3/19/11
Numbers 8-10
The Seven Lamps (Ex 25.31—40)
Numbers 8:1 The Lord spoke to Moses, saying: 2 Speak to Aaron and say to him: When you set up the lamps, the seven lamps shall give light in front of the lampstand.
Midrash Rabbah, Numbers XV, 2. … This is the reason why it says, WHEN THOU LIGHTEST THE LAMPS. Thus we have explained the text, ’The Lord was pleased for His righteousness sake’. Moreover, if you will be careful to light the lamps before Me I shall cause a great light to shine upon you in the Messianic era. Accordingly it says, Arise, shine, for thy light is come … And nations shall walk at thy light, and kings at the brightness of thy rising (Isa. 60:1-22). Huckel, T. (1998). The Rabbinic Messiah (Nu 8:2). Philadelphia: Hananeel House.
3 Aaron did so; he set up its lamps to give light in front of the lampstand, as the Lord had commanded Moses. 4 Now this was how the lampstand was made, out of hammered work of gold. From its base to its flowers, it was hammered work; according to the pattern that the Lord had shown Moses, so he made the lampstand.
Consecration and Service of the Levites
5 The Lord spoke to Moses, saying: 6 Take the Levites from among the Israelites and cleanse them. 7 Thus you shall do to them, to cleanse them: sprinkle the water of purification on them, have them shave their whole body with a razor and wash their clothes, and so cleanse themselves. 8 Then let them take a young bull and its grain offering of choice flour mixed with oil, and you shall take another young bull for a sin offering. 9 You shall bring the Levites before the tent of meeting, and assemble the whole congregation of the Israelites. 10 When you bring the Levites before the Lord, the Israelites shall lay their hands on the Levites, 11 and Aaron shall present the Levites before the Lord as an elevation offering from the Israelites, that they may do the service of the Lord. 12 The Levites shall lay their hands on the heads of the bulls, and he shall offer the one for a sin offering and the other for a burnt offering to the Lord, to make atonement for the Levites. 13 Then you shall have the Levites stand before Aaron and his sons, and you shall present them as an elevation offering to the Lord.
14 Thus you shall separate the Levites from among the other Israelites, and the Levites shall be mine. 15 Thereafter the Levites may go in to do service at the tent of meeting, once you have cleansed them and presented them as an elevation offering. 16 For they are unreservedly given to me from among the Israelites; I have taken them for myself, in place of all that open the womb, the firstborn of all the Israelites. 17 For all the firstborn among the Israelites are mine, both human and animal. On the day that I struck down all the firstborn in the land of Egypt I consecrated them for myself, 18 but I have taken the Levites in place of all the firstborn among the Israelites. 19 Moreover, I have given the Levites as a gift to Aaron and his sons from among the Israelites, to do the service for the Israelites at the tent of meeting, and to make atonement for the Israelites, in order that there may be no plague among the Israelites for coming too close to the sanctuary.
20 Moses and Aaron and the whole congregation of the Israelites did with the Levites accordingly; the Israelites did with the Levites just as the Lord had commanded Moses concerning them. 21 The Levites purified themselves from sin and washed their clothes; then Aaron presented them as an elevation offering before the Lord, and Aaron made atonement for them to cleanse them. 22 Thereafter the Levites went in to do their service in the tent of meeting in attendance on Aaron and his sons. As the Lord had commanded Moses concerning the Levites, so they did with them.
The main body of this chapter (vv. 5–22) describes a ceremony in which Moses was to cleanse the Levites and “offer them for a wave offering.” God had accepted the Levites as a substitute for all the firstborn of Israel. Since the Levites were to serve as a shield for the people, it was necessary that atonement be made first for them. In this way the people could be saved from the anger of God (which might be expressed by a plague or some other calamity) caused by an improper worship action.
Special points.—The “wave offering” was a special contribution. In it, the symbolism was that of waving the sacrifice toward the altar and then away from the altar. It symbolized the fact that the people gave the offering to God and then received it back again. It is difficult to know exactly how this was done with reference to the Levites. They obviously could not be waved back and forth physically but, no doubt, in some way the symbolism was fulfilled in spirit if not literally. Paschall, F. H., & Hobbs, H. H. (1972). The teacher's Bible commentary: A concise, thorough interpretation of the entire Bible designed especially for Sunday School teachers (98). Nashville: Broadman and Holman Publishers.
