February 27, 2016 Shabbat Bible Study

February 27th, 2016 Shabbat Bible Study

©2016 Mark Pitrone and Fulfilling Torah Ministries

Num 19:1-22; Eze 36:16-38; Psalm 109; 1 John 1:1-10 

B’Midbar 19 – speaks of the red heifer and the rites appertaining thereto. There doesn’t seem to be an age requirement, only that it be without blemish and never have had a yoke on her neck. Webster tells us it is a “young cow”, so it is a female. Webster also tells us it is a yearling, which means it is at least a year old, but not yet 2. I infer this to mean that the red cow would likely show white hairs after her 2nd birthday. In Judges 14 it speaks of a man plowing with another man’s heifer, or, working a man toward a desired end by using his wife to convince (or, in Samson’s case, NAG [v.17]) him to do it. The heifer was taken without the camp and slain before the priest, who would take of her blood and sprinkle it 7x before the tent of the congregation (into which the congregation was NOT allowed to go – only priests). She was then burnt entirely with the priest adding hyssop and cedar wood and scarlet to the fire. The priest would wash his clothes and himself and be unclean until evening. Then a third clean man would gather up the ashes and store them in a clean place for the people to use for waters of sanctification, for the purification of sin. All 3 men were unclean until the evening AFTER a mikvah. Schottenstein’s Chumash has excellent prefatory notes on pg.133. 

This parsha is called “Chukath” – Decrees. Y’hovah’s Chukath are things that he said that don’t make sense to us puny humans. For instance, the red heifer is burned by the 12 tribal elders of the people before the priest (I assume this is the case, since the KJV is very clear that it is the people who do this, using the 2nd person plural pronoun, ‘ye’, when Moshe and Aharon are speaking to B’nei Yisrael), and the act makes the elders unclean until they do a mikvah and then await the evening offering. The priest officiating (NOT the Kohen Gadol, but his deputy) adds hyssop, cedar and scarlet wool and is also contaminated, needing to do a mikvah and await the evening offering. Then a 3rd man or group of men gathers the ashes of the red heifer and takes them to a clean place without the camp, after which he also must mikvah and await the evening offering. All of this was done to create the additive to the water of purification. Everyone acting to create the additive is contaminated by that action, but the ashes added to the water would allow purification of that which would be sprinkled by the water. It doesn’t make sense to us. This is the nature of a chukah. The fact that the decree does not make sense does not mean that we can ignore it or not obey it, any more than our inability to understand the truth makes the truth less true. We obey the chukim/decrees because Y’hovah commanded us to.

The Hebrew root of heifer is PhRH (H6510). It is used 22 times and usually is xlated as kine or cow, but 6 times KJV has heifer, 5 times in Num.19 and once in Hosea 4. Stone’s Tanakh xlates it ‘cow’ all 22 times it is used. The water of separation, made with the ashes of the red heifer, were used to sanctify the vessels of the tabernacle, the basins and such that were used in the Mishkan service. Application of the ‘heifer water’ was by sprinkling from a sprig of hyssop. W/o the red heifer, there could be no approach to Y’hovah’s presence. Until just a few years ago, there had not been a red heifer in Israel in almost 2000 years. There is still question about the kosher nature of the red heifer that they did breed. How many NON-red hairs will make it unfit for use? 2? 10? Even 1? With the breeding of the red heifer and assuming that it is kosher, the vessels can be purified and the actual practice of Hebrew Torah observance can once again take place – if they had a tabernacle to work in. I believe the necessary vessels and tabernacle are already available. It’s the Mount being closed to Jews that’s keeping it from occurring, though they COULD go up to Shiloh in Ephraim, West Bank, where Y’hovah’s Name – יהוה – is actually written in the earth. I saw a satellite photo of it on line a number of years ago, and I am having trouble finding it now. It may have been taken down. The Hebrew letters יהוה are clearly seen in the satellite photo in the shadows of the hills.

Vv.11ff show one use of the water of separation. If a man touched a dead body, he was unclean for 7 days. On the 3rd day, he would purify himself w/water of separation and on the 7th day, after another sprinkling, he would be clean. Why the wait? Perhaps the separation on the 3rd day has to do with resurrection and clean on the 7th has to do with Sabbath rest?  Good possibilities. Does the 3rd day mean the 3rd day after the defilement or the 3rd day of the week? I’m curious what Rashi has to say about it. It says in v.12 that if he was not separated on the 3rd day he was not cleansed on the 7th. THIS gives some credence to the assertion that if one does not believe in the resurrection of the dead, one is not purified for the Kingdom.

