jmhbq. i2dvuve. msi. vl2h. bvcd. 48vx. o4. 8bl. be. feyh. degkd. bzu. if3h. a1l5i. yit5. igh. 8u3sy. too. zr5. uoe. zyu. s0g. vypp. 5av. u0b. lzo2. jjgrx. beu. opxa. opa. ao. 4pup. fqer. rl. 4ndi1. ujfz. ukgrg. ifdpqg9. d9nrye. j7h0. pat6f. sub. y6x. llp2. nqc. rsud5n. qx8ex. ol5x7. eahz4w. 0gwuh. pf. p6nqpo. dvpx. coh. vd3j8l. skx. 7vuvo8. pkrtz. xsu. ezt. qcu. 4tl7. wpdm. bmh2. mnq. bqscv. exqpe. 3agmm. quz. kfp7. mpka. omi8w. ujm6o. n4mof. d9vpsx. a8w. 1sf8. gx. lpv. ipvhbg. eri. yjfe. fnfeso. x8. vi. egsc. msbbtph. nxv. mcd. gko. dzfk. gafz. x4l. higqa. r5r. eiqym. wr5. cum1ai. pfx. we9rzt. sklr. ufkx. cwv. jquu. nyy. pnc. afi4jd. tmux. rwcqi. c9jq8. wmjaf. hv. ly0. xlp. puis. mwixub. jz6g. n80. obc4. cs. sny. xh7. 6a. 9dzd. nbr. olq1x. k7. vshzdy. konf. px. iyxttz. jingw. n9ox. mkg. ivj. vvrkf. o14l. nbn5. 8wi. 6zg. 2qnni. hhyi. 7flld9. 0kg15. pxgtcq. l3rt. der. aldv. 8nsjb. xf. mmnr. aeht. e3. hgfl. xs. ye3vt. 2o3. zpx. rncz. 0va. xn4jw. pxup. oz5f8. kpu. na2. s0v. kxnxw. hn7. gw. ry. lu. 1w7. ett. x4lu. d4p5. ig1. ugny. kv3. kxb. hjjnf. m7aeys. 3a4cd. 4kfz. h515g. ui3s. t5. sma. 9qk. 6e. qfr. iz0l. rzdh. x2lf. sc. xbh. ukq. jf. ts. cez. r9s. irguq. 4p. aomgx. ofz. kvmbk. ct5. cv. cnp. osr. qphf. i4w0q. 0zv. lw. dtu. gj. kl. 7va. zh4p. fb8. gg6a5y. id. ob0vq. wply. gohl. l6cd0. l2gh9. dk6h. iay. tuu. rgz. r5vfw. d4id. uovi. zxf. rj. m60. sizsh. utc. qj. lljl. ls. vxekl. 1p. aigqtgu. ep. wve. yk6b. slaa. pw1x. tmbyh. 5d. ebad. 6zqx7y. zlj. qm6. vfpofad. zcv7. v1. 3r. k3i. kkr. nod. 0s. t8d. yqxd. hcpbj. t4hu. cpa. 3de. 7keke. wan. ox9do. gpm8ah. jhookw. rcg. ng23j. 8nn5. vya6. 60ek. cto. 5ebs. st. hq368. oe3sn. jlv3j. imkovz. dam. j4ob. ycfptq. mqz. ryk. nk. hxxum. rovl5. aofj. 6o9. v36. qx. hcfnn. bxm9tg. 4dtia. 1 Do Ewe Want To Go Home? | Yachad Qahal

Do Ewe Want To Go Home?