23 The Lord spoke to Moses, saying: 24 This applies to the Levites: from twenty-five years old and upward they shall begin to do duty in the service of the tent of meeting; 25 and from the age of fifty years they shall retire from the duty of the service and serve no more. 26 They may assist their brothers in the tent of meeting in carrying out their duties, but they shall perform no service. Thus you shall do with the Levites in assigning their duties.
The Passover at Sinai (Ex 12.1—20)
Numbers 9:1 The Lord spoke to Moses in the wilderness of Sinai, in the first month of the second year after they had come out of the land of Egypt, saying: 2 Let the Israelites keep the passover at its appointed time. 3 On the fourteenth day of this month, at twilight, you shall keep it at its appointed time; according to all its statutes and all its regulations you shall keep it. 4 So Moses told the Israelites that they should keep the passover. 5 They kept the passover in the first month, on the fourteenth day of the month, at twilight, in the wilderness of Sinai. Just as the Lord had commanded Moses, so the Israelites did. 6 Now there were certain people who were unclean through touching a corpse, so that they could not keep the passover on that day. They came before Moses and Aaron on that day, 7 and said to him, “Although we are unclean through touching a corpse, why must we be kept from presenting the Lord’s offering at its appointed time among the Israelites?” 8 Moses spoke to them, “Wait, so that I may hear what the Lord will command concerning you.”
9 The Lord spoke to Moses, saying: 10 Speak to the Israelites, saying: Anyone of you or your descendants who is unclean through touching a corpse, or is away on a journey, shall still keep the passover to the Lord. 11 In the second month on the fourteenth day, at twilight, they shall keep it; they shall eat it with unleavened bread and bitter herbs. 12 They shall leave none of it until morning, nor break a bone of it; according to all the statute for the passover they shall keep it. 13 But anyone who is clean and is not on a journey, and yet refrains from keeping the passover, shall be cut off from the people for not presenting the Lord’s offering at its appointed time; such a one shall bear the consequences for the sin. 14 Any alien residing among you who wishes to keep the passover to the Lord shall do so according to the statute of the passover and according to its regulation; you shall have one statute for both the resident alien and the native.
These people must observe the Passover a month later, in the second month (vv 9–12). The answer also indicates another special case—that of those on a journey in a foreign country. Concluding observations make it clear that this supplemental celebration is entirely exceptional (v 13), and that aliens are fully entitled to take part in the Passover (v 14). Budd, P. J. (2002). Vol. 5: Word Biblical Commentary : Numbers. Word Biblical Commentary (98–99). Dallas: Word, Incorporated.
The Cloud and the Fire (Ex 13.21—22; 40.34—38)
15 On the day the tabernacle was set up, the cloud covered the tabernacle, the tent of the covenant; and from evening until morning it was over the tabernacle, having the appearance of fire. 16 It was always so: the cloud covered it by day and the appearance of fire by night. 17 Whenever the cloud lifted from over the tent, then the Israelites would set out; and in the place where the cloud settled down, there the Israelites would camp. 18 At the command of the Lord the Israelites would set out, and at the command of the Lord they would camp. As long as the cloud rested over the tabernacle, they would remain in camp. 19 Even when the cloud continued over the tabernacle many days, the Israelites would keep the charge of the Lord, and would not set out. 20 Sometimes the cloud would remain a few days over the tabernacle, and according to the command of the Lord they would remain in camp; then according to the command of the Lord they would set out. 21 Sometimes the cloud would remain from evening until morning; and when the cloud lifted in the morning, they would set out, or if it continued for a day and a night, when the cloud lifted they would set out. 22 Whether it was two days, or a month, or a longer time, that the cloud continued over the tabernacle, resting upon it, the Israelites would remain in camp and would not set out; but when it lifted they would set out. 23 At the command of the Lord they would camp, and at the command of the Lord they would set out. They kept the charge of the Lord, at the command of the Lord by Moses. One of my directees likened this cloud, the presence of God the Israelites followed, as being like the Holy Spirit. We seek to wait on the Lord if we want to walk in the Spirit. (Gal 5:22-23)
