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THE MESSIANIC PROPHECY BIBLE PROJECT
http://www.messianicbible.com
HEAR O ISRAEL
www.hearoisrael.org
SHEEPFOLD GLEANINGS WRITTEN BY JULIE PARKER
www.sheepfoldgleanings.com
MESSIANIC ISRAEL ALLIANCE
http://www.messianicisrael.com
AZAMRA TORAH FOR OUR TIME – RABBI AVRAHAM
GREENBAUM
http://www.azamra.org
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TORAH: Exodus 13:17-17:16
HAFTARAH: Judges 5:1-31
B’RIT CHADASHAH: John 6:25-35, Revelation 15:1-4
All references: The Scripture 1998+ unless otherwise noted
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Was ‫ יהוה‬perfect plan to enter the desert? NO. It was the plan of
Yah for the Sons of Israel to repent of their idolatry before the
Exodus even began?
“And you shall say to them, ‘Thus said the Master ‫יהוה‬.. “On that
day I lifted My hand in an oath to them, to bring them out of the
land of Mitsrayim into a land that I had searched out for them,
flowing with milk and honey, the splendour of all lands. “And I
said to them, ‘Each one of you, throw away the abominations
which are before his eyes, and do not defile yourselves with the
idols of Mitsrayim! I am ‫ יהוה‬your Elohim.’ “But they rebelled
against Me, and would not obey Me. ... So I resolved to pour out
My wrath on them to complete My displeasure against them in
the midst of the land of Mitsrayim. “But I acted for My Name’s
sake, that it should not be profaned before the eyes of the
gentiles among whom they were – before whose eyes I had
made Myself known to them, to bring them out of the land of
Mitsrayim. “So I took them out of the land of Mitsrayim, and I
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brought them into the wilderness. (Ezekiel 20:5-10)
It appears from these verses in Ezekiel that it was ‫’יהוה‬s plan to bring
them out of the land of Egypt and straight to Canaan, the Promised
Land (v. 6). But first they had to repent (v. 7). They had to make the
choice of who they would serve. But they rebelled and did not do this.
Thus, verse 10 says that they were made to go into the wilderness. The
wilderness would be the place where He would address every vestige
of Egypt that they were still hanging on to. It would turn out to be a
very slow process, not without a few steps backwards here and there.
Character can be changed as the result of a crisis. Remember what
happened after 9/11? Strangers became linked in close relationships.
Unfortunately it was short-lived, but the point is made.
Character is also moulded by the change of daily routines. How about
the change in routine when you began to keep the Sabbath? All of
these things affect your behaviour and transform your character. The
commandments are an avenue the Father has chosen to mould your
character into what He wants you to be.
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And it came to be, when Pharaoh had let the people go, that
Elohim did not lead them by way of the land of the Philistines,
though that was nearer, for Elohim said, “Lest the people regret
when they see fighting, and return to Mitsrayim.” (Exodus 13:17)
B‟shalach or to “let go” really has the connotation of “sending
away” or “expelling”. After the death of Mitzrayim’s first-born,
this is what Pharaoh actually did. He “sent them out”.
Now, “b‟shalach” is spelled “beit-shin-lamed-chet”. The numeric
value of the letters in “b‟shalach” is 340, which equals the word
“natzar” which, as we’ve already discussed, means to “keep the
Covenant” or “observe the Covenant”. So, in essence, YHVH
caused Pharaoh to send B’nei Yisra’el out from Mitzrayim so that
they could “observe” or “keep the Covenant”.
Moshe kept telling Pharaoh ...“Let My people go, so that they
serve Me in the wilderness,” but see, until now you have not
listened! (Exodus 7:16)
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340 is also the numeric value of the word “netzar” which means the
“branch” or “offspring”. Branch is used many times allegorically for
Mashiach in Scripture. So this too speaks of Mashiach’s presence in the
wilderness with the Children of Yisra’el. This also speaks of the
“offspring” of B’nei Yisra’el, as well as the sojourners with them (the
mixed multitude), who were counted as present with our forefathers
at Sinai for the giving of the Torah.
Moshe reminded the people in “All of you are standing today before
‫ יהוה‬your Elohim: your leaders, your tribes, your elders and your
officers, all the men of Yisra’ĕl, your little ones, your wives, and your
sojourner who is in the midst of your camp, from the one who cuts your
wood to the one who draws your water, so that you should enter into
covenant with ‫ יהוה‬your Elohim...as He has sworn to your fathers, to
Aḇraham, to Yitsḥaq, and to Yaʽaqoḇ. “And not with you alone I am
making this covenant and this oath, but with him who stands here with
us today before ‫ יהוה‬our Elohim, as well as with him who is not here
with us today. (Deuteronomy 29:10-15)
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And it came to be, when Pharaoh had let the people go, that Elohim did
not lead them by way of the land of the Philistines, though that was
nearer, for Elohim said, “Lest the people regret when they see fighting,
and return to Mitsrayim.” (Exodus 13:17 )
The phrase used here for the “way of the land of the Philistines” is
“derech eretz Philist‟im”. “Derech” (dalet-reish-kaf) is literally the “path”
or “way”. While it can mean a “path” as in a “roadway”, its principal
meaning is like a life’s “path” or “journey”. While “halach” or “halacha”
is your “walk”, “derech” is the “path” in which you walk your life’s
journey. It represents your spiritual “path”, as in “derech emet” or “path
of truth” or “the way of truth”.
