2222

 On Wednesday, June 26^th, we received an email requesting our thoughts about, among others, the “Nephilim”. It so happens that they are also mentioned in this week’s Parasha (Numbers 13:33). Some of you may remember that a couple of years ago, I had an ‘encounter’ with Time. The number 333 kept popping up several times during the week, resulting in an article by that name. Not remembering the date I posted it, I opened up the blog site, and the first thing that stood out was the number of postings: 333. When I searched for the article mentioned above, I was surprised that it was posted on June 26^th, 2020. For the past week, the number phenomenon has recurred again, only this time the digits were 222 or 2222.  This begs questions about the Nephilim, and their connection to the reoccurrence of 2’s.   

In recent years, there has been a growing fascination in Christian/Messianic circles with enigmatic-supernatural phenomena, such as extra-terrestrials, the Nephilim (first mentioned in Genesis 6:4), and more… Numerous efforts are being made toward that end. Dreams, visions, and extra-biblical narratives are melded together and presented in a variety of ways in order to satisfy the interest in these topics. As mentioned, the subject of Nephilim, and even their “return”, has been primary. The root meaning of “Nephilim” in Hebrew is “fallen ones”, with the principal consonants being n.ph.l (noon, pey/phey, lamed). Even though we are not about to delve here into the subject of the ancient Nephilim, as such, it’s worthwhile examining the literal meaning of Genesis 6:4 (as translated in the NRS version): “The Nephilim were on the earth in those days-- and also afterward-- when the sons of Elohim went in to the daughters of humans, who bore children to them. These were the heroes that were of old, warriors of renown”. Notice that the children of the sons of Elohim and the daughters of humans are not classified as being the same as the Nephilim. Yet, the former, as well as the latter are all defined as “heroes/mighty men of renown” of that era. However, the text informs us that the Nephilim continued to exist beyond that era. We meet them again in the Promised Land, during the exploratory journey of the twelve spies who were dispatched by Moses (Numbers 13:1ff).

As we know, ten of the twelve spies “gave out to the sons of Israel a bad report of the land which they had spied out, saying, ‘the land through which we have gone, in spying it out, is a land that devours its inhabitants; and all the people whom we saw in it are men of great size.  There also we saw the Nephilim (the sons of Anak are part of the Nephilim); and we became like grasshoppers in our own sight, and so we were in their sight’" (Numbers 13:32-33 emphasis added).

Again, what does this have to do with 222 or 2222?  To find out, I turned to 2^nd Peter 2:22 (2222).   “It has happened to them according to the true proverb, ‘A dog returns to its own vomit’, and, ‘A sow, after washing, returns to wallowing in the mire’".  Who are the “them”? I prayed. Going back and reading the whole chapter opened the door to further understanding of today's “Nephilim” (the fallen ones).

In 2^nd Peter 2:20 (222), we read: “For if after they have escaped the defilements of the world by the knowledge of the Lord and Savior Yeshua the Messiah, they are again entangled in them and are overcome, the last state has become worse for them than the first”.  These are the same ones who are mentioned in Hebrews: “For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, and have tasted the good word of Elohim and the powers of the age to come, and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of Elohim, and put Him to open shame” (6:4-6 emphasis added).  Paul also mentions “falling” in Galatians: “You have been severed from Messiah, you who are seeking to be justified by law; you have fallen from grace” (5:4 emphasis added).

Peter warns the true believers that: “there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves” (2^nd Peter 2:1). The most dangerous of all the false prophets and teachers are those who have “tasted the good word of Elohim and the powers of the age to come, and then have fallen away”. Along the way many of those have gained the status of “men of renown”. 

With all that said, I now understand why the Holy Spirit drew my attention to numbers marking time and to other digits. YHVH was making clear to me how intimately He is involved in every millisecond of our lives. We are warned not to be like the ten spies who saw themselves as grasshoppers compared to the Nephilim (and also imagined that the latter were perceiving them thusly).  Some of the fallen false teachers are extremely intelligent, gifted, and charismatic, so much so that you may feel like a grasshopper by comparison.  Be careful not to be distracted by the ancient unseen Nephilim, while at the same time being deceived by the ones you see, thus getting dangerously close to an impending fall. 

Invasion

 Invasion

1“Ask rain from YHVH at the time of the spring rain-- YHVH who makes the storm clouds; And He will give them showers of rain, vegetation in the field to each man. 2 For the teraphim speak iniquity, and the diviners see lying visions, and tell false dreams; they comfort in vain. Therefore the people wander like sheep, they are afflicted, because there is no shepherd” (Zechariah 10:1-2).  