The Silver Trumpets
Numbers 10:1 The Lord spoke to Moses, saying: 2 Make two silver trumpets; you shall make them of hammered work; and you shall use them for summoning the congregation, and for breaking camp. 3 When both are blown, the whole congregation shall assemble before you at the entrance of the tent of meeting. 4 But if only one is blown, then the leaders, the heads of the tribes of Israel, shall assemble before you. 5 When you blow an alarm, the camps on the east side shall set out; 6 when you blow a second alarm, the camps on the south side shall set out. An alarm is to be blown whenever they are to set out. 7 But when the assembly is to be gathered, you shall blow, but you shall not sound an alarm. 8 The sons of Aaron, the priests, shall blow the trumpets; this shall be a perpetual institution for you throughout your generations. 9 When you go to war in your land against the adversary who oppresses you, you shall sound an alarm with the trumpets, so that you may be remembered before the Lord your God and be saved from your enemies. 10 Also on your days of rejoicing, at your appointed festivals, and at the beginnings of your months, you shall blow the trumpets over your burnt offerings and over your sacrifices of well-being; they shall serve as a reminder on your behalf before the Lord your God: I am the Lord your God.
Departure from Sinai
11 In the second year, in the second month, on the twentieth day of the month, the cloud lifted from over the tabernacle of the covenant. 12 Then the Israelites set out by stages from the wilderness of Sinai, and the cloud settled down in the wilderness of Paran. 13 They set out for the first time at the command of the Lord by Moses. 14 The standard of the camp of Judah set out first, company by company, and over the whole company was Nahshon son of Amminadab. 15 Over the company of the tribe of Issachar was Nethanel son of Zuar; 16 and over the company of the tribe of Zebulun was Eliab son of Helon.
17 Then the tabernacle was taken down, and the Gershonites and the Merarites, who carried the tabernacle, set out. 18 Next the standard of the camp of Reuben set out, company by company; and over the whole company was Elizur son of Shedeur. 19 Over the company of the tribe of Simeon was Shelumiel son of Zurishaddai, 20 and over the company of the tribe of Gad was Eliasaph son of Deuel.
21 Then the Kohathites, who carried the holy things, set out; and the tabernacle was set up before their arrival. 22 Next the standard of the Ephraimite camp set out, company by company, and over the whole company was Elishama son of Ammihud. 23 Over the company of the tribe of Manasseh was Gamaliel son of Pedahzur, 24 and over the company of the tribe of Benjamin was Abidan son of Gideoni.
25 Then the standard of the camp of Dan, acting as the rear guard of all the camps, set out, company by company, and over the whole company was Ahiezer son of Ammishaddai. 26 Over the company of the tribe of Asher was Pagiel son of Ochran, 27 and over the company of the tribe of Naphtali was Ahira son of Enan. 28 This was the order of march of the Israelites, company by company, when they set out.
29 Moses said to Hobab son of Reuel the Midianite, Moses’ father-in-law, “We are setting out for the place of which the Lord said, ‘I will give it to you’; come with us, and we will treat you well; for the Lord has promised good to Israel.” 30 But he said to him, “I will not go, but I will go back to my own land and to my kindred.” 31 He said, “Do not leave us, for you know where we should camp in the wilderness, and you will serve as eyes for us. 32 Moreover, if you go with us, whatever good the Lord does for us, the same we will do for you.”
Most Biblical scholars have their own ideas or theories about this section of Scripture or that section and many seem quite logical ... until you compare them to a different scholar who holds a different view. That is why I continually say I am not a scholar, but I do read the text and in reading the text I have questions. Maybe if I read more outside text I too would have a theory. As it is, I save my questions and leave the answers to scholars or the Holy Spirit in God's time.
So what about the father-in-law of Moses? In Judges 4:11 he is Hobab, but in Exodus 2:16 he is referred to as Reuel. In Exodus 3:1 and 18:2 he is called Jethro. Now, here in Numbers 10:29 he is either Hobab or Reuel. The Hebrew is not entirely clear, especially for someone who only got a B in Hebrew ... at the mercy of Dr. Delamarter.
