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30 September 2008 | 1 Tishri 5769 | VaYelech

The Parashiot of the Torah / October 2007


The Parashiot of the Torah
A basic review of the Torah Cycle and a look at
the Special Sabbaths that occur throughout the year.

Contents

In the fall of each year, generally the month of October, the annual teaching of the Torah concludes and begins again. For religious Jews, this cycle is a custom dating back to Biblical days. For Messianics in this generation it is still a bit of a novelty. The Apostle Paul instructed his disciple Timothy to give attention to the public readings of the Scripture. This is one of the few New Testament references to the systematic teachings of the Torah. Only in the Gospels do you find additional information about Yeshua the Messiah reading publicly from the Prophet Isaiah chapter 61, a portion near the completion of the annual cycle.

Since we are at the beginning of a new Torah teaching cycle (October 2007 issue), let us examine a bit more what the systematic teaching of the Torah involves and how comprehensive this teaching model is. Let me begin first by defining the annual cycle. I should mention that there is an alternative to it whereby the same first five books of the Bible are taught each Sabbath over a three year period, it is called the tri-annual cycle. But my explanation here will be confined to the annual (1 year) cycle.

The cycle begins in the fall with the Sabbath of Beresheet (In the Beginning) and concludes a year later with the celebration of Simchat Torah (the Joy of the Torah). Each Sabbath throughout the year has a designated teaching, integrating the annual holiday schedule. Generally, a single Torah teaching (a Parashah) is given on the Sabbath, but a double portion may be designated on a single Sabbath due to the length of the year. There are six different daily lengths to a Jewish year ranging from 353, 354, 355 to 383, 384, 385 days for the full year. Years that are in the 353–355 day lengths only have 12 months and are referred to as short years. Years that have 383–385 days have 13 months and are referred to as long years. Yeshua's reference to the days of the tribulation being “shortened” to support His return appears to be a reference to this time-keeping method. Yeshua was saying that a “month” will be removed from the last year of the Great Tribulation, but that is another study having to do with the time prophecies in the Great Tribulation.

Not only does each Sabbath have its own Parashah portion, there is a corresponding Haftorah portion. The Haftorah is the “after the Torah” portion of Scripture that originates from other Scriptures. These are Scriptures from the remainder of the Tanach (the Old Testament). Therefore, each Sabbath has a Torah portion and a Haftorah portion. For Messianics, a corresponding portion of the New Testament is also offered.

This model of teaching the Torah dates back as far as the Bible itself. It has served as a unifying model for Torah teachers and students all over the world. No matter the geographical separation of all the communities, those who study the Torah follow the same teaching syllabus and topic structure throughout the world. It has served to bind us together despite the different cultures and nations we have been in.

We are not sure exactly who decided which part of the Torah should be taught or why some portions are short and some longer, but the logic of why the Haftorah portion is selected or the New Testament passage is chosen is self-evident. It is driven by the topic in the Torah or holiday it is near.

Let me share a quick example.

The first Torah portion Beresheet begins with Genesis 1:1 and extends through Genesis 6:8. The Haftorah portion is Isaiah 42:5 through 43:10. The first verse of the Haftorah portion is:

Thus says God the Lord, Who created the heavens and stretched them out, Who spread out the earth and its offspring, Who gives breath to the people on it, and spirit to those who walk in it,
Isaiah 42:5

The topic of the creation story is obvious. The New Testament passage begins in the Gospel of John 1:1 which says:

In the beginning was the Word, and the Word was with God, and the Word was God.
John 1:1

Again, Beresheet (In the Beginning) is repeated exactly for the beginning of the Gospel.

It is a fascinating study by itself to understand why each Haftorah passage and Brit HaDashah (New Testament) passage is selected, but suffice it to say that those decisions have been made before us by those dedicated to teaching and studying the Scriptures. That is not to say they are exacting and must be followed. Rather, they are a traditional model. The model I have followed in my lifetime is the Ashkenasic (the European Jewish model). There is a Shephardic (Middle Eastern) model whereby differing Scriptures are offered for some of the Haftorah portions. This is not often, but it does happen. Regardless, they remain consistent with the Torah topic. Among Messianics, the selection of New Testament passages is tied to the preference of that particular teacher. There is no traditional standard that I know of beyond our generation. For example, I offer each year a list of the Sabbath portions with my preference for New Testament passages. It is not an accepted standard compared to the Torah and Haftorah portions.