Now, “eretz” (aleph-reish-tzadee) means “land” and also can refer to
the “earth” or “world”.
Then “Philist‟im” (Fey-lamed-shin-tav-yud-mem) means literally
“sojourners”, “immigrants” or “wanderers”. It’s interesting to note that
the “Philistines” were ancient Egyptians that were “sojourners” and
“immigrants” into Kena’an.
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Elohim could have brought them “by the way of the world, the
immigrants, the nations”, He didn’t, even though it was closer.
Why? The way of the world is usually the shortcut. But, YHVH
said that the people would “regret when they see fighting, and
return to Mitsrayim.” Regret in the Hebrew, it’s “nach‟am” (nunchet-mem) which is “to regret” or “to be sorry”. This is nearly the
opposite of the word “nachum” (spelled exactly the same),
which is the Hebrew word for “comfort”. And, the Hebrew word
translated here as “fighting” is in fact “milchamah”. The literal
translation of this word is “war”. This all about spiritual warfare
and they weren’t ready. YHVH carefully orchestrated when, how
and with whom B’nei Yisra’el would make war.
The numeric values for the word “derech eretz Philist‟im” or the
“way of the world of the stranger” are: “Derech” = 224 which
equals “ha tahorah” or “the pure”, “eretz” = 291 which equals
“v‟ha nokree” or “for the adulteress” and “Philist‟im” = 860
which equals “nach‟tee” or “I have given”. What YHVH is telling
us, about the “way of the world of the stranger”? He answers9
that with; “The Pure, for the adulteress, I have given”.
“….the exodus from Egypt was carried out with Pharaoh’s agreement
and approval…the route through the land of the Philistines was an
imperial, military road under Egyptian control….If Israel were to
journey on the road of the land of the Philistines it would have
demonstrated obedient, friendly behaviour towards Pharaoh, and
recognition of his continued patronage. At the border they would
present Pharaoh’s stamp of approval, and likewise at every fortress
along the way. The commanders of the Egyptian army would salute
and open the barrier, and then report to Pharaoh that his subjects, the
Israelites, had passed through by his license. The Israelites would
likewise dispatch appropriate letters of thanks…..Were they to have left
Egypt in this manner, Pharaoh would never have pursued them. He
would give them the mountain regions of Canaan and make them his
agents, representatives of his sovereignty there. At the approach of
war the nation would forfeit its independence and ‘return to Egypt’ – to
behave like subjects of Pharaoh’s patronage.”
ABBA does use any “deals” or compromises”.
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So Elohim led the people around by way of the wilderness of the Sea of
Reeds. And the children of Yisra’?l went up armed from the land of
Mitsrayim. (Exodus 13:18 )
In Hebrew it reads, “derech ha midbar Yam Suf”. Again we have
“derech” or “the path”. The word “ha” is “the” and “midbar”, while it
means “wilderness” or “deserted place”, it also means the “mouth” or
“instrument of speech”. It shares the same root as “debar” or “the
word”. It’s fitting that in Debarim (The Words), Chapter 8, verse 3,
Moshe reminds the people of what happened in this week’s parsha.
These are the words Yahshua quoted when tempted by satan; “And He
humbled you, and let you suffer hunger, and fed you with manna which
you did not know nor did your fathers know, to make you know that
man does not live by bread alone, but by every Word that comes from
the mouth of ‫יהוה‬
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Now, “Yam Suf” or “Sea of Reeds” or “Rushes” in Hebraic thought is a
metaphor for the “lush and fruitful” in a “sea” or “ocean of peoples”.
These “lush, fruitful plants” represent what sustains and has value.
What you have is this “sea” or “ocean” or “vast numbers of peoples”.
Then you have the “reeds” or “rushes” or “those that provide
nourishment and sustenance” to the people.
It was out of these “fruitful reeds and rushes” in the waters that
Moshe was taken and raised to become the instrument of Yah’s
deliverance for B’nei Yisra’el. He was the chosen from among the
fruitful, or the chosen out of the chosen. So, Elohim chose to bring His
chosen people unto Himself, by the way of His Word and the
instrument of His deliverance.
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Verse 18 also tells us; And the children of Yisra‟el went up armed. This
doesn’t just mean with swords and spears and stuff. The Hebrew word
used here for “armed” is “chamushim”, which is the plural of the root
word “chamush” (chet-mem-shin), which means “equipped”, “brave” and
“ready for war”. This spelling of “chet-mem-shin” is pronounced several
ways and with several meanings;
1. “chamesh”, the Hebrew counting number “five”, “five sheqels” or
“chamesh sheql‟im” (the redemption price of the first-born).
2. “chamush” which means “brave” or “equipped for war”; because the
connotation is that of being “arrayed for battle by fives”, which is why
the King Jimmy translates it as “harnessed”.
3. “chumash” (Hebrew compilation of Torah plus commentaries); because
it represents the “Five Books of the Torah”.
4. “chemesh”, which means the “belly”, “loins” or “womb”. The picture
here is of one’s “loins being girded”. ‫ יהוה‬had equipped and girded
them, by miracles and judgments of Torah, to enter the wilderness. ‫יהוה‬
prepared them and gave what they needed to serve Him in the
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wilderness and enter their inheritance.