Two weeks ago, we published an article centered on this scripture, but going over these words again, we discovered an emphasis that needs to be added from the literal Hebrew rendering.  Thus, where it says “for” in the English translation, the Hebrew word is “ki” (caf yod), which, if translated literally, is “because”.  Why must we “ask” the Almighty to send this latter-day rain? It is because of the reality described in the following verse (v. 2). If we examine our world, especially in its most recent displays, we must admit that this particular word of YHVH to Zechariah is very applicable now. Some of what characterizes our world, its opinions, and actions is brought to bear very accurately in the following interview with Douglas Murray, which is a ‘must’. He is a true watchman and is not afraid to state the facts as they are. https://www.youtube.com/watch?v=iTXB8sWfCDE

In the past, we encouraged you to watch the documentary “Farewell Israel”, which gives a perspective on the agenda of Islam, and that is to avenge the Western civilization for what they inflicted upon the Caliphate of the Ottoman Empire.  In the 1990s Saddam Hussein stated that he would start the “mother of all wars,” and being true to his word, he did so by dragging the most powerful nation on earth into the Middle East conflict.  Since that time, the Muslim army of civilian refugees has been flooding, by the millions, the countries of the three main armies that chopped up the Caliphate: Britain, France, and the US.  While this invasion was going on, the enemy threw up a smoke screen called the Israeli/Palestinian conflict.  Under this fog, no one seemed to notice that the refugees were not going to other Muslim countries but only to the West.  Sadly, the Biblical word called to, “Look and see what I will speak to you” (Habakkuk 2:1), but only a few of Elohim’s people had ears to hear or eyes to see.  Instead of paying attention to “thus says YHVH”, they were blinded by lying spirits. The Jews and Christians alike were sympathetic toward those fleeing the wars in the Middle East and Africa (caused by Islamic Jihad). The former unwittingly “comforted in vain” these refugees and were deceived by lying spirits, false prophets, and teachers who left the sheep without shepherds. 

Thankfully, we may still have a window of time as the Great Shepherd of Israel will, as prophesied, come for His sheep: “For thus says YHVH Elohim, ‘Behold, I Myself will search for My sheep and seek them out. As a shepherd cares for his herd in the day when he is among his scattered sheep, so I will care for My sheep and will deliver them from all the places to which they were scattered on a cloudy and gloomy day’” (Ezekiel 34:11-12 emphasis added).  

We are to ask for the latter rain because we are grieving over the condition of YHVH’s flock, the whole House of Israel. We are grieving over the condition of Western civilization as we watch it self-destruct by YHVH’s righteous judgments. Jews and Christians alike should know that there are consequences to sin and iniquity - no rewards, only punishments. The sword of Islam just may be the curse that falls on the decadence of Western civilization (see Mal. 4:6 and Hab 1:5-11).

Some time ago, a very prominent Islamic thinker (an Israeli citizen who had betrayed the State and was eventually arrested) boasted that although the Jews have become very influential in democratic nations, the Muslims will outdo them.  What did he mean? Simply, ‘we will educate our young people to become lawyers, doctors, pharmacists, scientists, bankers, politicians, etc., areas where the Jews have excelled, but we will become better at it.’ This is a new form of Jihad, a takeover that will eventually end up in the rule of Islamic Law. Cutting off the heads of the sinners and maybe even a few of the saints may become the norm. On October 7^th, the Almighty One of Israel sent a stern warning and a gauge to test men’s hearts.  

The Rain's Reign

Zechariah chapter 10 is a synopsis text which contains information about each house of Israel, and its respective destiny. In a mere 7 and a half verses (3b-12) the prophet menages to compress some of the history of each house, that which has already been fulfilled centuries past the life of Zechariah, and that which is yet to come. What's more, the prophet even refers to previous prophecies regarding, especially, the northern house of Israel, and responds to them. Only a word breathed by the Elohim of Israel, albeit through a human agency, can hit the mark in so few words, and be so comprehensive and detailed.

Zechariah's words about Judah's military prowess (vs. 3b, 4b, 5, 6a) have seen their fulfillment in our day and age. As to the "cornerstone" (v. 4a), that can easily be a reference to Yeshua ("the stone that the builders rejected has become the chief cornerstone" Ps. 118:22; Luke 20:17).  The "tent peg" has to do with taking over the land, if we compare the usage of this imagery to Isaiah 54:2: "Enlarge the place of your tent, and let them stretch out the curtains of your dwellings; Do not spare; Lengthen your cords, and strengthen your stakes". This word is still waiting to come to its fullness in the future. In verse 6b we encounter the "house of Joseph" who is qualified by "being saved", and by being "brought back" (to the land). And whereas in Hosea YHVH is said to have had "no mercy" on them, and that they would be "not My people", here it says "I have mercy on them", and "they shall be as though I had not cast them aside; For I am YHVH their Elohim".  Without a doubt, these words echo Hosea's. But while the latter's statements about Israel's northern house are still a fait accompli, this is not so in Zechariah's prophecy. Chapter 10 of his book goes on to describe Ephraim's future prowess, their joy, and their ingathering (v. 7). In the following verses there is even a reference to their "Jezreel" identity (see Hosea 1:4,5), also to their redemption, and their 'memory recall' (no longer being in the state of forgetfulness – Menashe). Those parts of the land of Israel, destined to be their inheritance, are also enumerated. Verses 11 and 12 end the chapter by stating that after going through a "sea of troubles" (echoing the Exodus and the crossing of the Sea of Reeds), Joseph will be further strengthened by their Elohim.