For those of us who follow the annual teaching model of the Torah, we refer to a book called a Chumash. A Chumash is a volume of instruction where the portions (Parashiot) are presented with the original Hebrew passage (generally the Masoretic text in a Torah scroll), the translation into the language of the reader, with verse by verse or topical commentary. The Penteteuch and Haftorahs edited by Hertz published by Sconino Press is a well accepted one-volume Chumash for English speaking students. The Stone Edition Chumash is another one volume text from the Artscroll Series published by Me'sorah Publications, Ltd. It is probably the more popular of the two books among Messianic believers today. Both of these books present the annual teaching model for the Torah.

Most Messianics today know the information I have just presented. Further, they are aware of the names of the Torah portions and have been a part of the weekly teachings to some degree. For example, they know that the Hebrew titles for the five books of Moses are Beresheet (In the beginning) for Genesis, Shemot (names) for Exodus, Vayikra (And he called) for Leviticus, Bamidbar (In the wilderness) for Numbers, and Devarim (Words) for Deuteronomy. The English titles are topical in nature whereas the Hebrew titles are the titles for the first Parashah in each sefer (book). Most Messianics are also aware that the study of Torah is a cyclic endeavor repeated each year. This type of public teaching is in sharp contrast to pure topical teaching authored by a pastor. The systematic teaching of the Torah is the only universally established curriculum for the teaching of the faith. Anyone completing a one year cycle of the Torah has been systematically introduced to all of the key elements of our faith. This is the baseline teaching of creation, redemption, and restoration (all works of God) and is laid out foundationally by the Torah. Scripture elsewhere is commentary or confirmation to the baseline truths. Even the Messiah used the Torah in this manner for His whole teaching.

For if you believed Moses, you would believe Me; for he wrote of Me. But if you do not believe his writings, how will you believe My words?
John 5:46–47

Messianic believers have come to terms with Yeshua's statement and they now study Moses to believe what he has written so that they might truly understand and believe the words of Yeshua. Unlike Messianics, many churchmen do the opposite. They claim to believe and understand the words of Yeshua to the harm and dismissal of the writings of Moses. Yeshua has clearly declared that if you don't believe what Moses has written, then you will not believe what Yeshua has said. The logic is compelling; Moses and the Messiah were saying the exact same thing.

This is not cheap criticism of the church teaching model. I once heard a churchman say, “We must put our Messianic lens on to see what Moses has said before.” The Lord quickened in my spirit to listen closely. That is when I discovered how “backwards” the church's teaching model is. The fact is that we should put on our Mosaic lens to see the Messiah. The Messiah is the object of our study, not Moses. It is not the staff of Moses we pursue; it is the water from the Rock that we desire. This is what the Messiah Himself described.

Therefore, the systematic study of the Torah is really the systematic pursuit of knowing God and His plan for us all, from creation through redemption to restoration and His kingdom. This is accomplished by 12 teachings for Genesis, 11 teachings for Exodus, 10 teachings for Leviticus, 10 teachings for Numbers, and 11 teachings for Deuteronomy. These 54 teachings are the standard for a short or long year on the Hebrew calendar.

Most Messianic believers are also aware of the Levitical holidays beginning with Passover (Pesach) in the spring concluding with Tabernacles (Sukkot) in the fall. They are also aware of two winter holidays, the eight days of Hannukah and the Feast of Lots (Purim). I am not going to review these here because much instruction about the holidays already exists and is readily available to anyone desiring to know. I mention them here to state that they are included in the curriculum of the annual teaching cycle. There are special readings and teachings for these holidays with the Sabbath portions included in the Chumash.

Beyond the holidays there are other special teachings (Sabbath portions) included in the Chumash. This is the part many Messianics are not familiar with. Allow me to list these and offer a small explanation for each.