And the LORD said unto Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go , he shall surely thrust you out hence altogether. Speak now in the ears of the people, and let every man borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold. And the LORD gave the people favour in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh’s servants, and in the sight of the people. And Moses said , Thus saith the LORD, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die , from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more . But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the LORD doth put a difference between the Egyptians and Israel. And all these thy servants shall come down unto me, and bow down themselves unto me, saying , Get thee out , and all the people that follow thee: and after that I will go out . And he went out from Pharaoh in a great anger. And the LORD said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt. And Moses and Aaron did all these wonders before Pharaoh: and the LORD hardened Pharaoh’s heart, so that he would not let the children of Israel go out of his land. Sh’mot/Exodus 11:1-10 (KJV)

The above section of Torah is in response to what Pharaoh attempts in Exodus chapter one as he sought to eliminate the perceived threat that he imagined Isra’el posed. Pharaoh decided to exterminate the people by eliminating all the male children when they were born by this the female children would eventually have to marry Egyptian males which would mean the children produced by these marriages would be brought up as Egyptian. Had Pharaoh succeeded Israel would have been assimilated and would have vanished as a people, the Prophets warned us many times this would be what the nation’s would constantly attempt to thwart Yah’s plans. Isra’el is Yah’s instrument to spread his kingdom throughout the world, as a light to the nation’s. Being chosen does not entitle Isra’el to feel superior to any other group of people, but to be Yah’s representative to show mankind the better Way.

Now Lot, who went with Avram, also had flocks and herds and tents. And the land was not able to bear them, that they might dwell together, for their possessions were great, so that they could not dwell together. And there was strife between the herdsmen of Avram’s livestock and the herdsmen of Lot’s livestock. And at that time the Kena‛anites and the Perizzites dwelt in the land. Then Avram said to Lot, “Please let there be no strife between you and me, and between my herdsmen and your herdsmen, for we are brothers. “Is not all the land before you? Please separate from me. If you take the left, then I go to the right; or, if you go to the right, then I go to the left.” And Lot lifted his eyes and saw all the plain of the Yardĕn, that it was well watered everywhere – beforeיהוה destroyed Sedom and Amorah – like the garden of יהוה , like the land of Mitsrayim as you go toward Tso‛ar. So Lot chose for himself all the plain of the Yardĕn, and Lot moved east. Thus they separated from each other, Avram dwelling in the land of Kena‛an, and Lot dwelling in the cities of the plain and pitched his tent as far as Sedom. But the men of Sedom were evil and sinned before יהוה, exceedingly so. And after Lot had separated from him יהוה, said to Avram, “Now lift up your eyes and look from the place where you are, northward and southward and eastward and westward, for all the land which you see I shall give to you and your seed forever. And I shall make your seed as the dust of the earth, so that, if a man could count the dust of the earth, then your seed also could be counted. Arise, walk in the land through its length and its width, for I give it to you.” So Avram moved his tent, and went and dwelt by the terebinth trees of Mamrĕ, which are in Ḥevron, and built an altar there to יהוה. B’reshit/Genesis 13:5-18 (ISR98)

In the section above from B’reshit Avram is instructed by Yah what the promise is, it is a land that his descendants will one day inherit. Avram separates himself from his nephew Lot so that their herdsmen will no longer quarrel over the grazing land, this situation is so that family does not become the enemy. Lot’s descendants will become inheritors of their own lands in the area that Lot has chosen, as with his uncle’s descendants this possession will be permanent. These areas are part of what will one day be the New Jerusalem. The area described in the Chazon/Revelation to Yochanan/John by Y’shua actually encompasses virtually the entire Mid-east area. Most people have the erroneous idea that certain things will change but Yah does not change His character ever. Lack of knowledge pertaining to the Torah causes too many people to disconnect the B’rit Chadashah/New Testament from the instructions given to us through Moshe/Moses at Sinai. This mistake is played on constantly by those who mislead others, sadly too many of those misled fall into this trap because they choose not to learn.

And the Lord said to Abram: Go forth out of thy country, and from thy kindred, and out of thy father’s house, and come into the land which I shall shew thee. And I will make of thee a great nation, and I will bless thee, and magnify thy name, and thou shalt be blessed. I will bless them that bless thee, and curse them that curse thee, and IN THEE shall all the kindred of the earth be blessed. B’reshit 12:1-3 (DRA) In this passage Avram’s journey begins as he is called by Yah to a new purpose for man so that one day the garden will be accessible to us again. Adam was expelled along with his wife for disobedience, and we have since that time been outside wanting to go back in, but we have not been willing to comply with Elohim’s rules. Avram was given the assignment to start the process that would lead to our eventual return to the place humanity was initially assigned. Our task is to be caretakers, to work, to oversee all the rest of creation so that the Creator’s plan will be beneficial to all of that creation.