And Mosheh took the bones of Yosĕph with him, for he certainly
made the children of Yisra’ĕl swear, saying, “Elohim shall
certainly visit you, and you shall bring my bones from here with
you.” (Exodus 13:19)
Why were these bones important, because of what they held
within them, Joseph’s DNA. A person’s DNA represents
their identity. Joseph’s bones are a picture of the House of Israel,
the “lost” ten tribes, and are therefore prophetic of the return of
not just Judah and Benjamin, the two tribes currently living in
the land, but of all twelve tribes returned and living in the land.
Joseph’s bones represent a continuous heritage promised to
Abraham’s descendants generations ago.
Another reason Joseph’s bones had to be carried back to the
land of Israel was because Joseph’s brothers had tried to kill him
(Genesis 37:18). Without his DNA, or identity, it could be alleged
that Joseph was not “alive” and that his ancestors no longer
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existed, even to this day.
And they departed from Sukkoth and camped in Etham at the edge of
the wilderness. (Exodus 13:20)
“Sukkoth”, or “Tabernacles” was their first stop on the way out of
bondage. This was not the “Sukkoth” established by Ya’aqob in
Kena’an, as this one is still well within Mitzrayim. This was the Bedouin
city, of approx. 250,000 people, that was always on the move. It was
here that the Israelites (city dwellers) bought tents and learned how to
be campers. This too represents leaving the “tabernacles”, “tents” or
“worship” of Mitzrayim. “Dwelling in tents” is a Scriptural metaphor for
“learning” their ways.
“Etham” is an Egyptian word and, according to Gesenius’ HebrewChaldee Lexicon, means “border of the sea”. Its importance is that it
bordered the Yam Suf, the Sea of Reeds, the instrument of ‫’יהוה‬s
Deliverance.
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And ‫ יהוה‬went before them by day in a column of cloud to lead the
way, and by night in a column of fire to give them light, so as to go by
day and night. The column of cloud did not cease by day, nor the
column of fire by night, before the people. (Exodus 13:21-22)
This is important to remember as we’re going to be seeing this picture
throughout the rest of Torah. As we begin to study the first “exodus”, it
will help us understand the “second greater exodus”. The Hebrew word
for “column” or “pillar” (depending on your translation) is “awmood”
(ayin-mem-vav-dalet) which is from the root “amad”, meaning to
“stand firm” or “establish”. The numeric value of “awmood” is 120
which equals “ami” or “my people”, “Masada” or “the foundation” and
“va‟eef d‟noo” or “did redeem you”. And, 120 also equals “va‟a latah”
or “thick darkness”. So ‫ יהוה‬went before them in this “pillar” TO
ESTABLISH HIS PEOPLE ON THE FOUNDATION OF REDEMPTION.
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The word for “cloud” here is “anan” (ayin-nun-nun). This isn’t a rain
cloud; but, literally means to “veil over” or “to obscure”. What’s
interesting here is that its use in Scripture, including twice in Ezekiel
38, is about “armies” that are referred to as clouds covering the “land”
or “earth”. They are also referred to as causing great darkness. The
picture is that this “pillar of cloud”, which concealed ‫יהוה‬, is made up
of the “armies of heaven”. Also of interest here is the numeric value of
“anan” is 170 which equals “l‟Olam” or “forever” and “l‟panah” or
“before me”, as “in my face”. 170 also equals “la‟milah‟im” or “they
were circumcised”.
This is indeed quite an army, in that they are eternally before the Face
of Elohim and they are circumcised, or of His Covenant. They are the
“Host of Heaven”. This is the “pillar of cloud” that led them by day.
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By night ‫ יהוה‬was in a “column of fire” or “awmood aish” (alephshin). “Aish” is indeed “fire” the “Consuming fire” as Elohim
refers to Himself.
Fire or “aish” gives heat and light and that is why another
meaning for “aish” is “splendor” or “brightness”. This compares
with the “burning fire” in our hearts for what we are passionate
about. Light is what is referred to here, in this verse. ‫ יהוה‬tells us
that His word, Torah, is a light, a lamp. Therefore ‫ יהושע‬spoke to
them again, saying, “I am the light of the world. He who follows
Me shall by no means walk in darkness, but possess the light of
life.” (John 8:12)
Elohim also speaks of the “fire of His wrath”. And when the
thousand years have ended, Satan shall be released from his
prison, and he shall go out to lead the nations astray which are
in the four corners of the earth, Gog and Magog, to gather them
together for battle, whose number is as the sand of the sea. ..
And fire came down from Elohim out of the heaven and
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consumed them. (Revelation 20:7-9)
The numeric value of “aish” is 301, which equals “Cha‟rah”, “He
called” or “He is called”, “ha Tsuwr”, “the rock” and “raphana”, “that
heals you”.
YHVH indeed calls to us from the “fire”, from the “brilliance” that is His
Word. He called Moshe from the bush that burned with fire and yet
was not consumed. In this “column of fire” dwells the Rock who heals
us. Over a dozen times in Scripture ‫ יהוה‬is referred to as the “Rock of
Yisra‟el” and the “Rock of our deliverance”. Almost as many times
Mashiach is referred to as this same “Rock”. and all drank the same
spiritual drink. For they drank of that spiritual Rock that followed, and
the Rock was Messiah. (1 Corinthians 10:4) He is there for us as well.