As mentioned, many more references (and elaborations) on these words may be attached to this brief account, especially so from Isaiah, Jeremiah, and Ezekiel. However, there is one part of the chapter that we have completely ignored up to now:

"Ask YHVH for rain in the time of the latter rain. YHVH will make flashing clouds; He will give them showers of rain, grass in the field for everyone.  For the idols speak delusion; the diviners envision lies, and tell false dreams; they comfort in vain. Therefore the people went their way like sheep; They are in trouble because there is no shepherd.  My anger is kindled against the shepherds, and I will punish the goatherds… " (vs. 1-3a).

YHVH is adjuring us to ask for the "malkosh", which is the latter rain. Moreover, He is said to be engaged in making flashing clouds and promises to give rain. What is the connection of "rain", especially the latter rain, to the prophecy about Judah and Joseph? Let's continue…. YHVH points out the obstacles to the restoration of all of Israel. The leaders of the nation-in-the-making have been misleading the people, to the degree that their presence is as though they were absent (both Isaiah, Jeremiah, and Ezekiel elaborate much on this topic). Thus, without righteous leadership, what has been tolerated, or accepted are "idols, delusions, diviners, lies, false dreams" all of which "comfort in vain" causing YHVH's people to go astray. Isn't Elohim able to deal with all of these, and obliterate them for the sake of His people? If so, why is He commanding His people to ask for the latter rain, and what kind of rain?

It seems that Elohim has a task for His people. He is desiring cooperation. "Ask for rain at the time of the latter rain….!" The latter rains are those that come at the end of the rainy season, in the spring of the year. But no doubt these rains, mentioned here, are referring to the rains of the Spirit for the purpose of demolishing the above-mentioned falsehoods.  Not having reliable leaders, YHVH is positioning Himself as the Leader who is calling upon His people to actively look to Him to send the Spirit of Holiness, the same Spirit that fell upon the disciples at Shavuot (during the season of the – literal – latter rain in Israel).

Let us now hear/read what Yeshua has to say about seeking the Spirit:  "So I say to you, 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 he who seeks finds, and to him who knocks it will be opened.  If a son asks for bread from any father among you, will he give him a stone? Or if he asks for a fish, will he give him a serpent instead of a fish?  Or if he asks for an egg, will he offer him a scorpion?  If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him!" (Luke 11:9-13 emphasis added).  

In another place Yeshua says the following about this very matter: "Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men.  Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come" (Matthew 12:31-32).

Hosea, whose message focuses greatly on Joseph and its reunion with Judah, says the following:   ^"Let us know, let us pursue the knowledge of YHVH. His going forth is established as the morning; He will come to us like the rain, like the latter and former rain to the earth" (Hosea 6:3 emphases added).

Perhaps during this time of chaos and confusion, this season of violence characterized by the departure from all moral standards, what is 'left' to do, is that which Abba is beckoning us to, and that is to ask for the double portion of the Spirit's rain. With every area of life being in such disarray, natural solutions are far from being satisfactory. On the global level, things are even worse. But is it possible that YHVH's Spirit of Holiness – Ruach HaKodesh – is busy making use of every intent and action, be they good or evil, placing them in their rightful position jigsaw puzzle-fashion, thus bringing forth His Kingdom out of the present darkness that His Spirit is hovering over? If we seek Him for that greater measure of the Spirit so as to lead and guide us in removing the obstacles along His path (see Is. 40:3; 62:10), surely, He will not deny us.

 

 

 