It did not have to be a priest who sprinkled the water on the people and vessels; any clean man could do it. The clean man who is doing the sprinkling becomes unclean until evening after the required mikvah, because he touched the water of separation, though he did not have to be sprinkled with the water first (more evidence of a chukah). I assume that each person who needed to be sprinkled would have to find a clean man willing to sprinkle him. Both would remain unclean until evening.  Q&C 

Yechezkel 36.16-38 – The first 15 verses of this chapter show us that in the same way that Israel had to be cleansed of defilement from the ‘golden calf’ by sprinkling with the ‘water of separation’, so will Aretz Israel have to be cleansed from its defilement by the people of Israel when they went their own way instead of Y’hovah’s Way. They had shed blood on the land in making offerings to idols and so they had to be put ‘outside the camp’ and the land now needed to be washed clean. V.17 speaks of ‘the uncleanness of a removed woman’. Dahekizzat? MAYBE 

And if a woman have an issue, and her issue in her flesh be blood, she shall be put apart seven  days: and whosoever toucheth her shall be unclean until the even. 20 And every thing that she lieth upon in her separation shall be unclean: every thing also that she sitteth upon shall be unclean. 21 And whosoever toucheth her bed shall wash his clothes, and bathe in water, and be unclean until the even. 22 And whosoever toucheth any thing that she sat upon shall wash his clothes, and bathe in water, and be unclean until the even. 23 And if it on bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even. 24 And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven days; and all the bed whereon he lieth shall be unclean. 25 And if a woman have an issue of her blood many days out of the time of her separation, or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she unclean. 26 Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her separation: and whatsoever she sitteth upon shall be unclean, as the uncleanness of her separation. 27 And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe in water, and be unclean until the even. 28 But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean. 29 And on the eighth day she shall take unto her two turtles, or two young pigeons, and bring them unto the priest, to the door of the tabernacle of the congregation. 30 And the priest shall offer the one a sin offering, and the other a burnt offering; and the priest shall make an atonement for her before Y’hovah for the issue of her uncleanness. 31 Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that among them. 32 This the law of him that hath an issue, and whose seed goeth from him, and is defiled therewith; 33 And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean.[Lev.15.19-33]

But we are all as an unclean and all our righteousnesses as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. [YeshaYahu 64.6]

Y’hovah sees the uncleanness of the woman with an unusual issue of blood as if it were like idolatry, or perhaps the unclean issue is a punishment FOR idolatry. This might shed light on the woman with the 12-year issue of blood in Lk.8. Let’s also look at the 2 verses immediately preceding the woman with the 12 year issue, as it MAY also shed light on that passage.

And, behold, there came a man named Yair, and he was a ruler of the synagogue: and he fell down at Yeshua’s feet, and besought him that he would come into his house: 42 For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. 43 And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, 44 Came behind and touched the border of his garment: and immediately her issue of blood stanched. 45 And Yeshua said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press and sayest thou, Who touched me? 46 And Yeshua said, Somebody hath touched me: for I perceive that virtue is gone out of me. 47 And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. 48 And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace. 49  While he yet spake, there cometh one from the ruler of the synagogue’s saying to him, Thy daughter is dead; trouble not the Master. 50 But when Yeshua heard he answered him, saying, Fear not: believe only, and she shall be made whole. 51 And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. 52 And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. 53 And they laughed him to scorn, knowing that she was dead. 54 And he put them all out, and took her by the hand, and called, saying, Maid, arise. 55 And her spirit [breath] came again, and she arose straightway: and he commanded to give her meat.

These 2 seemingly distinct occurrences are linked, IM[not so]HO, by the 12 years, which I think links us back to the Torah portion and its reason for being; namely, Israel’s idolatry of the golden calf at the foot of Sinai. If the rabbis are correct that the red heifer was for cleansing the defilement Israel received because they bowed before the golden calf and called it Y’hovah, perhaps the woman with the issue and all the people who were defiled by the woman with the issue of blood were cleansed by the water of separation; that water being made the water of separation by the ashes of the red heifer, then does it not possibly follow that the woman with the issue in Luke 8 had been guilty of idolatry? She had tried everything shy of confession and repentance, which I think is typified by her resorting to going to Yeshua for her cleansing, but on the ‘down low’. The 12 years comes into play because 12 tribes had participated in the worship of the golden calves; only Levi refraining; and that shows that chol Yisrael can make the same approach to and through Y’hovah Yeshua, who is the antitype to the red heifer. Let’s see if there are any other links we can make from this haftarah to the Torah parsha or the Brith Chadasha. Q&C

V.21 shows us that it was the pity Y’hovah took for his Name’s sake, which was dragged through the mud by Israel’s idolatry, and the subsequent judgment Y’hovah brought against them in and through their captivity. Therefore, in vv.22-23, Adonai Y’hovah told Zeke to tell Israel that he was going to show both Israel and their captors the power and Set-Apartness of his Name by bring judgment against Israel’s captors for their profanation of his Name. 