Including the Jewish New year in the late summer or early fall, this is the sequence of the other special teachings included in the annual Torah cycle:

  1. Rosh Hashanah (Head of the Year)
  2. Rosh Chodesh (Head of the Month)
  3. Fast of Gedaliah
  4. Sukkot Chol Hamoed
  5. Hoshanah Rabah - Shemeni Atzeret
  6. Simchat Torah * Torah Cycle Ends
  7. Shabbat Hannukah
  8. The Tenth of Tevet (Fast of the Tenth Month)
  9. Shabbat Shira
  10. Shabbat Shekalim
  11. Shabbat Zachor
  12. Shabbat Parah
  13. Shabbat HaChodesh
  14. Shabbat HaGadol
  15. The Seventeenth day of Tammuz (Fast of the Fourth Month)
  16. Shabbat Chazon
  17. The Ninth day of Av - Tishah b’Av (Fast of the Fifth Month)
  18. The Haftorahs of Consolation

Rosh Hashanah

Rosh Hashanah is the Jewish New Year on the first of Tishri, in the seventh month. Before you ask, let me explain. Nisan 1 is in the springtime (also called Aviv). It is the “head of Months.” The months of the year are counted from this point. However, Rosh Hashanah, the first of Tishri, is the “turn of the year.” Therefore it is called Jewish New Year. Nisan is the calendar for redemption; Tishri is the calendar for creation. It may seem confusing but God does make this distinction. Let me illustrate.

Rosh Hashanah is really the Feast of Trumpets called Yom Teruah (the day of trumpets). Trumpets are commanded to be sounded at the New Moon for each month and also at the turn of the year. Thus Moses instructed us to sound trumpets every month and to hold a Feast of Trumpets on the first day of Tishri (the seventh month) for the year.

The Scriptures for reading and teaching for Rosh Hashanah are Genesis 21 and 22 from the Torah; from the Haftorah the portions are from 1 Samuel 1 through 2:10 and Jeremiah 31:1–19. Genesis 21 and 22 tell the story of the binding of Isaac (the Akedah). Why is that story repeated at the Feast of Trumpets? The answer is found in the story. A ram was offered in place of Isaac and the ram's horn (the shofar) can only make the sound of the trumpet if the ram has been slain first. It is a profound Messianic teaching (Remez level). We now see how the Messiah's head was also caught in the thorns just like the ram. He was slain; we now hear the trumpet of God and its message of renewal (new year) and new birth for redemption. We are the Messiah's new creation.

The 1 Samuel passage is about Hannah, Samuel's mother, and Eli the priest. The dedication of Samuel to God's service by his mother is the same story as the birth of the Messiah by His mother Mary. So, what is the connection to the sounding of a trumpet? This is the first passage of Scripture where Almighty God is referred to as the Lord of Hosts (the picture of a military commander leading a host – an army). Military commanders use trumpets to give battlefield commands to their army. Thus, the sounding of trumpets of war – a trumpet call on Yom Teruah.

The Jeremiah 31 passage is very profound for its use with the Feast of Trumpets. It begins with the following words.

“At that time,” declares the Lord, “I will be the God of all the families of Israel, and they shall be My people.”
Jeremiah 31:1

Once Israel was divided into the two houses, the House of Judah and the House of Israel, the prophets all foresaw the future exiles of Israel. Hoshea saw Israel leaving first. Jeremiah saw Judah going to Babylon and then later to the nations. This passage in Jeremiah, like the other prophets, saw a day far into the future when the exiles would all return from the many nations they were scattered to. Thus, he prophesied the following:

Hear the word of the Lord, O nations, and declare in the coastlands afar off, and say, “He who scattered Israel will gather him, and keep him as a shepherd keeps his flock.”
Jeremiah 31:10

One of the great Messianic prophecies is that the Messiah will come as a Shepherd and gather the scattered flock of Israel from all of the nations. Jeremiah also explains in this passage how Ephraim–the House of Israel, who was already scattered in Jeremiah's day, would eventually repent and turn back to the Lord and the land.

For after I turned back, I repented; and after I was instructed, I smote on my thigh; I was ashamed, and also humiliated, because I bore the reproach of my youth.
Jeremiah 31:19

So, the question remains: What does this have to do with the Feast of Trumpets? Answer: The first call of the trumpet on the day of trumpets is the call to gather – the tekiah. Upon hearing the trumpet sound, all of Israel is to turn to the trumpet (repent) and make their way back as a holy convocation, to be gathered. The Lord will one day sound His trumpet and all of His saints will gather, even those who are dead, by way of the resurrection.