Exclusivism

 It seems that when one comes to understand the history of the Word of Elohim and its connection to the two houses of Israel, as is stated, for example, in the following: "Then He shall become a sanctuary; but to the two houses of Israel, a stone to strike and a rock to stumble over” (Isaiah 8:14 emphasis added), one is often accused of “exclusivism.”  Yet it was YHVH who chose to make a covenant with the one father - Abraham - through whom a seed was born from a dead womb - Sarah’s.  This fact is also confirmed by Paul: “Neither are they all children because they are Abraham's descendants, but: ‘through Isaac your seed will be named’.  That is, it is not the children of the flesh who are children of Elohim, but the children of the promise are regarded as the seed/sperm. For this is a word of promise: ‘At this time I will come, and Sarah shall have a son’" (Romans 9:6-9 emphasis added).  YHVH also declared that this seed would be anointed and separated from all other seeds (see Amos 3:1-2; Deut. 7:6). "For you are a holy people to YHVH your Elohim; YHVH your Elohim has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth” (Deut. 7:6). How? By His “Word” and through an oath, covenants, and promises.   No other seed in humanity received this special and peculiar calling. It was an election of race, “you are a chosen race, a royal priesthood, a holy nation, a people for Elohim’s own possession” (1 Peter 2:9).  But because YHVH sowed the life/germ of that seed into many races, tribes, and tongues of humanity, the only way to find out who the members of this race are is through the election of grace. ^“For this reason, it is by faith, that it might be in accordance with grace, in order that the promise may be certain to all the seed/germ, not only to those who are of the Law/Torah, but also to those who are of the faith of Abraham, who is the father of us all…” (Romans 4:16 emphasis added).  

Israel was destined to experience multiplication by the Creator of the Universe, to be watched over by Him, and to be brought through a time of planting into a season of harvesting the first fruit of the sons of His new creation. “In the exercise of His will, He brought us forth by the word of truth, so that we might be, as it were, the first fruits among His creatures” (James 1:18). Nevertheless, if one preaches or teaches this great mystery, one stands to be accused of exclusivism. However, another gospel, other than the one that the Father ordained through His Son Yeshua, the Anointed One, may turn out to be a message of ‘anti-Christ.’

The Almighty sowed just one seed of one father in the field of humanity, but the enemy came and sowed another seed.  Thus, in the end, only two seeds are in the field remain. We are all familiar with the parable that Yeshua taught on this subject (see Matt. 13:24-30). David describes the tares growing alongside the wheat: “The wicked are estranged from the womb; these who speak lies go astray from birth. They have venom like the venom of a serpent; Like a deaf cobra that stops up its ear, so that it does not hear the voice of charmers, or a skillful caster of spells” (Psalm 58:3-5).  Again, believing that YHVH will be harvesting both seeds, mixing His with the enemy’s, is not in accordance with YHVH’s redemption plan as is delineated in His Word. Another example of YHVH’s ‘exclusiveness’ is illustrated by the parable of the fishing net that yielded a multitude of fish, but then the fishermen had to sort them out, discarding the “bad” ones (see Matt. 13:47-49).

YHVH’s love toward all mankind has no confines or bounds. In His wisdom, righteousness, and mercy, having sown the seed mentioned above into many races, tribes, and tongues, He has included a great variety within His called-out first-fruit remnant.

“O seed of Abraham, His servant, O sons of Jacob, His chosen ones! He is YHVH our Elohim; His judgments are in all the earth. He has remembered His covenant forever, the word which He commanded to a thousand generations, the covenant which He made with Abraham, and His oath to Isaac. Then He confirmed it to Jacob for a statute, to Israel as an everlasting covenant…” (Psalm 105:6-10).

Pesach's Invitation

 Parashat Metzorah, the “leper” which we read this Shabbat seems particularly appropriate for this time of year, for the soon-coming Feast of Pesach with Yeshua as its central figure.  The affliction, named tzara’at, is described in terms that we also encounter in Isaiah 53, regarding the Messiah of Israel, who was afflicted when He gave up His life (during Pesach), to forgive, redeem and heal His people. Several other terms used in the Parasha, such as “outside the city” are akin to “outside the camp”. “For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp.  Therefore Yeshua also, that He might sanctify the people through His own blood, suffered outside the gate. Hence, let us go out to Him outside the camp, bearing His reproach” (Hebrews 13:11-13).

When honoring Pesach, we do not generally call to mind the invitation to come and drink from Yeshua's cup of suffering.  Hebrews 12:4 states: “You have not yet resisted to the point of shedding blood in your striving against sin” (Hebrews 12:4). There is only one place where we can be released from the bondage to sin and death and that is, as we know, outside the camp, at the cross, by faith receiving what the Father has offered us through Yeshua’s shed blood. For “according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness” (Hebrews 9:22). 

A person who was afflicted by what was called tzraat (which is not the literal sickness that is known as leprosy), was manifesting in his body an internal, sinful, condition.  Sin has a tormenting effect on the soul. The afflicted person had to be examined by the priest who determined whether the latter was unclean and as such had to go outside the camp.  But, surprisingly, when the leper's body turned completely white he was declared clean! 