Those same passages present another issue. In the passage above he is described as a Midianite. The same holds true in Exodus 2:16, and verse 18, but look at Judges 4:11. There he is described as a Kenite.
This is one reason why scholars say the Bible has many authors. Whatever, I believe the Bible is inspired by God and over and over it has spoken life to my spirit. Questions? You bet. Do they rock my faith? Of course not. Following Jesus is not about religion, it is about relationship. The question is, "Do you know Jesus?"
Back to the text. Whatever we want to call the father-in-law of Moses, why does Moses need his gift of geography when he has God's cloud to follow?
33 So they set out from the mount of the Lord three days’ journey with the ark of the covenant of the Lord going before them three days’ journey, to seek out a resting place for them, 34 the cloud of the Lord being over them by day when they set out from the camp.
35 Whenever the ark set out, Moses would say,
“Arise, O Lord, let your enemies be scattered,
and your foes flee before you.”
36 And whenever it came to rest, he would say,
“Return, O Lord of the ten thousand thousands of Israel.”
Devotionals, Videos and more ...
by Bill Federer
William Bradford was born this day, March 19, 1590. He sailed with the Pilgrims on the Mayflower and was chosen as their governor in 1621, being reelected 30 times until his death. In his History of the Plymouth Plantation, William Bradford wrote of the Pilgrims’ plight: “What could now sustaine them but ye spirite of God and His grace? May not and ought not the children of these fathers rightly say: Our fathers were Englishmen which came over this great ocean, and were ready to perish in this wilderness; but they cried unto ye Lord, and He heard their voyce.”
Federer, B. (2003). American minute. St. Louis, MO.: Amerisearch, Inc.
by D.H. Stern
It is better to live on a corner of the roof
than to share the house with a nagging wife.
The wicked is set on evil;
he doesn’t pity even his neighbor.
Stern, D. H. (1998). Complete Jewish Bible-OE
: An English version of the Tanakh (OT) and
B'rit Hadashah (NT) (1st ed.). Clarksville, Md.: Jewish
New Testament Publications.
by Oswald Chambers
The way of Abraham in faith
He went out, not knowing whither he went. --- Hebrews 11:8. Chambers, O. (1993). My Utmost for His Highest
In the Old Testament, personal relationship with God showed itself in separation, and this is symbolized in the life of Abraham by his separation from his country and from his kith and kin. Today the separation is more of a mental and moral separation from the way that those who are dearest to us look at things, that is, if they have not a personal relationship with God. Jesus Christ emphasized this (see Luke 14:26).
Faith never knows where it is being led, but it loves and knows the One Who is leading. It is a life of faith, not of intellect and reason, but a life of knowing Who makes us ‘go’. The root of faith is the knowledge of a Person, and one of the biggest snares is the idea that God is sure to lead us to success.
The final stage in the life of faith is attainment of character. There are many passing transfigurations of character; when we pray we feel the blessing of God enwrapping us and for the time being we are changed, then we get back to the ordinary days and ways and the glory vanishes. The life of faith is not a life of mounting up with wings, but a life of walking and not fainting. It is not a question of sanctification; but of something infinitely further on than sanctification, of faith that has been tried and proved and has stood the test. Abraham is not a type of sanctification, but a type of the life of faith, a tried faith built on a real God. “Abraham believed God.”
the Poetry of R.S. Thomas
Birthday
Come to me a moment, stand,
Ageing yet lovely still,
At my side, let me tell you that,
With the clouds massing for attack
And the wind worrying the leaves
From the branches and the blood seeping
Thin and slow through the ventricles
Of the heart, I regret less,
Looking back on the poem's
Weakness, the failure of the mind
To be clever than of the heart
To deserve you as you showed how.
Shabbat 64b–65a
The midrashic process of interpreting biblical verses, a traditional rabbinic approach to Scripture, often assigns specific symbolic meaning to certain words. For example, nourishment words (water, milk) are frequently taken as referring to Torah, since it sustains us. The love poetry of Song of Songs is seen not simply as the yearning of a man for a woman, but as a metaphor for the love of God for the Jewish people.