These traditional Jewish readings and teachings are completely consistent and appropriate for our Messianic faith.

Rosh Chodesh

Rosh Chodesh is the head of the month and occurs every new moon. Rosh Hashanah always occurs on Rosh Chodesh, so the two terms are synonymous for 1 Tishri. But on other months a different reading is offered. It is 1 Samuel 20:18–42 and Isaiah 66:1–24. The Samuel passage tells the story of David and Jonathan. Jonathan, the son of king Saul, was David's friend and protected him from Saul's anger. Saul was expecting David to appear before him at the New Moon feast. This is when he planned to harm David. Jonathan warned David and sent him to safety. The reference to the New Moon feast is the obvious connection. The Isaiah passage is also obvious in its correlation to observing the New Moon. It cites the New Moon festival in the future Messianic kingdom.

“And it shall be from new moon to new moon and from sabbath to sabbath, all mankind will come to bow down before Me,” says the Lord.
Isaiah 66:23

Fast of Gedaliah

The fast of Gedaliah is a nationalist observance for the assassination of Gedaliah. Gedaliah was the Babylonian–appointed official charged with administering the Jewish population remaining in Judah following the destruction of the Temple and exile in 586 B.C.E. He remained devout to the Lord agreeing with the prophet Jeremiah. He was assassinated by rebel forces and a commemorative fast is observed the day after Rosh Hashanah with a fast from sunrise to sundown. The Scriptures used are Exodus 32:11–14 and 34:1–10. The Haftorah portion is Isaiah 55:6–56:8. The Exodus 32 passage presents a prayer by Moses to keep God from outright destroying Israel because the Golden Calf. Gedaliah stood up for the remnant when Judah suffered the judgment and exile of Babylon. Exodus 34 recounts Moses in the cleft of the Rock repenting for Israel and hearing God explain the 13 attributes of His mercy. The Isaiah passage is the same kind of prayer. The first verse reads:

Seek the Lord while He may be found; call upon Him while He is near.
Isaiah 55:6

The fast of Gedaliah is to remember a righteous leader who stood for the people calling upon the Lord while the people were subject to God's wrath by the hand of the Babylonians.

Sukkot Chol Hamoed

Chol Hamoed is the weekly Sabbath that falls during the Feast of Tabernacles. The Torah portion is Exodus 33:12–34:26. The Haftorah portion is Ezekiel 38:18–39:16. The Torah portion is Moses desiring to know God's glory – to see Him. This is when a second set of tablets were written by God. The Ezekiel portion describes a future regional war between Israel and her northern neighbors that will allow the modern world to see the Glory of God. The world is to see that there is a God in the midst of Israel. These are connected to the Feast of Tabernacles because it is believed that the war (and the world seeing the Glory of God) will occur at a future Feast of Tabernacles.

Hoshanah Rabah - Shemeni Atzeret

Hoshanah Rabah (the Great Day of the Feast) is the eighth day of the Feast of Tabernacles. Shemeni Atzeret is the “eighth day of solemn assembly.” They are really the same thing. Hoshanah Rabah includes the water libation ceremony referred to in John 7. Yeshua used this occasion to announce Himself in the temple. Essentially, He said he was the Rock and if anyone was thirsty they should ask Him for the waters of life springing up to eternal life. Deuteronomy 14:22–16:17 is the Torah portion for the solemn assembly with the Haftorah portion being 1 Kings 8:54–9:1. The Torah portion addresses the commandment of bringing in all of the tithe and to sit before the Lord and eat the feast. For those journeying a long distance, they were to sell the produce, bring the money, then buy the elements for a joyful feast.

And if the distance is so great for you that you are not able to bring the tithe, since the place where the Lord your God chooses to set His name is too far away from you when the Lord your God blesses you, then you shall exchange it for money, and bind the money in your hand and go to the place which the Lord your God chooses. And you may spend the money for whatever your heart desires, for oxen, or sheep, or wine, or strong drink, or whatever your heart desires; and there you shall eat in the presence of the Lord your God and rejoice, you and your household.
Deuteronomy 14:24–26

The Haftorah passage recounts how King Solomon dedicated the temple in Jerusalem at the Feast of Tabernacles.