 ^"And the priest shall look at the raw flesh, and he shall pronounce him unclean; the raw flesh is unclean, it is leprosy. Or if the raw flesh turns again and is changed to white, then he shall come to the priest, and the priest shall look at him, and behold, if the infection has turned to white, then the priest shall pronounce clean him who has the infection; he is clean”  (Leviticus 13:15-17 emphasis added). What an amazing picture of what the blood of Yeshua does to our leprosy!  When we are completely covered with the “(white) tzara’at" the priest declares us clean.  To reiterate, even though the white skin indicates having had leprosy, yet we are declared clean!  This is why we must present ourselves  to our High Priest and repent, shedding off the old blood/life. Knowing that we have been separated from the raw flesh and the power of sin, we are now under the covering of the blood of Yeshua. His blood heals the infection which allows to be declared, "Though your sins are as scarlet, they will be as white as snow” (Isaiah 1:18; See also Psalm 51:5-7).  But if we (as sons) participate with sin, we will be loved in a very special way:  "My son, do not regard lightly the discipline of the Father, nor faint when you are reproved by Him; For those whom the Lord/Father loves He disciplines, and He scourges every son whom He receives" (Hebrews 12:5-6). 

During the Pesach “seder” four cups are lifted, based on Exodus 6:6-7:  The Cup of Sanctification – “I will bring you out from under the burdens of the Egyptians” (principalities and powers); The Cup of Judgment or Deliverance – “I will deliver you from slavery to them” (laws of sin and death); The Cup of Redemption – “I will redeem you with an outstretched arm”; The Cup of Praise or Consummation (of marriage) – “I will take you to be My people, and I will be your Elohim”.*

However, according to the Gospels, Yeshua and the disciples drank only three of these cups, omitting the cup of Judgment (Matt. 26:27-29; Mark 14:23-25; Luke 22:17-18,20; 1^st Cor. 11:25).  But soon after, the Father did present Yeshua with this cup. With blood, sweat, and tears Yeshua agonized in Gat Shmanim in submission to the will of His Father:   "My Father, if it is possible, let this cup pass from Me; yet not My will, but Your will be done" (Matthew 26:39).  There was no judicial way of getting around the Law of Redemption. The Redeemer had to give up His life. Thus, Yeshua consumed to the full the Cup of Judgment, as His body was torn with whips and beatings until His flesh was as raw as that of a leper.  He had to take on the Cup of the Wrath of Elohim that was upon the Adamic race. “Upon the wicked He will rain snares; Fire and brimstone and burning wind will be the portion of their cup” (Psalm 11:6).  “You who have drunk from YHVH's hand the cup of His anger; the chalice of reeling you have drained to the dregs” (Isaiah 51:17).   Indeed, YHVH's anger and wrath for all the ills committed by mankind became Yeshua's lot. Today we are witnessing and experiencing everywhere, and particularly in Israel, an avalanche of evil and violence, as well as deception and gross injustice. There is a natural desire to get back at the enemies who are committing such atrocities, but no matter how evil their actions and the wrath of Elohim that is due them, Yeshua has already taken all of that upon Himself when He drank to the dregs that Cup of Judgment. 

It is not only during the Pesach season that we are invited to go outside the camp. It remains a place that we can come to in order to repent at any time, as this first feast accompanies us all year round. Regardless of which calendar we use, the truth is eternal. To KNOW Yeshua and the power of His resurrection, and the fellowship of His suffering means being thankful every day for YHVH’s feast, giving Him glory for His loving discipline which brings us into the law of liberty/freedom that Pesach offers. 

Credit to *https://saintjohnneumann.org/documents/2020/4/THE%20FOUR%20CUPS%20OF%20THE%20PASSOVER.pdf for inspiration on Yeshua's cup and general info on the four cups

 

War Games

 War Games

Living in the area where the ‘action’ takes place, it is much easier to see what YHVH is speaking (see Hab. 2:2).  As they say, ‘action speaks louder than words’.  In the past, I have mentioned the prophet Habakkuk several times, because it is through this prophet that YHVH exhibits the realities that we are currently experiencing.  The barrage of rockets that were launched toward many parts of Israel the night before last was quite extraordinary, to say the least, as was our personal experience. The leadership of the Iranian regime had been boasting for days about attacking Israel.

On the ‘ominous’ night we went to bed at around 11:00 P.M. About an hour later we woke up to a phone call from praying friends in the States, who informed us that Iran had begun its attack against us and that they (the friends) were on their knees praying.  In the course of our short conversation, I told them that we had been informed by the Americans two days beforehand, about the impending attack.  This was going to be a retaliatory action on the part of Iran to save face or honor, as usually is the case, for Israel having eliminated in Syria one of their top commanders.  We hung up and went back to sleep. However, the night sounds of jet activity was different than it had been during the previous 6 months. So I lay for a while listening to a constant roaring sound, that was very high up in the air. At the same time, there were sounds of jets flying lower - coming and going. After praying for a little while I too, like Rimona, fell asleep. At about 6 A.M, I woke up to complete silence; just the chirping of birds and an occasional car.   It seemed a little eerie and puzzling. Was (is) this the calm before the storm? 

