Beth Elohim Messianic Synagogue
Parasha #36: B’ha’alotkha (When you set up) B’midbar (Numbers) 8:1-12:16
Haftarah: Z’kharyah (Zechariah) 2:14-4-7
B’rit Chadashah: Yochanan (John) 19: 31-37 Messianic Jews (Hebrews) 3: 1-6
The first sentence in this parashah is the regulation for the way the seven lamps of the Menorah are to be set up so that the light would shine forward. Another piece of information is explained in Exodus 25:32 where the three branches on the Menorah are on one side of the shaft and three branches on the other. Because the light was spread out, the Menorah symbolized that G-d, the Source of all light or the Ein Sof (Infinite Light) in the Kabbalah, did not need it to illuminate His Tabernacle (Rashi), a sentence that is prophetic as we compare this to the scripture in Revelation 21:22-24 that speaks of the New Jerusalem that has no Temple and no need for the sun or moon to shine on it, because G-d’s Sh’khinah gives it light, and its lamp is the Lamb. All nations will walk by its light, and the kings of the earth will bring their splendor to it.”
According to Sforno who was an Italian rabbi and commentator, philosopher, and physician in the 15th century, the right symbolizes those engaged in spiritual pursuits, while the left symbolizes temporal activity. By having both sides of the Menorah give light toward the center the Torah and in front of it teaches that all of our activities should be directed toward the service of YHVH. Moreover, the Menorah symbolizes Yahshua as represented by the Servant Lamp in the center while the left and right look to Him, the “vine’ to which the “branches” are attached. Just as Yahshua said in John 15:5: “I am the vine, you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing.” Similarly, the light of the Menorah is magnified and intensified when all of the lamps are lit and placed in the prescribed positions as per G-d’s instruction.
Moving on, in Num. 9:11 we read that the Paschal Lamb was to have no bones broken. Comparing this verse to the B’rit Chadashah in John 19:31-37 we note that when Yahshua’s body was approached by Pilate’s guards, He was already dead and His bones were not broken. Thus, this fulfilled the prophetic regulation in Torah as described in Exodus 12:46. We also see a description of how Yahshua was to die by being lifted up on a stake. This was a Roman form of execution and not Jewish. Remember the Jews took their guidance from YHVH on who was to be killed and the method. This was accomplished by stoning. Under Roman rule the Jews were not given the authority to decide who was to die. This should give caution to those that call Jews “Christ Killers.” But the crux of the issue is that all have gone astray, “each one has turned to his own way; and the L-rd has laid upon Him the iniquity of us all” (Is 53:6). Yahshua died for all mankind’s past sins (Rom. 3:25) and provided a way for us to become reconciled to Him/G-d through His sacrifice, repentance, and loving obedience to His Torah/commands/instructions. This is the spiritual element.
On a practical level Yahshua was executed for political reasons because He presented a threat to the stability and order to the Roman order. In the book of Daniel, you will read that the Anti-Messiah will come out of the people who destroyed the Temple and executed Yahshua. This is the Roman culture, Edom.
When the soldier stabbed Yahshua’s side, blood and water flowed out immediately. In Lev. 17:11 Adonai said, “For the life of the flesh is in the blood; and I have given it to you upon the altar to make an atonement for your souls for it is the blood that maketh and atonement for the soul.” It is clear that atonement was costly. We see just how costly Yahshua’s crucifixion was as He foretold in Mat.26:28 and Luke 22:20. In Heb. 13:20 the blood is described as “an eternal covenant,” and in Heb. 9:14 “blood that cleanses the consciousness”; these being metaphors in the language of sacrifice. In legal language we have “redemption” (Eph. 1:7) and “justification” (Rom. 5:9). These metaphors indicate that only G-d could provide atonement; and Yahshua/G-d was Prophet, Priest and the perfect Olah Offering; completely consumed on the altar and consecrated to G-d; the Pesach Lamb. When He returns, He will fulfill the last of His roles as King, rightfully ruling the Millennial Kingdom (Rev. 20).
Haftarah Zechariah 2:14-4-7
The Haftarah speaks of the vision of a Menorah and an angel’s prophetic interpretation of that vision. Zechariah is shown the Menorah, complete with a bowl containing oil, tubes bringing oil to the seven lamps, and two olive trees to provide a continuous supply of fuel. According to the Chumash this symbolizes that all of our needs are provided by YHVH. Man however must have the eyes to see it. And if G-d wills it, impassable mountains become hospitable plains. Furthermore, this is symbolic of the fact that victory against our enemies will be achieved with the Spirit of YHVH Elohim and not by might or force.
B’rit Chadashah: Heb. 3:1-6
In the B’rit Chadashah (Heb. 3:1-6) we see a comparison between Moshe who was faithful to G-d’s house and Yahshua who was faithful over G-d’s house, to G-d who appointed Him. Of course, Yahshua is greater than Moshe just as the builder of the house is greater than the manager of the house. (Isaiah 41:8-9, Isaiah 8:17, Num. 12:7). Moshe was faithful to G-d’s house as a servant, but Yahshua was faithful as the Messiah and Son. There is a comparison between a son and a servant in Gal. 4:1-7 and John 15:15. Yahshua, like Moshe, was YHVH’s emissary, conveying YHVH’s truth and wishes to the people of Israel. In this respect, Yahshua fulfilled the role of Prophet, as was Moshe as he predicted in Deu. 18:15-19. Yahshua interceded for the people like Moshe (7:25) and as such filled the role of Cohen just as Moshe did when the people worshipped the golden calf (Ex.32: 32).
Now for the Levites. In order to act as a substitute for the firstborn in serving G-d and transporting the Tabernacle, they required a sacrificial ritual, as did the consecration of the Kohanim. These servants needed purification (water) and atonement (blood). In the B’rit Chadashah in John 19:31-37 again we see that blood and water mentioned. In this instance it is from Yahshua’s side. Why this repeated reference to blood and water? Water is the cleansing component or another metaphor for the Ruach. Blood is the covering or atonement. We must come under the covering of the blood of Yahshua in order to be set apart for His service, and then we are cleansed with the “water” or Ruach. We can see the correlation between the Kohanim and ourselves. In 2 Peter we are described as priesthood, a people set apart for the service of G-d. We are then no less obligated by the same regulations for cleansing and atonement in order to be set apart for the service of YHVH Elohim.
Shabbat Shalom,
Rabbi Tamah Davis -Hart