Then he switches gears in vv.24, saying that he will bring Israel out of the nations, presumably as idolaters still [which the majority of Israelis are today], and deliver them to Israel, perhaps as ‘secular Jews’ and ‘political Zionists’. But in v.25 he begins to show what he will eventually do for these Israeli idolaters. He will do exactly what he did for Israel in the wilderness; sprinkle them with clean water of separation to cleanse them of the sin of idolatry. He will also give them a new heart [v.26] like the one Yeshua gave to the woman with the 12 year issue. He will use that water of separation to remove the stoney heart and replace it with a fleshy one. And he will put his own Ruach in them [v.27], as Yeshua did for Yair’s daughter, reviving them to lovers of Y’hovah who will prove their love by keeping his commandments.

V.28 he begins to refer to the Millennial Kingdom, but also to the present day nation of Israel, for even in its lack of fealty to Him and his commandments, he still blesses her for the fathers’ sakes. Yisrael SHALL be his people and He will be their Eloha. He promises physical multiplicity, the mark of obedience, in vv.29-30. And it seems as though the result of that physical multiplicity will be Israel’s realization that it has been wicked and she repents, for he cleans them of ALL their uncleannesses. But why does he say that he will ‘call for the corn [grain; barley, wheat, etc; grasses] and increase it, and lay no famine upon you’? Obviously he implies [or at least I infer] that SOME one is experiencing famine. If my opinion is correct that this refers to the Millennial Kingdom, the only people who will be experiencing famine of grasses/kernels will be those who refuse to make aliyah for the Feast of Sukkoth – and probably for the 2nd time.

16 And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, Y’hovah Tzavaoth, and to keep the feast of tabernacles. 17 And it shall be, whoso will not come up of the families of the earth unto Jerusalem to worship the King, Y’hovah Tzavaoth, even upon them shall be no rain. 18 And if the family of Egypt go not up, and come not [aliyah], that there shall be the plague, wherewith Y’hovah will smite the heathen that come not up [make aliyah] to keep the feast of tabernacles. 19 This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles. [ZecharYahu 14.16-19]

What were the plagues that struck Egypt? Hail to destroy the barley that was in the ear and then Locusts to destroy the wheat and other grain grasses.  

The blessings on Israel continue in v.30 where he grants even MORE physical multiplicity to her, even in her unbelief. Perhaps the famine that comes on Egypt and the nations that refuse to make aliyah to Chag haSukkoth awakens Israel to her to her need to repent, for v.31 says that she remembers her sinful ways, lothes her own walk in idolatry and disdain for Y’hovah’s Way and does repent and start to walk in it.

And WHY does Adonai Y’hovah bring this physical multiplicity to his people in their land [vv.32-34], even before she turns from her own way and unto His Way? For His Land’s sake! He didn’t just promise the Patriarchs the land, but he promised haAretz that His People would dwell in it and care for it. 

He commands the house of Israel [just Ephraim? or BOTH houses?] to be ashamed and confounded for her ways. 

42 Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. 43 The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. 44 And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I Y’hovah Elohehem. 45 But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be Elohehem: I Y’hovah. [Lev.26.42-45]

Those same heathen that watched Y’hovah bring Israel out of Egypt and deliver them to the Promised Land in the ancient Exodus will notice that He is blessing his land with Israel again in vv.35-36. The transformation the heathen see baAretz, in the Land, in v.35 will witness to them of the power and majesty of Y’hovah, who does this for Israel; both the people and the land in v.36.

In vv.37-38, Y’hovah likens Israel to the flock of J’lem that was kept in BethLechem and from which the Pesach Lamb was selected each year, the flock whose shepherds came to witness the arrival of Y’hovah Yeshua haMashiach. Truly Yeshua and Yisrael are inextricably linked. Y’hovah will increase, give physical multiplicity, to Yisrael as his set-apart flock and will show it to the world in the return of the King and of the cities that had lain waste. Q&C

Tehellim 109 – This is a perfect example of an imprecatory psalm. David prays down judgment on his enemies who hate Y’hovah and his servants. The enemy in this psalm, I think, is Absalom. V.4 says that because David loves Y’hovah they are his adversaries – yis-tenuniy – satan, even though he has prayed for them. So he asks that Satan be the right hand of their adversary. Imprecation is very often Y’hovah’s will for us. Yiremyahu, Yeshayahu, and Yechezkel all prayed against Y’hovah’s enemies who were within the camp, often the priests of Judah who were sucking up to the king to gain political power. David does the same here in vv.6-20. V.8 is my prayer for the American President, regardless who he is, until the President turns from his wickedness and to the righteousness of Y’hovah.