He’s showing us this, right before our eyes. Think of this, man was
made in the image of Elohim and YHVH said through the prophet in
‘’Look to the rock you were hewn from, ‘’(Isaiah 51:1)
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The column of cloud suggests that the heaven and ‫ יהוה‬are veiled and
can’t be seen. This is the picture we see in Rosh Chodesh, when the
moon is veiled, and is then revealed. There are times when ‫ יהוה‬is
obscured, hidden to us. Then, in the night, in our darkest hour, the
Light breaks through and we know He’s there. He was there all along.
In the Hekal (House of Elohim), ‫ יהוה‬was obscured behind the veil. But,
in the kingdom of Mashiach, when the Hekal is built, there will be no
veil. Whenever our faith, our trust, is tested, we need to remember
that it’s still His leading that we follow.
And it shall be that he who is left in Tsiyon and he who remains in
Yerushalayim is called set-apart, everyone who is written among the
living in Yerushalayim. When ‫ יהוה‬has washed away the filth of the
daughters of Tsiyon, and rinsed away the blood of Yerushalayim from
her midst, by the spirit of judgment and by the spirit of burning, then
‫ יהוה‬shall create above every dwelling place of Mount Tsiyon, and
above her assemblies, a cloud and smoke by day and the shining of a
flaming fire by night, for over all the esteem shall be a covering, (Isaiah
4:3-5)
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And ‫ יהוה‬hardened the heart of Pharaoh sovereign of Mitsrayim, and
he pursued the children of Yisra’ĕl, but the children of Yisra’ĕl went out
defiantly. (Exodus 14:8)
The KJV says they went out with a high hand ... the children of Israel
went out with an high hand. (Exodus 14:8). What does it mean? Many
translations say that Israel left “boldly.” It implies they left in a very
public display of unflinching courage. Comparing this phrase with other
places in the Torah, “a high hand” appears as a negative expression,
implying exaggerated pride.
Example, this is how a person who intentionally commits a sin is
described: ‘But the being who does whatever defiantly, whether he is
native or a stranger, he reviles ‫יהוה‬, and that being shall be cut off from
among his people. (Numbers 15:30)
In Deuteronomy, it is written that ‫ יהוה‬will punish an enemy who
otherwise would take the credit for a victory: ‘If I did not fear the
enemy’s taunt, Lest their adversaries misunderstand, Lest they say,
“Our hand is high, And ‫ יהוה‬has not done all this.” ’ (Deuteronomy
32:27)
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“A high hand” clearly conveys exaggerated pride. It is probable
that the Israelites left Egypt with a feeling of satisfaction, almost
as if they took some credit for their redemption.
Another educational experience was on the way in learning
dependence on the Almighty. Any pride that they had was soon
replaced by fear of the Egyptians:
And when Pharaoh drew near, the children of Yisra’ĕl lifted their
eyes and saw the Mitsrites coming up after them. And they were
greatly afraid, so the children of Yisra’ĕl cried out to ‫יהוה‬.
(Exodus 14:10)
Their “high hand” which was followed by a fear of the Egyptians,
will evolve into a fear of Elohim as they witness what the great
“hand of Elohim” does against Egypt:
And Yisra’ĕl saw the great work which ‫ יהוה‬had done in
Mitsrayim, and the people feared ‫יהוה‬, and believed ‫ יהוה‬and His
servant Mosheh. (Exodus 14:31)
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‘And I shall pass through the land of Mitsrayim on that night, and
shall smite all the first-born in the land of Mitsrayim, both man
and beast. And on all the mighty ones of Mitsrayim I shall
execute judgment. I am ‫יהוה‬. (Exodus 12:12)
He says this after He describes the last plague. So, when then
does He judge these gods of Egypt?
And ‫ יהוה‬spoke to Mosheh, saying, “Speak to the children of
Yisra’ĕl, that they turn and camp before Pi Haḥiroth, between
Miḡdol and the sea, opposite Baʽal Tsephon – camp before it by
the sea. “For Pharaoh shall say of the children of Yisra’ĕl, ‘They
are entangled in the land, the wilderness has closed them in.’
“And I shall harden the heart of Pharaoh, and he shall pursue
them. But I am to be esteemed through Pharaoh and over all his
army, and the Mitsrites shall know that I am ‫יהוה‬.” And they did
so. ..And the Mitsrites pursued them, and all the horses and
chariots of Pharaoh, and his horsemen and his army, and
overtook them camping by the sea beside Pi Haḥiroth, before
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Baʽal Tsephon. (Exodus 14:1-9)
Elohim brought B’nei Yisra’el to Etham (the border of the sea), but now
He brings them into the exact place He wants them in order to
accomplish His purpose. They camp before (in the face of) “Pi Hahiroth”
which literally translates in Egyptian as “the mouth of the graves”. It is
between “Migdol” and “Ba‟al Tsephon”. “Migdol” is another Egyptian
word meaning “high places”. This place is near the northern border of
Mitzrayim and from here, the mighty ones of Egypt were supposed to
be watching over Mitzrayim’s northern border. When this word was
brought into the Hebrew language, it was translated as “tower”. “Ba‟al
Tsephon” means “lord of the north”. Now, this lord of the north’s name
is “typhon” in Egyptian, and this guy is the oldest and mightiest of
Egypt’s mighty ones. It even pre-dates “ra”, their sun deity. ‫ יהוה‬brings
them all into judgment before B’nei Yisra’el at the border that separates
Kena’an (Israel) from Mitzrayim (Egypt). Here, ‫יהוה‬destroys Pharaoh
and the army of Mitzrayim in the face of those mighty ones, who are
powerless against the Mighty One of Yisra’el. ‫ יהוה‬uses the instrument
of B’nei Yisra’el’s deliverance, to judge Mitzrayim and its mighty ones.