On the eighth day he [Solomon] sent the people away and they blessed the king. Then they went to their tents [sukkot] joyful and glad of heart for all the goodness that the Lord had shown to David His servant and to Israel His people. I Kings 8:66

Simchat Torah * Torah Cycle Ends

Simchat Torah is the day following the Feast of Tabernacles and the completion of the annual Torah teaching cycle. It is the day we carry the Torah and dance before the Lord with it. Many Messianics are not part of a congregation with a Torah scroll. I always share that Simchat Torah is what we will do with the Messiah after He returns. We will observe the Feast of Tabernacles as the prophet Zechariah says and then rejoice with the Messiah (dance with Him) in the first days of the kingdom! We practice our dance lessons at Simchat Torah!

The Sabbath following Simchat Torah is the beginning of the teaching of Beresheet and the new cycle begins.

Shabbat Hannukah

Hannukah is the Feast of Dedication observed in the month of December. It actually begins the 25th day of Kislev and follows for 8 days. Most people think Hannukah is about the menorah where each night a candle is added to the Hannukah menorah until the eight candles are lit along with the servant candle. However, it was named for the dedication of the new altar. With eight days of observance, there is a minimum of one Sabbath and possibly two being observed with it. That weekly Sabbath portion is special. It is Numbers 7, which discusses the dedication of the altar in the tabernacle in the wilderness by the tribes of Israel. Hannukah is the Feast of Dedication (for the altar); this is the parallel and reason for its selection.

The Tenth of Tevet (Fast of the Tenth Month)

The tenth of Tevet is the month after Hannukah begins. It is a fast day. It is observed from sunrise to sunset, like the fast of Gedaliah. It commemorates when the Babylonians laid siege to Jerusalem resulting in the destruction of Jerusalem and the temple. The Torah readings include Exodus 32:11–14, 34:1–10, and the Haftorah portion of Isaiah 55:6–56:8. These are the same portions used in the fast of Gedaliah, again a message of repentance and hope in the midst of God's judgment.

Shabbat Shira

Shabbat Shira comes on the same day the Torah portion Beshalach (the fourth portion of Exodus) is taught. Shira means “song,” and the Torah portion tells the story of the crossing of the Red Sea. Moses wrote a song of deliverance commemorating the deliverance from Egypt. The Haftorah portion also has song, the song of Deborah.

Shabbat Shekalim

Shabbat Shekalim is read in preparation for Purim (the Feast of Lots). Shekalim means “monies.” Shekels were the money of the temple. There is a Biblical commandment that a half-shekel is to be contributed each year for the upkeep of the tent of meeting. The poor give no less and the rich give no more. This Shabbat takes place on the last Shabbat before the 1st of the Hebrew calendar month of Adar, or on the 1st of Adar itself if that falls on Shabbat. The Torah portion Exodus 30:11–16 is read. The Haftorah portion is II Kings 11:17–12:17. The Torah portion recounts the command of the half-shekel. The Haftorah portion concerns King Jehoash who helped collect monies to repair the temple. He was the first to build an offering box. He took a locked chest and put a small hole in the top for monies to be deposited.

But Jehoiada the priest took a chest and bored a hole in its lid, and put it beside the altar, on the right side as one comes into the house of the Lord; and the priests who guarded the threshold put in it all the money which was brought into the house of the Lord.
II Kings 12:9

Shabbat Zachor

Shabbat Zachor is the Sabbath just prior to Purim. Zachor means “remember” or “remembrance.” Deuteronomy 25:17–19 is read to remember the words of Moses describing attack by Amalek and the command for all generations to destroy Amalek. The Haftorah portion is 1 Samuel 15:1–34 concerning how the prophet Samuel commanded Saul to kill the king of Amalek and destroy all his possessions. Saul did not obey but took the Amalekite's choice possessions and spared king Agag. Samuel confronted Saul and beheaded king Agag in front of him.