Reading the news in the morning I was not surprised at the success that we had shooting down drones, and all the different types of rockets that were hurled at us. Interestingly, we were helped not only by the US but also by England and France. 

One word came to my mind, after reading the news - “exercise”.  Then a few things that I heard and read in previous days started to make sense. Here are some of these puzzle pieces: Jordan invited Britain to help protect itself, American aircraft were maneuvering into position, top American military leaders visited Israel, Biden warned us to not retaliate in the wake of an Iranian attack, etc. This had turned out to be a well-planned military exercise, which Iran and its proxies took part in, turning out to be a win-win situation for (almost) all the participants. Iran saved its face; the Americans and their allies proved to Russia and China the effectiveness of their defensive weapons and their capabilities to ward off any attack launched by the latter against the Western nations (NATO) and their allies, and Biden still managed to keep his balancing act.   

“Jerusalem Post headlines: Iran attacks Israel: No drones, cruise missiles breached Israeli airspace… Seven-year-old girl from Bedouin village seriously wounded in Iranian attack. • US, Israel, UK, Jordan intercept Iranian projectiles JP April 14^th France was also included in the article saving Israel.”

The question is, what do we, Israel, stand to gain from this exercise?  Maybe a green light to go into Rafa and finish with Hamas?  More defensive weapons? Perhaps to feel more secure under the US, England, and France’s umbrella? Meanwhile, the hostages still remain in Gaza, Hamas’s leadership (and Qatar) still lead the negotiations, Hezbollah is still on our border, demonstrations, division, and disunity prevail in our government and population, the two-state solution still hangs over our head, along with anti-Israel demonstrations in many nations, including those of our allies.

Thankfully, the Almighty One of Israel knows the end from the beginning and never loses control. He remains sovereign and faithful over all that is going on and will use it to accomplish His will on earth as it is in heaven. 

Hebrew Insights into Parashat Metzo'rah - Vayikra (Leviticus) 14-15:33

  Parashat Metzo'rah forms a sequel to Parashat Tazri'a and is defined by the words: "the Torah of the leper for the day of his cleansing" (Lev. 14:2).  Just as it was the priest who diagnosed the state of leprosy, it is only he who could now determine if "the affliction - or plague - of leprosy is healed" (v. 3 literal translation, emphasis added). This “affliction” or “plague” (which some of the English translations omit and in others, it is “plague” or “infection”) is “nega.” It stems from the root n.g.a (noon, gimmel, ayin), with the primary meaning being "to touch". The most famous 'touch' in Scripture that has had a significant influence on all the afflictions we are dealing with here is found in B’resheet (Genesis) 3:3:  "But of the fruit of the tree which is in the midst of the garden, Elohim has said, `You shall not eat it, nor shall you touch it, lest you die'" (italics added). However, these words were not spoken by Elohim, but rather, by the woman who distorted the original words of the Creator. In His original statement, Elohim did not tell Adam that they were not to touch the tree (Genesis 2:15-16). In the case of the Children of Yisrael, they were charged not to touch Mount Chorev (Ex. 19:12,13). The root n.g.a is found also in Yisha’yahu (Isaiah) 53:4 and 8, where it says about the Messiah, "We esteemed Him stricken [nagu'ah], and "for the transgressions of My people He was stricken [nega]" (emphasis added). Thus, His affliction on our behalf becomes the healing touch for all of our “n’ga’eem” (afflictions), which were brought forth by the lie that was believed in regards to ‘touching’ and partaking of the forbidden fruit in the Garden. 

Referring back to the person being cleansed… It is now incumbent upon him to take two living and clean birds, cedarwood, scarlet, and hyssop for his offering. One of the birds was to be killed in an earthen vessel over “living” ('running,' in English) water. The living bird is to be taken with the cedar wood, the scarlet, and the hyssop, all of which are to be dipped in the blood of the dead bird, over “living” ('running') water (ref. 14:4-6). Interestingly, "living" is mentioned four times in this short passage. "Scarlet" in Hebrew is “tola'at shani” which is literally a "worm of scarlet" (i.e., the worm from which the dye was extracted). Incidentally, in Parashat P’kudey (Ex. 38:21-ch. 40) the term “worm of scarlet” – tola’at shani – was rendered scarlet thread and was mentioned along with the gold, the blue and the purple. Yet here the worm denotes a humble status (e.g., Ps. 22:6; Is. 41:14). “Hyssop” is the translation (actually a form of transliteration) of “ezov”, symbolic of one of the lowliest plants, especially when compared to the cedar. In Melachim Alef (I Kings) 4:33 we read: "…from the cedar tree of Lebanon even to the hyssop that springs out of the wall". In contrast to the worm and the hyssop, the cedar symbolizes grandeur and eminence. When it comes to sin, there is no difference between the 'great' and the 'lowly' as "there is none who does good" (Ps. 14:1; 53:1; Rom. 3:12). 