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How deep is the water? The Gulf of Aqaba is very deep: in places over
a mile (1,600m) deep. Even with the sea dried up, walking across
would be difficult due to the steep grade down the sides. But there is
one spot where if the water were removed, it would be an easy
descent for people and animals. This is the line between Nuweiba and
the opposite shore in Saudi Arabia.
Depth-sounding expeditions have revealed a smooth, gentle slope
descending from Nuweiba out into the Gulf. This shows up almost like
a pathway on depth-recording equipment, confirming it's Biblical
description, '...a way in the sea, and a path in the mighty waters.'
(Isaiah 43:16).
The distance between Nuweiba and where artifacts have been found
on Saudi coast is about 18 km (11 miles). Along this line, the deepest
point is about 800m (2,600 feet). No wonder that Inspired writers of
the Bible described it as the mighty waters. And no wonder that not a
single Egyptian survived when the water collapsed in upon them. (
Above right NUWEIBA BEACH- the spot where the crossing began)
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And when Pharaoh drew near...And Mosheh said to the people, “Do
not be afraid. Stand still, and see the deliverance of ‫יהוה‬, which He
does for you today. .. And ‫ יהוה‬said to Mosheh, “Why do you cry to
Me? Speak to the children of Yisra’ĕl, and let them go forward. “And
you, lift up your rod, and stretch out your hand over the sea and
divide it, and let the children of Yisra’ĕl go on dry ground through
the midst of the sea. “And I, see I am hardening the hearts of the
Mitsrites, and they shall follow them. And I am to be esteemed
through Pharaoh and over all his army, his chariots, and his
horsemen. “And the Mitsrites shall know that I am ‫יהוה‬, when I am
esteemed through Pharaoh, his chariots, and his horsemen.” ..And
Mosheh stretched out his hand over the sea. And ‫ יהוה‬caused the
sea to go back by a strong east wind all that night, and made the
sea into dry land, and the waters were divided.(Exodus 14:10-21)
This particular battle with the Egyptians will be waged with the
Israelites standing on the sidelines, “holding their peace.” He says,
in effect, do nothing. What Moshe literally says to the people in
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verse 13 is: “Stand still and see the Yeshua (‫ ) יהושע‬of ‫”!!יהוה‬
I will save them if only for the sake of the merits of Abraham, who
stood ready to sacrifice his son Isaac unto Me, and for the sake of My
promise to Jacob.
Moses, however, was still very much troubled in mind, on account of
Samael, who had not left off lodging accusations before God against
Israel since the exodus from Egypt. The Lord adopted the same
procedure in dealing with the accuser as the experienced shepherd,
who, at the moment of transferring his sheep across a stream, was
faced by a ravening wolf. The shepherd threw a strong ram to the wolf,
and while the two engaged in combat, the rest of the flock was carried
across the water, and then the shepherd returned and snatch the
wolf's supposed prey away from him. Samael said to the Lord: "Up to
this time the children of Israel were idol worshippers, and now Thou
proposest so great a thing as dividing the sea for them?" What did the
Lord do? He surrendered Job to Samael, saying, "While he busies
himself with Job, Israel will pass through the sea unscathed, and as
soon as they are in safety, I will rescue Job from the hands of Samael."
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A WHEEL FOUND IN THE SEA
And it came to be, in the morning watch, that ‫ יהוה‬looked down upon
the army of the Mitsrites through the column of fire and cloud, and He
brought the army of the Mitsrites into confusion. And He took off their
chariot wheels, so that they drove them with difficulty. And the
Mitsrites said, “Let us flee from the face of Yisra’ĕl, for ‫ יהוה‬fights for
them against the Mitsrites.” Then ‫ יהוה‬said to Mosheh, “Stretch out
your hand over the sea, and let the waters come back upon the
Mitsrites, on their chariots, and on their horsemen.” And Mosheh
stretched out his hand over the sea, and the sea returned to its usual
flow, at the break of day, with the Mitsrites fleeing into it. Thus ‫יהוה‬
overthrew the Mitsrites in the midst of the sea, and the waters
returned and covered the chariots, and the horsemen, and all the army
of Pharaoh that came into the sea after them, and not even one was
left of them. (Exodus 14:24-28)
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The divided sea reminds us of the ancient ceremony of covenant
making, known as the “cutting of a covenant.” In the ceremony
animals are divided and the parties to the covenant walk between
them. We read of this in the cutting of the Abrahamic covenant:
Genesis 15:9 -18 ..And it came to pass, when the sun went down and it
was dark, that behold, there appeared a smoking oven and a burning
torch that passed between those pieces. On the same day ‫ יהוה‬cut a
covenant with Abram, saying: "To your descendants I have given this
land, from the river of Egypt to the great river, the River Euphrates -At the Red Sea, the Israelites passed “between the pieces” (the waters,
instead of the halves of the animals) in a renewing of the covenant
made with Abram. The rabbis teach that Israel entered into covenant
with ‫ יהוה‬by three rites – circumcision, immersion, and sacrifice. In 1
Corinthians 10 we also see how their passage related to the mikveh
(baptism): For I do not wish you to be ignorant, brothers, that all our
fathers were under the cloud, and all passed through the sea, and all
were immersed into Mosheh in the cloud and in the sea, (1 Corinthians
10:1-2)
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Then Mosheh and the children of Yisra’ĕl sang this song to ‫יהוה‬,
and spoke, saying, “I sing to ‫יהוה‬, for He is highly exalted! The
horse and its rider He has thrown into the sea! “Yah is my
strength and song, and He has become my deliverance. He is my
Ěl, and I praise Him – Elohim of my father, and I exalt Him.