Remember what Amalek did to you along the way when you came out from Egypt, how he met you along the way and attacked among you all the stragglers at your rear when you were faint and weary; and he did not fear God. Therefore it shall come about when the Lord your God has given you rest from all your surrounding enemies, in the land which the Lord your God gives you as an inheritance to possess, you shall blot out the memory of Amalek from under heaven; you must not forget.
Deuteronomy 25:17–19

Shabbat Parah

Shabbat Parah is a Sabbath just prior to Passover. It is the Sabbath of the Red Heifer (the waters of purification are made from the ashes of the Red Heifer). Numbers 19:1–22 describes the parah adumah “red heifer.” These waters were used to cleanse the people and the priesthood to prepare for the Passover sacrifice. Passover was the start of the Exodus from Egypt. The Haftorah portion is Ezekiel 36:16–38. It is the prophecy of the greater exodus from the nations when God will sprinkle us with clean water (the waters of purification) before bringing us back to the land.

For I will take you from the nations, gather you from all the lands, and bring you into your own land. Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh.
Ezekiel 36:24–26

Shabbat HaChodesh

Shabbat HaChodesh is the Sabbath just prior to 1 Nisan and Rosh Chodesh. 1 Nisan is the beginning of the month and the start of the counting of months (Nisan is number 1). Therefore, a special Shabbat is the preparation for the Rosh Chodesh that follows. The Haftorah portion is Ezekiel 45:16–46:18. It describes the future temple in the Messianic Age when the Messiah Prince shall perform the altar service. A specific reference is made to 1 Nisan.

Thus says the Lord God, “In the first month, on the first of the month, you shall take a young bull without blemish and cleanse the sanctuary.”
Ezekiel 45:18

Shabbat HaGadol

Shabbat HaGadol is the Sabbath just before Passover. It is a special teaching in preparation for Passover. This Sabbath commemorates the lambs that were brought into the houses on the 10th of Nisan prior to the Passover on the eve of the 14th. As Messianics, we also see the Lamb of God making His journey into Jerusalem for the last time prior to the crucifixion. The Haftorah portion is Malachi 3:4–4:6. Among other things, this portions says that future offerings will be pleasing to the Lord.

“Then the offering of Judah and Jerusalem will be pleasing to the Lord, as in the days of old and as in former years. And all the nations will call you blessed, for you shall be a delightful land,” says the Lord of hosts.
Malachi 3:4,12

The Seventeenth Day of Tammuz (Fast of the Fourth Month)

The seventeenth day of Tammuz commemorates the day that the Romans breached the walls of Jerusalem prior to the temple destruction in 70 A.D. The Haftorah portion is again Isaiah 55:6–56:8. It is a fast day observed from sunrise to sunset. It is also first of three Sabbaths from the 17th of Tammuz leading to the 9th of Av called the Haftorahs of Affliction or Rebuke. The first is Jeremiah 1:1–2:3; the second is Jeremiah 2:4–28,3:4, and 4:1–2; the third is Isaiah 1:1–27. They all deal with the forewarnings that were given prior to the temple's destruction. They also depart from the previous pattern of being selected by the Torah topic. Instead, these Sabbath portionsaddress the past mistakes of Israel in an effort to prepare our hearts for repentance.

Shabbat Chazon

The Shabbat just before is Tishah B’Av is called Shabbat Chazon (Sabbath of vision) because of the opening words from Isaiah 55:6. It is the third Sabbath of the Sabbaths of Rebuke.

The Ninth Day of Av - Tishah B’Av (Fast of the Fifth Month)

The ninth of Av is considered by the Jews to be the worst day of the year for Israel. Many bad things have happened on this anniversary. According to Jewish tradition, the original Temple in Jerusalem (King Solomon's Temple), the central focus of Jewish worship, was destroyed by the Babylonians on Tishah B’Av in 586 B.C.E. That Temple was rebuilt but was destroyed by the Romans on Tishah B’Av in 70 C.E. On Tishah B’Av in the year 1290, an edict was signed that forced the Jews to leave England. On Tishah B’Av in 1492, the Jews were expelled from Spain during the period of the Inquisition. In more recent history, World War I began on Tishah B’Av. Only thirty years later came World War II and the Holocaust, when six million Jews were killed. All of these events are remembered on Tishah B’Av, making it a day of communal Jewish mourning. In the mourning services the Torah portion is Deuteronomy 4:25–40. The Haftorah portion is Jeremiah 8:13–9:23.

The Torah portion addresses God's warning to punish Israel for corrupt behavior. It also explains that Israel will call upon the Lord in their distresses.