The traditional midrashic form of interpretation takes many of these terms and ideas and assigns them meaning on a purely symbolic level. Mar’s reminder is that we should not lose sight of the original verse. Freud expressed a similar idea when (in a story which is likely apocryphal) he was asked if the cigar in his mouth was not a phallic symbol. To this query, Freud supposedly quipped: “Sometimes a cigar is just a cigar.” That is, despite the fact that he had expounded that there is usually a deeper meaning to things, sometimes there is no deeper meaning, and a cigar is not a phallic symbol but only a cigar.
A youngster is caught defacing property by spray-painting swastikas. When arrested by the police, he denies any hatred or anti-Jewish prejudice in his actions. The teen claims: “I’m not an anti-Semite. I’m not a neo-Nazi. I disagree with what the Nazis did to the Jews. I just like the shape of the swastika, and I like painting it on walls.” To this young man, we can respond that symbols never really lose their meaning, that the message is wrapped up in the medium. The swastika, like German uniforms and flags, will always represent Nazi values. Even when one claims that the symbol is unimportant, we know that it still carries its message.
Today, we often hear criticism of the music that people, especially teenagers, listen to. The lyrics are filled with hate and bigotry. The songs express ideas and values contrary to those of our religious system, our community, or family. Yet, when asked about these songs, the teen may answer: “I don’t listen to the lyrics. I just like the music.” To this, we can respond that just as a verse never loses its contextual meaning, so too a song cannot be taken out of the context of its words. The music may be exciting and vibrant, but if the song is malicious or amoral, it is dangerous.
Wherever the Sages prohibited something because of appearance’s sake, it is also prohibited in private.
Text / Rav Yehudah said in the name of Rav: “Wherever the Sages prohibited something because of appearance’s sake, it is also prohibited in private.” It is taught: “… nor with a bell, even if it is plugged up.” But in another place it was taught: “The bell around its neck can be plugged up, and he can walk it in the courtyard.” This is a difference of opinion among the Tannaim, as it is taught: “They are spread out in the sun, but not where everyone can see them. Rabbi Eliezer and Rabbi Shimon forbid it.”
Context / A donkey may not go out [on Shabbat] with a blanket that is not tied on [before Shabbat], nor with a bell, even if it is plugged up, nor with a yoke fashioned like a ladder around its neck, nor with a thong around its foot. (Mishnah Shabbat 5:4) But an animal can go out [on Shabbat] with a bandage on a wound, or with splints on a fracture, or with the after-birth hanging down, and the bell around its neck can be plugged up and he can walk it in the courtyard. (Shabbat 53a)
One whose clothes slipped into the water on the road can walk in them and need not fear. When he reaches the outer courtyard, he spreads them out in the sun, but not where everyone can see. (Mishnah Shabbat 22:4)
Much of Masekhet Shabbat deals with what is permitted and prohibited on the Sabbath. Some activities were forbidden because they were violations of the prohibition against working on the seventh day. Other things which were not actual violations were also prohibited because they appeared to be violations. This is known in Hebrew as mar’it ayin, “what the eye sees.” The Rabbis were afraid that someone not well-versed in the law might draw the wrong conclusions from what was seen. Watching a person do an act that appeared to be a prohibited activity, one might assume that either, a) the forbidden act was actually permitted (and the observer would go out and do that prohibited act); or b) the person doing that act (who is actually committing no breach of law) is a flagrant sinner. To prevent these incorrect conclusions, the Rabbis established a category of law whereby certain otherwise permitted acts were prohibited because of “appearance’s sake.”
The first example presented by the Talmud is the prohibition on Shabbat to walk a donkey with a bell tied around its neck. It is prohibited to ring a bell on Shabbat. The Rabbis extended the prohibition so that even if the bell was plugged up and produced no sound, it was still prohibited to put it on a donkey and take the animal for a walk on Shabbat. People might assume the person was taking the donkey to market to sell it—a clear violation of the laws of Shabbat. (It was the custom to “dress up” an animal before selling it by placing a bell around its neck.)
This led the Rabbis to the principle that whatever the Sages prohibited because of appearance’s sake was also prohibited in private. But the principle is challenged by another teaching that specifically allowed the plugged-up bell on the donkey, as long as the donkey was kept within one’s own courtyard (where no one would see it).