(Exodus 15:1-2)
The Song of Moses is prophetic for the people who revere
Yahweh’s commandments and walk in His ways will sing the
true Song of Moses. And I saw another sign in the heaven, ..for
the wrath of Elohim was ended .. those overcoming the beast
and his image and his mark ,,holding harps of Elohim. And they
sing the song of Mosheh the servant of Elohim, and the song of
the Lamb, saying, “Great and marvellous are Your works, ‫ יהוה‬Ěl
Shaddai! Righteous and true are Your ways, O Sovereign of the
set-apart ones! “Who shall not fear You, O ‫יהוה‬, and esteem Your
Name? Because You alone are kind. Because all nations shall
come and worship before You, for Your righteousnesses have
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been made manifest.” (Revelation 15:1-4)
And Mosheh brought Yisra’?l from the Sea of Reeds, and they went out
into the Wilderness of Shur. And they went three days in the wilderness
and found no water. And they came to Marah, and they were unable to
drink the waters of Marah, for they were bitter. So the name of it was
called Marah. And the people grumbled against Mosheh, saying,
“What are we to drink?”(Exodus 15:22-24)
Three days without water is synonymous with being without
the Living Torah, the Living Word, or the Living Water that brings Life.
Water represents the Spirit Life of Torah, Y’shua. Y’shua is the Living
Word. He is the author of the Word (Genesis 1:1; John 1:1, 14). The
Torah on its own cannot save or give life. Rather, our souls would
become dry and parched without His Life giving Spirit. If we look
deeply into the Word of Yahweh for the Living Water we will find
abundant life. But when the soul goes without water, it is that much
easier for it to be influenced by a spirit of grumbling. This is exactly
what we see in the case of the Israelites and Moses at Marah.
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Then he cried out to ‫יהוה‬, and ‫ יהוה‬showed him a tree. And when he
threw it into the waters, the waters were made sweet. There He made
a law and a right-ruling for them, and there He tried them. And He
said, “If you diligently obey the voice of ‫ יהוה‬your Elohim and do what
is right in His eyes, and shall listen to His commands and shall guard all
His laws, I shall bring on you none of the diseases I brought on the
Mitsrites, for I am ‫ יהוה‬who heals you.” (Exodus 15:25-26)
The spring at Marah still exists and the water is still bitter. The water
contains minerals that kill parasites. The Egyptian today charge money
for this water. Elohim brought them to a place of healing from the
diseases of the Mitzrites. But, the cure was bitter. Sometimes, the
waters of healing taste bitter.
The “tree” (that is taught) sweetens the bitterness of life is the Torah,
the Tree of Life.
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While they indulged in these lamentations, Moses prayed to God
to forgive the faint of heart their unseemly words, and,
furthermore, to supply the general want. As quickly, as he had
prayed, was his prayer answered. God bade him take a piece of a
laurel tree, write upon it the great and glorious name of God,
and throw it into the water, whereupon the water would become
drinkable and sweet.
The ways of the Holy One, blessed be He, differ from the ways of
man: Man turns bitter to sweet by the agency of some sweet
stuff, but God transformed the bitter water through the bitter
laurel tree. When Israel beheld this miracle, they asked
forgiveness of their heavenly Father, and said: "O Lord of the
world! We sinned against Thee when we murmured about the
water." Not through this miracle alone, however, has Marah
become a significant spot for Israel, but, especially, because
there God gave to Israel important percepts, like the Sabbath
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rest, marriage and civil laws.
And they came to Ělim, where there were twelve fountains of water
and seventy palm trees. And they camped there by the waters. (Exodus
15:27)
Both of the two tests that occur after the deliverance at the Yam Suf
involve water, which refers to Torah. Moshe leads the Children of
Yisra’el to “Eylim” (Aleph-yud-lamed-mem).
• “Eylim” means “palms” or “upright trees” referring to the 70 palm
trees (tamar‟im).
• “Eylim” also means “rams”, as in the rams of the offerings. Since the
rams were used as offerings (korban‟ot) for drawing near, ascension
and as sin offerings, etc.; we can see that this was a very special
place of drawing near and ascending to ‫ יהוה‬for B’nei Yisra’el.
• “Eylim” means “mighty ones” or “the mighty”.
The 12 fountains, (ayin‟ot), are the 12 Tribes of Israel, possessing the
water (Torah) that comes from beneath by revelation. The 70 palms
(tamar‟im) represent the 70 nations (goyim) of the world.