When you become the father of children and children's children and have remained long in the land, and act corruptly, and make an idol in the form of anything, and do that which is evil in the sight of the Lord your God so as to provoke Him to anger, I call heaven and earth to witness against you today, that you shall surely perish quickly from the land where you are going over the Jordan to possess it. You shall not live long on it, but shall be utterly destroyed. And the Lord will scatter you among the peoples, and you shall be left few in number among the nations, where the Lord shall drive you. And there you will serve gods, the work of man's hands, wood and stone, which neither see nor hear nor eat nor smell. But from there you will seek the Lord your God, and you will find Him if you search for Him with all your heart and all your soul. When you are in distress and all these things have come upon you, in the latter days, you will return to the Lord your God and listen to His voice.
Deuteronomy 4:25–30

Jeremiah speaks of the same distresses and the need for Israel to understand why they are not enjoying peace. It is to understand that calamity comes when God's protection and blessing is not present.

The Haftorahs of Consolation

The Haftorahs of Consolation are seven Sabbaths in sharp contrast to the Haftorahs of Rebuke. These seven Sabbaths come immediately after the three Haftorahs of Rebuke. In the same manner as the previous three, the selection of Scripture is not tied to the Torah portion topic. Instead, a special homiletic message is presented that tells the great love story of God and Israel. Here is the list of Torah portions followed by the Haftorahs.

  • Va’Etchanan “And I pleaded” Isaiah 40:1–26
  • Ekev “On the heel of” Isaiah 49:14–51:3
  • Re’eh “See” Isaiah 54:11–55:5
  • Shoftim “Judges” Isaiah 51:12–52:12
  • Ki Tetze “When you go out” Isaiah 54:1–10
  • Ki Tavo “When you enter” Isaiah 60:1–22
  • Nitzavim “Standing” Isaiah 61:10–63:9

From the beginning of each of these Haftorah passages, a small phrase is captured to produce a summary of what is expressed by them all. It reads as follows:

“Comfort, O Comfort My people,” says the Lord. But Zion said, “The Lord has forsaken me, and the Lord has forgotten me.” O Affliced one, storm-tossed, and not comforted. I, even I, am He who comforts you. For a brief moment I forsook you, but with great compassion I will gather you. Arise, shine, for your light has come, and the glory of the Lord has risen upon you. I will rejoice greatly in the Lord. My soul will exult in My God.

These are the passages of Scripture referred to in the New Testament when Yeshua was first presented in the temple and held by the man Simeon. It was said that Simeon was a devout man who was looking for the “consolation of Israel.” A woman was also in the temple. Her name was Anna and she had a testimony of “looking for the redemption of Jerusalem.”

The closing words of the middle portion in the Haftorahs of consolation say it well. This is why Simeon was confident that he would see the Messiah with his own eyes before he died.

How lovely on the mountains Are the feet of him who brings good news, who announces peace and brings good news of happiness, who announces salvation, and says to Zion, “Your God reigns!” Listen! Your watchmen lift up their voices, they shout joyfully together; for they will see with their own eyes when the Lord restores Zion. Break forth, shout joyfully together, you waste places of Jerusalem; for the Lord has comforted His people, He has redeemed Jerusalem. The Lord has bared His holy arm in the sight of all the nations, that all the ends of the earth may see the salvation of our God.
Isaiah 52:7–10

Nitzavim and the last portion of the Haftorahs of Consolation are immediately before Rosh Hashanah. The cycle is then completed as explained here.

The study of Torah is not just a study of the Law of Moses. The study of Torah is like climbing a very large tree. It is well rooted and strong. It has many branches for cover and bears much fruit. I hope and trust that you will renew again your commitment to study the Torah this year. I hope that this material inspires you to pursue the Torah with your whole heart. Truly, the Torah is the tree of life. Happy climbing!

Hoping this year is the greatest of your life!

Monte

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Permission is granted to reprint any article in YAVOH, He is Coming with attribution given to YAVOH, He is Coming.

Editor - Monte Judah
Electronic Editor - Ephraim Judah

Lion and Lamb Ministries
PO Box 720968
Norman, OK 73070
Phone: (405) 447 4429
Fax: (405) 447 3775
E-mail: info@lionlamb.net
Web: lionlamb.net