In vv.21ff, David asks Y’hovah’s blessing on himself. In v.21 he says Y’hovih Adonai, which is the appellation of the Divine Name that Encompasses all 3 of the major titles of the Almighty Ain Sof; YHWH is vowel pointed as is Elohim and then he is called my Master. In v.26, David addresses Abba as Y’hovah Elohaiy. I know for certain that the ending on Eloha makes that personal – MY Master, MY Mighty one. 

Vv.28ff, make it clear that David isn’t worried about their cursing if Y’hovah is blessing him. ‘Let them curse me, as long as you bless me. No matter what they do or say, I will Bless Y’hovah.’ When David says ‘the poor’, he is speaking of the poor in spirit, not necessarily the financially poor. When Yeshua said, “Blessed are the poor in spirit”, this is who he was talking about, those who are not necessarily after monetary riches, but the richness of the Ruach of Y’hovah and HIS Kingdom.

But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. (Matthew 6:33)


Yochanan 20v.1 destroys the ‘sunrise service’ of the church, doesn’t it? How can they hold a Mithraist sunrise service when he was already out of the grave ‘while it was yet dark’? From my weekly bible study in the life of Messiah (a 5+ year ordeal):

241b). In Mat.28.1 we have an interesting turn of phrase that the TBSL (Thompson Bible Software Library – my outline is the harmony of the gospels there) editors left out. It says, “In the end of the Sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.” It was still the Sabbath when the Marys went to the sepulcher. It says ‘as it began to dawn toward the first day of the week.’ The Sabbath ends at sundown on Saturday, not at sunup of Sunday, so they were going out to the tomb BEFORE or just after sundown. W1828 has this definition for dawn, 

“4.  To begin to open or appear.” 

So dawn doesn’t merely refer to sunrise of a day, but the beginning or opening of anything. Strong’s G2020 is the greek word used, which means “to begin to dawn, to draw on.” So the end of the Sabbath was drawing on toward the first day of the week. Sundown was approaching. As they drew near the sepulcher, there was an earthquake.

They were coming to SEE the sepulcher. They were not necessarily coming to anoint Yeshua’s body at this time, but possibly to assure Mary Magdalene of the location, planning to come out ‘while it was yet dark’ (Jn.20.1) the following morning.

If I am correct about the timing there wouldn’t be time or light enough to do the anointing that evening. I think this shows they were just making sure of the tomb’s location so they could start out early. BTW, it wasn’t until now that they noticed the stone rolled away, so when they came out the afternoon or evening before, the stone must have been in place. I assume the Yoseph of Aramithea had gotten word of the location of the tomb to the talmidim, or directly to Miriam.

V.9 says they as yet didn’t know the scripture about Yeshua rising from the dead. Of course, he’d told them about it on more than one occasion (Mk.8.31, 9.12, Lk.9.22), but they were unable to comprehend it. This is good, because Satan didn’t comprehend it either. Had he, he’d have done all in his power to STOP the crucifixion. There is no pashat prophecy of Moshiach rising from the dead. There is a hint to the prophetic, sod level in Ps.16.10,

10 For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One [chassidecha] to see corruption.

Since Ps.16 is a Psalm of David, he is saying that Y’hovah would not leave his soul in hell, but for David to call himself Y’hovah’s Holy One would be the height of effrontery. After the resurrection, this is probably one of the scriptures Yeshua used to open the eyes of the talmidim on the Emmaus road. It took the event to make the psalm recognizable in its Messianic, prophetic nature. The remez to the sod is often not easily seen until AFTER the events it hints at.

At first, Mary didn’t recognize Yeshua when she spoke with him, thinking he was a gardener. But when he spoke her name, she recognized him. Again, from my weekly study:

Mary turned twice in this passage. First she turned to face Yeshua (v.14), and then, while she was looking at him, he spoke her name and she turned herself again (v.16). I think the second turn was NOT physical, but spiritual and emotional, for she recognized who he was. The joy must have been indescribably delicious. 