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This oasis at Elim is a beautiful picture of the provision by Yeshua that
will be there for ALL the nations (70) who identify with Israel and leave
Egypt. This is not the Kingdom, but a respite on the way to the
Promised Land. So why is this spot a test? Elim becomes a place of
accountability. We are able to drink deeply here of the water of the
Word. We can rest here. But we must continue on from here toward
the Promised Land. If we pollute the water here, or refuse to move on
we have failed the TEST
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And they set out from Ělim, and all the congregation of the children
of Yisra’ĕl came to the Wilderness of Sin, which is between Ělim and
Sinai... And all the congregation of the children of Yisra’ĕl grumbled
against Mosheh and Aharon in the wilderness (Exodus 16:1-2)
The Torah describes their location in the wilderness, halfway
between Elim and Sinai. The Torah stresses this point of being
halfway there…away from Egypt, but not yet having reached their
goal. The future is still fuzzy, and the destination is not yet in sight.
Psychologically it’s just a tough place to be.
The text also does not say that they were hungry. They seem to be
complaining because they have left their oasis and now they are “in
the wilderness.” Instead of being hungry at the moment, they are
afraid for their future. They reminisce about Egypt where they had
assurance of food for tomorrow. That is what they miss and that is
why they begin to complain. The wilderness is a place with no
means of subsistence. It is a place where the children of Israel will
have to learn that it is the heavenly Father who will feed and sustain
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them.
And ‫ יהוה‬said to Mosheh, “See, I am raining bread from the heavens
for you. And the people shall go out and gather a day’s portion
every day, in order to try them, whether they walk in My Torah or
not. “And it shall be on the sixth day that they shall prepare what
they bring in, and it shall be twice as much as they gather daily.” ...
And Mosheh said, “In that ‫ יהוה‬gives you meat to eat in the evening,
and in the morning bread to satisfaction, for ‫ יהוה‬hears your
grumblings which you make against Him. ... And it came to be that
quails came up at evening and covered the camp, and in the
morning the dew lay all around the camp. And the layer of dew
went up, and see, on the surface of the wilderness, was a small
round substance, as fine as frost on the ground. And the children of
Yisra’ĕl saw, and they said to each other, “What is it?” For they did
not know what it was. And Mosheh said to them, “It is the bread
which ‫ יהוה‬has given you to eat. (Exodus 16:1-15)
Concerning the gathering of the manna, Exodus 16:4 literally reads
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that they should “gather a word a day in its day.”
Here, ‫ יהוה‬provides meat, quails, for all to eat. And then, the next
morning, He provides bread (lechem) by means of the dew (tal).
What we read in the last half of verse 4, speaking of this “bread”
(lechem) or “manna”; And the people shall go out and gather a portion
every day, in order to try them, whether they walk in My Torah or not.
‫ יהוה‬said they were to gather a “portion” every day, in order to test
them, to see if they will walk in His Torah. In the Hebrew Torah, the
word translated as “portion” is “debar” (dalet-beit-reish). That’s right,
“debar”, the “word”, “that which is spoken”, as well as the “mouth”, as
in the “Mouth of Elohim”. Perhaps this is what Yahshua said we should
ask for, when we pray, in Matthew 6:11; “Give us today our daily
bread.” Moshe reminds us, as he’s reminding B’nei Yisra’el in the
wilderness, in Deuteronomy 8:3; “And He humbled you, and let you
suffer hunger, and fed you with manna which you did not know nor did
your fathers know, to make you know that man does not live by bread
alone, but by every Word that comes from the mouth of ‫יהוה‬.
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And all the congregation of the children of Yisra’ĕl set out on their
journey .. ‫יהוה‬, and camped in Rephiḏim. And there was no water
for the people to drink. Therefore the people strove with Mosheh,
and said, “Give us water to drink.” . And the people thirsted there
for water, and the people grumbled against Mosheh, and said,
“Why did you bring us out of Mitsrayim, to kill us and our children
and our livestock with thirst?” .. And ‫ יהוה‬said to Mosheh, “Pass
over before the people, and take with you some of the elders of
Yisra’ĕl. And take in your hand your rod with which you smote the
river, and go. “See, I am standing before you there on the rock in
Ḥorĕḇ. And you shall smite the rock, and water shall come out of it,
and the people shall drink.” And Mosheh did so before the eyes of
the elders of Yisra’ĕl. ..(Exodus 17:1-7)
and all drank the same spiritual drink. For they drank of that
spiritual Rock that followed, and the Rock was Messiah. (1
Corinthians 10:4). The apostle Paul reveals the clear symbolic
[typical] character of the transaction that occurred at Rephidim. It
speaks of the One Who followed the Children of Israel in the
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wilderness, supplying all their wants and needs.
And Amalĕq came and fought with Yisra’ĕl in Rephiḏim. .. And
Mosheh, Aharon, and Ḥur went up to the top of the hill. And it
came to be, when Mosheh held up his hand, that Yisra’ĕl prevailed.
And when he let down his hand, Amalĕq prevailed. But Mosheh’s
hands were heavy, so they took a stone and put it under him, and
he sat on it. And Aharon and Ḥur supported his hands, one on one
side, and the other on the other side. And his hands were steady
until the going down of the sun. (Exodus 17:8-12)
Amalek was related to Edom. He attacked from ambush the
stragglers and weaker Israelites of the delivered multitude who
had fallen behind in the march. He did not confront or engage
Israel from the front, head-on. Instead, his forces operated much
as terrorists do today, by attacking the innocent, weaker and
generally helpless of a population. Saul was commanded to destroy
Agog the Amalekite but failed to follow through in his assigned
mission, so Amalek lived on through his descendents, one of whom
was Haman, the "enemy of the Jews." In these last days, terrorist
groups such as Hamas and Hezebolah are proliferating, and they
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conspire to kill Jews and destroy Israel.