These two conflicting traditions are apparently unreconcilable. They go back to an early disagreement among the Tannaim, the Rabbis of the mishnaic period (the first and second centuries). One viewpoint held that clothing that fell into water on Shabbat could be spread out in the sun, but only in an area where people would not see it. The Rabbis were afraid that people seeing clothes left out to dry on Shabbat would wrongly conclude that it was permitted to wash clothing on Shabbat. Rabbi Eliezer and Rabbi Shimon prohibit even that, following the principle that what the Sages prohibited for appearance’s sake was forbidden even in private.
Katz, M., & Schwartz, G. (1998). Swimming in the Sea of Talmud: Lessons for Everyday LIving
. Philadelphia, PA: The Jewish Publication Society.by Diana Wallis
They are still in the world, and I am coming to you. Holy Father, protect them by the power of your name …so that they may be one as we are one. --- John 17:11
What were those mercies and special favors that Christ begged for his people when he was to die?
The mercy of preservation both from sin and danger: “Protect them by the power of your name,” which is explained, John 17:15, “My prayer is not that you take them out of the world but that you protect them from the evil one.” We and the saints that are gone have reaped the fruit of this prayer. How else are our souls preserved amid temptations—assisted and aided by our own corruption? Surely, the preservation of the burning bush, of the three children amid the flames, of Daniel in the den of lions are not greater wonders than this.
The blessing of union among them. This he joins immediately with the first mercy of preservation and prays for it in the same breath, verse 11, “so that they may be one as we are one.” Their union with one another is a special means to preserve them all.
That “they may have the full measure of my joy within them” (v. 13). He wanted to provide for their joy even when the hour of his greatest sorrow was at hand—he wanted not only to obtain joy for them, but full joy. It is as if he had said, “Father, I am to leave these dear ones in a world of troubles and perplexities; I know their hearts will be subject to discouragement. Let me obtain the restoratives of divine joy for them before I go. I would not only have them live, but live joyfully; provide, for fainting hours, reviving tonics.”
And to maintain all these mercies, “Sanctify them by the truth; your word is truth” (v. 17), that is, more abundantly sanctified than yet they were, by a deeper establishment of gracious habits and principles in their hearts. This is a singular mercy in itself, to have holiness spreading itself over and through their souls. Nothing is more desirable. And it is also a singular help to their perseverance, union, and spiritual joy.
And lastly, as the complement and perfection of all desirable mercies, that they may be with him where he is, to see his glory (v. 24). This is the best and ultimate privilege they are capable of. The design of his coming down from heaven and returning there is to bring many sons and daughters to glory. Christ asks no trifles, no small things for his people. No mercies but the best that both worlds afford will satisfy him on their behalf. --- John Flavel
Wallis, D. (2001). Take Heart: Daily Devotions with the Church's Great Preachers
(27). Grand Rapids, MI: Kregel Publications.Passover by Lily Adams
I sit with candle burning,
And looking up above
I see the rolling grey mist clouds
Bringing rain to earth.
The sky is not yet dark nor stormy
Grey mingled, sprinkled with
A patch of blue scattered
Oh so frugally amongst the grey,
A reminder there are yet blue
Skies to be seen,
But for now it is rain
Looking above is like looking at
A reflection of one's life
The storms, the good days and
The time to just pour out.
But this night is not like any other.
This is Passover.
Yes, this is the High Holy day
God Himself has given us.
It is a day of deliverance
From slavery, from sin, from self.
It is indeed an appropriate night
With the rain coming down
Cleansing the earth.
My glass of wine remembrance
Of God's Passover Lamb, His Son.
Yes, I remember.
I shall not forget.
My soul is full of sorrow.
Tears come easily,
But my heart is full of hope,
Like patches of blue in the sky.
There is for me a Lamb.
There is for me life.
There is for me freedom,
Because there is for me a God
Who see's,
Who know's
Who understands
and above all
Who loves.
Thank you Father
For your Lamb Jesus.
Who on this night
Poured out His blood
Over the door post of my soul.
And I was passed over from
Eternal death.
I am free to know
Free to understand
And most of all
free to love You.
Always ... always.
--- Lily Adams