Next, the earthen vessel also connotes humility (e.g., "we have this treasure in earthen vessels" 2nd Cor. 4:7). Whether this combination of the lowly with the lofty points to different types of individuals, or whether it is pointing to the characteristics within the individual (who is to reform from the sin of pride and haughtiness and become humble and submissive), is an issue that has been hotly debated. However, regardless of the answer to this question, for cleanliness to be declared the bird's blood must be sprinkled seven times on the person undergoing the purification. 

In the course of this cleansing process, the priest had to go outside the camp to the place where the afflicted person was quarantined (14:8). In the above-mentioned previous Parasha, we noted that the phrase "outside the camp" (“the city” or “the gate”), has a dual connotation. In Vayikra (Leviticus) 4:12 and 6:11, there was "a clean place outside the camp." Here in 14:40, 41, and 45 references are made to "an unclean place outside the city". Both places are singled out and are in fact related. The priest who goes outside the camp comes indirectly in contact with the unclean, or afflicted person, much like our High Priest who (in order to cleanse us) had to come to our contaminated world so that we could join Him "outside [His] camp" (ref. Heb. 13:13). 

On the “eighth day”, after the seven-day watch (ref. 14:23) and the concurrent bodily purging, the person undergoing the cleansing comes forth with his offerings. Notice, this selfsame individual goes through a ritual similar to the dedication for service of A’haron and his sons (cf. Ex. 29:20,21; Lev. 8:23, 24). Thus, we read: "The priest shall take some of the blood of the trespass offering, and the priest shall put it on the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot… And of the rest of the oil in his hand, the priest shall put some on the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the trespass offering” (14:25-28). In this way the atonement is granted, as well as anointing for 'hearing,' 'doing,' and 'walking' (see Hebrew Insights into Parashat Tetzaveh, Ex. 29:20). Notice especially the "tip of the ear" (or "lobe") which is 't'nuch', with its root anach" (a.n.ch, alef, noon, chet) meaning plumb line (as is used in Amos 7:7-8).  "Ear" – "ozen" – on the other hand, forms also the root for "moznayim" (weighing scale).  Thus, the ear, which is responsible for bodily equilibrium, becomes symbolic of not only 'hearing', but also of inner obedience, and listening, resulting in discernment, justice, and steadiness (the latter being also literally true of the big toe).   

Since quite a substantial offering was expected of the person being cleansed, provision was made "if he is poor and cannot afford it…" (14:21). "Cannot afford" is expressed by a typical picturesque idiom, "his hand is unable to reach", as "hand reaching" (of this type) denotes financial well-being.  "To reach", stemming from the root n.s.g (noon, sin, gimmel), also means "to pursue, or overtake". 

"When you have come into the land of Canaan, which I give [“natan”] you as a possession, and I put [literally “give”, natan ] the leprous plague [“nega,” referred to above] in a house in the land of your possession…" (14:34), is a non-ambiguous declaration that shows clearly that the cause of the “nega” (which, as we noticed above was not a mere natural phenomenon) is YHVH Himself. The above is dealing specifically with a built-up structure. The usage of the verb “natan” employed here twice for “give” and "put", reinforces both YHVH's involvement in the matter and the fact that He is also its primary cause. 

A house so plagued is to be "emptied out" of its content (14:36).  “Pina” - of the root p.n.h (pey, noon, hey, meaning "to turn" and is the root of "panim" - face), is the verb used here.  In Parashat Trumah (in Ex. 25:20), we have already encountered p.n.h, in relationship to the "showbread" ("bread of the face") and the faces of the cherubim placed on the Ark of the Covenant. In the course of "emptying out" the house there is a “turning” - that is, "making way" and by implication a “clearing” or an “emptying out". The act of emptying out one's house (and taking it apart, if need be, 14:40-45) has a further symbolic meaning. We thus read in 2 Corinthians 5:1: "For we know that if our earthly house, this tent, is destroyed, we have a building from Elohim, a house not made with hands, eternal in the heavens". According to Midrash Rabba 17:7: "And I will put the plague of tza'ra'at in the house of the land of your possession (14:34) - this refers to the Temple". Here is what Malbim, citing another source, has to say about this very thing: "The use of the term venatati [“and I will give”] regarding tza'ra'at prompted Rabbi Yehuda to consider the plague in a positive light as a medium for the elimination of sin and iniquity". [1] All four Gospels present Yeshua's act of cleansing His Father's House, saying: "Do not make My Father's house a house of merchandise!"(John 2:16). But just as the house mentioned in our Parasha was found to be plagued by "active leprosy" and therefore had to be demolished, after several examinations of the priest (14:44), so did Yeshua the priest had to make the inevitable declaration: "See! Your house [the Temple] is left to you desolate" (Luke 13:35).  