“And I shall bring you out from the peoples and gather you out of the lands
where you are scattered, with a mighty hand, and with an outstretched arm,
and with wrath poured out. “And I shall bring you into the wilderness of the
peoples, and shall enter into judgment with you face to face there. ..“And I shall
make you pass under the rod, and shall bring you into the bond of the
covenant, and purge the rebels from among you, and those who transgress
against Me. .. they shall not come into the land of Yisra’ĕl. And you shall know
that I am ‫יהוה‬. “As for you, O house of Yisra’ĕl,” thus said the Master ‫יהוה‬, “Go,
serve each of you his idols, and afterwards, if you are not listening to Me. But
do not profane My set-apart Name any more with your gifts and your idols.
“For on My set-apart mountain, on the mountain height of Yisra’ĕl,” declares
the Master ‫יהוה‬, “there all the house of Yisra’ĕl, all of them in the land, shall
serve Me. There I shall accept them, and there I shall require your offerings and
the first-fruits of your offerings, together with all your set-apart gifts. “As a
sweet fragrance I shall accept you when I bring you out from the peoples. And I
shall gather you out of the lands where you have been scattered. And I shall be
set-apart in you before the gentiles. “And you shall know that I am ‫יהוה‬, when I
bring you into the land of Yisra’ĕl, into the land for which I lifted My hand in an
oath to give to your fathers. “And there you shall remember your ways and all
your deeds with which you were defiled. ... “And you shall know that I am ‫יהוה‬,
when I have dealt with you for My Name’s sake, not according to your evil ways
nor according to your corrupt deeds, O house of Yisra’ĕl,” declares the Master
‫יהוה‬.’ ” (Ezekiel 20:34-44)
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Our biggest question is “Why?” Look at all the struggle in Torah; from
an individual basis in B‟reshith, from Adam to Cain and Hebel, then
Noach, then Avraham to Yitzaq, Ya’aqob and Esau, Isreal and the
remainder of Torah and the Prophets. Despite what the church insists,
this is the focus of the Brit Chadashah as well. First B’nei Yisra’el finds
themselves in bondage, abject slavery in Egypt. Then, just when they
are released, they’re driven to certain death, or at least recapture at
the shore of the Yam Suf. Even when they are delivered from that mess
and their pursuer is destroyed, they begin a 40 year struggle to find
and earn their way home. They go from one disaster to another, even
after they reach Eretz Yisra’el. It seems never to end, one struggle after
another. For some, it’s over money, it’s addictions, health or peace of
mind.
In Hebraic thought, this process is described as “emanations” of
darkness and light. The darkness, the seeming absence of Elohim’s
presence is called “tzimtzum”, which is the cloud or veil that obscures
heaven. It can be “darkness” that is felt, as Scripture describes it.
(Genesis 15:12-13 )
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Emanations of light are called, in Hebrew thought, “kav”, which
represent the light that “pierces” the darkness. It’s likened to a light
bulb that is suddenly turned on and the darkness is just gone, that
quick. These emanations of “tzimtzum” and “kav” are the process into
which Elohim spoke and all was created. And the earth came to be1
formless and empty, and darkness was on the face of the deep. And the
Spirit of Elohim was moving on the face of the waters. And Elohim said,
“Let light come to be,” and light came to be. And Elohim saw the light,
that it was good. And Elohim separated the light from the darkness.
(Genesis 1:2-4)
“What about us, today?” Bible stories are a great read, is it our destiny
to struggle forever? Is true “peace” (shalom) just another version of
“nirvana” or eternity on cloud in heaven“? Is the only way “home”
death or a rapture? There is a promise in Torah that’s repeated
throughout the “Prophets” and the “Writings”, as well as the Brit
Chadashah, of our return; the return of B’nei Yisra’el and those who
“sojourn” with them. This promise runs throughout the Torah.
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“The promise is that at the end of the journey lies the „happy
ending‟ -- the Land flowing with milk and honey. But unlike in fairy
tales, the path through the speaking, teaching Wilderness of reality
is long and arduous, twisting and turning in frightening ways. Each
twist and turn in the journey comes to teach a new aspect of faith in
G-d: faith in the miracles that take place in and through the workings
of nature („and they BELIEVED in HaShem and in Moses his servant‟,
Ex. 14:31); faith in the miracles through which we receive our
livelihood (the root of the word MANNA is the same as EMUNAH,
faith); faith in G-d's miraculous power to heal through our keeping
the Torah („I, HaShem am your healer‟ Ex. 15:26); faith in G-d's
power to conquer the forces of evil („and his hands were faith‟ Ex.
17:12).
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Faith is the sustenance needed to survive in the wilderness of this
world and to reach the promised „inhabited land‟ (Ex. 16:35) that
surely lies at the end of the road. The very twists and turns in the
road are trials sent to bring us nearer to this sustaining faith. For that
reason, it is not written (Ex. 14:10) that „Pharaoh drew near‟
(KARAV) to the Children of Israel, but rather, Pharaoh (HIKRIV),
„Pharaoh BROUGHT closer‟. That is Pharaoh brought the Children of
Israel closer: his very onslaught and the fear it caused brought them
closer to G-d, forcing them to turn to Him in prayer and faith.”
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