb “katechethesan” which means “catechism” shows that he was aware of what had been rumored to the Messianic Jews about Sha’ul was not true, that Sha’ul had been teaching all the Jews living among the gentiles to apostatize (Greek “apostasia” literally means, stand-apart and implies rebellion from Torah. The apostasy has two parts: (1) Not to have their sons circumcised (2) not to follow the traditions. These are the same issues in Acts 15. Basically it meant then, and even today it is taught that Sha’ul was a traitor to the Jewish people who taught Jews all over the Diaspora to quit functioning as Jews.
There is one point I’d like to make to refute these charges.
1) Sha’ul himself did not violate the Torah after coming to trust in Yahshua. He had Timothy circumcised (16:3). He kept numerous Jewish customs -taking a vow (18:18), observing YHVH’s festivals (20:16); paying for the vow ending sacrifices at the Temple (following vv. 23-27); fasting on Yom Kippur (27:9). He regularly attended synagogue services and was welcome to teach in them (17:2), as Messianic Jew he remained a Pharisee (23:6). As such he could say that he believed everything that accords with the Torah (24: 14), and that he had a clear conscience before YHVH and man (24:16) that he had committed no offense against Torah (25:8).
Ya’akov purposes a further proof that Sha’ul is not teaching against Torah and Sha’ul is asked to take a vow so that all will know it is so. Sha’ul undergoes a Nazirite vow according to Torah that he was Torah observant and not guilty of any part of the rumors.
In verse 26 Five lies were spread by unbelieving Asian Jews who aroused the Judean Jews.
· That Sha’ul taught against the people (Jews)
· That he taught against Torah
· Taught against the Temple
· Brought Goyim into the Temple
· Or defiled this Holy Place
As the Roman battalion was stationed next to the Temple, Sha’ul was rescued from being killed by
Roman soldiers. What we see in all of this is that are people who have an agenda and to whom proof means nothing. Be they someone who will not believe scriptural proofs that condemn their lifestyle or belief system or someone who politically will not accept truth when it opposes their own agenda.
The Sages Wisdom:
“And He will bring you peace” (6:26)
The Tractate Brachot (56b) says: “If you dream of a pot, expect peace.” What’s the connection between a pot and peace? Reb Tzvi explains that there’s nothing like a pot when it comes to making peace. A pot takes two extremes, water and fire, and enables them to come together. That is what peace is about!
“As they rest, so too shall they travel.” (2:17)
The sacrifice for the first day was brought by Nahshon. Why is he the only head of a tribe whose title, “Nasi” (prince) is not added after his name? A title only has to be used in cases where it adds honor to a name. In Nahshon’s case, no title was necessary to give him honor. His fame preceded him. The Midrash tells us that when B’nai Yisrael left Egypt and was stopped at the Red Sea, it was Nahshon who had the guts to walk into the sea. When the waters reached his neck, they split. Since that event, everyone knew who Nahshon was. He alone didn’t need the title, “Nasi.”
Birkat Cohanim: “The Priestly blessing”
There are 15 words in Birkat Cohanim. The last word in these blessings is Shalom, which means peace, blessing, hello or goodbye, comes after 14 preceding words. Fourteen is equivalent to the numerical value of the word Yad (hand). That is why it is customary when greeting someone, to shake his hand (Yad) and then say, “Shalom.”

Shabbat Shalom,
Rabbi Tamah Davis-Hart