The passage under discussion not only deals with the tza'ra'at which pertains to buildings, but also with the type which affects clothing (14:55), while mentioning other related conditions, namely "a scale, a swelling, a scab, and a bright spot" (ref. 14:54, 55). 

"Scale" is “netek”, from the root n.t.k (noon. tav, kof), meaning “to pull off, draw, disconnect, or remove". Ee’yov (Job) laments: "…my purposes/plans are broken off – nitku…” (Job 17:11 italics added). And again, in Jeremiah, "my tent is plundered, all my chords are broken…” (10:20, italics added). The swelling is called “s'et”, of the root n.s.a (noon, sin, alef), meaning "to lift, carry or hold up". S'et, as such, according to B.D.B Lexicon is "exaltation, dignity or swelling". [2] Ee’yov (Job - 41:25), speaking of Leviathan, says: "When he raises himself up, the mighty are afraid" (italics added). “Scab” is the translation of “sapa'chat”, which is of the root s.f.ch (samech, fey, chet), meaning "to join, or add". It can also refer to that which is overgrown. In Chavakuk (Habakkuk) 2:15 we read, "Woe to him who gives drink to his neighbor, joining him to your wineskin, even to make him drunk, that you may look on his nakedness!” (Italics added). Finally, the "bright spot" is “baheret”, of the root b.h.r (bet, hey, resh), which means "bright or brilliant", used almost exclusively in relation to a physical condition. However, one reference in Ee’yov (Job) 37:21 seems to indicate a light so bright that men cannot look at it. 

Lining up the terms, according to their respective connotations, will create the following picture: A breaking or removal (possibly from the Almighty) will lead to the attitude of loftiness resulting in rebelliousness and pride, followed by wrong attachments. From there the path is open to what may appear as an effulgence but is actually nothing more than a blinding false light. The entire body of instructions is finalized by the words: "…to teach on the day of the unclean, and on the day of cleansing; this is the Torah of the tza'ra'at" (14:57, literal translation). Thus, this long passage, which starts in verse 34, is solely for the purpose of teaching (“le'horot”) the Torah (as it pertains to the issue at hand). Torah impartation, therefore, is what it takes to counteract the sequence portrayed above and its dismal results. 

The next section of the Parasha (chapter 15) deals with unclean discharges emitted by the body (which are the natural outcome of the conditions described above). "This was an emblem of the corruption of nature, and of all evil things that are in or flow out of the evil heart of man, which is defiling to him"[3] (see Mat. 15:18). 

"If a woman has a discharge of blood for many days, other than at the time of her customary impurity [her regular menstrual cycle], or if it runs beyond her usual time of impurity, all the days of her unclean discharge shall be as the days of her customary impurity. She shall be unclean [for as long as she has the discharge]… Whoever touches those things [which she has handled] shall be unclean…" (15:25, 27). This injunction makes the episode recorded in the Gospels, of Yeshua healing the woman with the issue of blood, most remarkable (ref. Matt. 9:19-22; Mark 5:25-34, Luke 8:43-48)! Yeshua does not appear to be alarmed by the fact that an unclean woman has touched him. In fact, He does not even refer to her as such. As much as Yeshua respected the regulations of Torah (being the Torah incarnate), it was the Torah of Life and NOT the “letter” which He advocated and practiced. Yeshua ministered the life of the (Re)New(ed) Covenant, as defined by 2nd Corinthians 3:6: A "new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life". 

Toward the end of Parashat Metzora we read: “So you shall cause the sons of Israel to be estranged – vehizartem, the root of zar, stranger, foreigner - from their uncleanness so that they do not die in their uncleanness when they defile My dwelling place that is among them” (15:31, literal translation). As those who form the abode of YHVH, the Israelites are to be “strangers” to uncleanliness (cf. "strange/foreign" fire – esh zara – of Nadav&Avihu, 10:1-5). These words truly encapsulate the spirit of the Torah injunctions - a spirit that the Elohim of Yisrael wishes to bestow upon His people. The affinity between "(ve)hizartem" (root z.r. zayin, resh) to "hiz'hartem" is quite noticeable. The root of the latter is z.h.r (zyin, hey, resh) meaning a bright light or brightness (such as in Ezekiel 8:2), and in other conjugations means to "warn", "instruct", "take warning" etc. (such as in Ecclesiastics 4:13). The close association between these two terms shines brightly here, warning the Children of Yisrael not to stray and walk in strange paths.

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[1] New Studies in Vayikra Part 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture in the Diaspora.Hemed

Books Inc., Brooklyn, N.Y.

[2] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson. Publishers, Peabody, Mass. 1979.

[3] Gill Commentary, Online Bible