Yeshua told her not to touch him for he had not yet ascended to his father. I think this is because he was about to go do the high priestly chore of offering the firstfruits wave offering on the morrow after the weekly sabbath of the Feast of Unleavened Bread, which also began the ‘counting of the omer’ to the Feast of Shavuot or Pentecost. This wave offering was of the ‘firstfruits of the dead’, men who had risen with him and appeared to many in the city. 

Mat.27:52-53, “And the graves were opened; and many bodies of the saints which slept arose, [53] And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.” 

He needed to be ritually pure to do that, so he could not come in contact with anyone first … That afternoon or evening he was ASKING to be handled by anyone who didn’t believe he was really there, that thought he was an apparition. The reason Yeshua would not let Mary touch him in our passage had NOTHING to do with her sex. It had everything to do, IM[not so]HO, with his duty as the new “high priest after the order of Melchizedek” and the Bikkurim wave offering he was about to perform. Ps.110.4, Heb.5.6, 10, 6.20, 7.11, 17, 21.  Q&C

That evening, he appeared to ten of his talmidim in the place where they hid from the leaders of the Jewish religion. He didn’t knock or open the door. He didn’t walk through the wall. He was just there. In his resurrected body, he was able to do what no human had done since Adam’s fall – he traveled at the speed of thought. His existence was no longer limited by time, space and matter (a condition he must have found extremely frustrating). He now exists outside of time and space and can insert himself anywhere and anywhen. It is for that reason that I think that both the Angel of Y’hovah who spoke to Avraham at Mamre a few days before Sodom and Gomorrah got toasted and the one who appeared face to face with Ya’acov, Moshe, Y’hoshua and others was the resurrected Yeshua. I have no proof, only speculation and educated guesses. But the hypothetical is possible, given what he did that evening.

When Thomas was in the room 8 nights later (maybe he had to work the drive-thru window at Hardee’s every evening after the 1st day), Yeshua appeared again in the same manner. When Tom saw it with his own eyes, he finally accepted the truth of Yeshua’s resurrection. Peter alludes to this in his 1st epistle. 

Blessed be the Elohim and Father of our Master Yeshua haMoshiach, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Yeshua haMoshiach from the dead, [4] To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, [5] Who are kept by the power of Elohim through faith unto salvation ready to be revealed in the last time. [6] Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: [7] That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Yeshua haMoshiach: [8] Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: [9] Receiving the end of your faith, even the salvation of your souls. [1Kefa 1.3-9]

What is all this stuff about remitting sins and retaining sins? Is this ability limited to ministers or priests? W1828 says this under ‘remit’;

3. To pardon, as a fault or crime. Whose soever sins ye remit, they are remitted to them. John 20.

Do you have power to remit all my sins? No! And neither does anyone other than Y’hovah. You have power to remit my sins against YOU, or to retain them if I refuse to repent after attempts at reconciliation. That is all that says. I do not stand in Y’hovah’s stead in the forgiveness of all your sins, and neither does anyone else. Only Y’hovah can ultimately forgive my sins or yours, RC dogma notwithstanding. HOWEVER, a father or a husband DOES have the power to disavow a vow made by his unmarried daughter or his wife.

If a woman also vow a vow unto the Lord, and bind herself by a bond, being in her father’s house in her youth; 4 And her father hear her vow, and her bond wherewith she hath bound her soul, and her father shall hold his peace at her: then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand. 5 But if her father disallow her in the day that he heareth; not any of her vows, or of her bonds wherewith she hath bound her soul, shall stand: and the Lord shall forgive her, because her father disallowed her. 6 And if she had at all an husband, when she vowed, or uttered ought out of her lips, wherewith she bound her soul; 7 And her husband heard it, and held his peace at her in the day that he heard it: then her vows shall stand, and her bonds wherewith she bound her soul shall stand. 8 But if her husband disallowed her on the day that he heard it; then he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bound her soul, of none effect: and the Lord shall forgive her. Num.30.3-8

Puts a slightly different light on binding and loosing, doesn’t it?

Yeshua did many wonderful miracles in the presence of his talmidim. We are told about only a few, because the oceans aren’t large enough to hold the ink, nor is the sky broad enough to receive the script of all the mighty works he’s done since he created the universes with a word from his mouth. 

V.31 gives us the whole purpose of the besorah of Yochanan – to tell you enough that you can believe that Yeshua is the Messiah, the Son of the Living Eloha to the end of your obtaining eternal life by eating the Bread of Life, drinking the Water of Life and experiencing the Spirit of Life. IOW, so you could choose life – Yeshua who is the Way, the Truth, and the Life. 

I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live: [Deut. 30:19 (KJV)]

To quote Fiddler on the Roof: L’Chaim! To LIFE!   Q&C

End of Shabbat Bible Study

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