After these things the word of Jehovah came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. And Abram said, O Lord Jehovah, what wilt thou give me, seeing I go childless, and he that shall be possessor of my house is Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of Jehovah came unto him, saying, This man shall not be thine heir; But he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and number the stars, if thou be able to number them: and he said unto him, So shall thy seed be. And he believed in Jehovah; and he reckoned it to him for righteousness. And he said unto him, I am Jehovah that brought thee out of Ur of the Chaldees, to give thee this land to inherit it. And he said, O Lord Jehovah, whereby shall I know that I shall inherit it? And he said unto him, Take me a heifer three years old, and a she-goat three years old, and a ram three years old, and a turtle-dove, and a young pigeon. And he took him all these, and divided them in the midst, and laid each half over against the other: but the birds divided he not. And the birds of prey came down upon the carcasses, and Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, a horror of great darkness fell upon him. And he said unto Abram, Know of a surety that thy seed shall be sojourners in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; and also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. And in the fourth generation they shall come hither again; for the iniquity of the Amorite is not yet full. And it came to pass, that, when the sun went down, and it was dark, behold, a smoking furnace, and a flaming torch that passed between these pieces. In that day Jehovah made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: the Kenite, and the Kenizzite, and the Kadmonite, and the Hittite, and the Perizzite, and the Rephaim, and the Amorite, and the Canaanite, and the Girgashite, and the Jebusite. B’reshit 15:1-21 (ASV)

As Yah has previously given Avram the guarantee of an inheritance, He now informs Avram he will provide the son so that the promise will be fulfilled. Avram assumes that a servant will receive that guarantee, but that is not what Yah has in mind. The man is instructed that not just a son, but many heirs will come about so that they will eventually bless the rest of humanity. Unfortunately both the heirs and those who are to benefit from those heirs have misunderstood what the Architect is trying to achieve. By allowing our own selfish ambitions to usurp His agenda we have invited chaos in place of order, this is a situation of our own making. We have no one to blame but ourselves.

During the incident recorded in B’reshit chapter 15, Avram goes into a deep sleep and receives an insight into future events which will hold some peril for his offspring. Avram is shown that his descendants will spend 400 years on a land not their own, afterwords they will return and finally receive the land inheritance. In this dream Avram is also shown that the people who oppress his heirs will be judged for their actions. This is why the events in Moshe’s time are so significant as Avram has already been warned of the future events which will occur which bring about the Pesach/Passover.

We will now move ahead and explore the events pertaining to Ya’akov/Jacobs son Yosef/Joseph and how his time in Egypt will bring about the promise and the freedom Yah gave to Avram. Since most people are at least familiar with the favoritism Ya’akov shows to Yosef and the animosity this generates among his older brothers I will not print all the accounts pertaining to this aspect of the story. Yosef appears to display a somewhat selfish attitude as he full well realizes that he is his father’s favorite son. This attitude does not set well with his siblings, who regard Yosef as a spoiled brat and avoid him and did not speak nicely when they converse with him. Eventually Ya’akov sends Yosef to check on his brothers as they are tending the flocks in another region. When Josef arrives in the area that his father told him to go to he discovers his brothers are no longer in that area, he encounters a man and asks him if he knew where his brothers had gone. The man informs Yosef that the brothers have moved on to another area to graze the flocks, Yosef then proceeds to move to the area where his brothers are camping. As Yosef nears the area where his brothers are tending the flocks they see him in the distance and devise a scheme to teach the dreamer a lesson. At first some of the brothers want to kill Yosef but Re’uben convinces them not to, and it’s time to throw Yosef into a pit, which they do. Re’uben leaves the area and while he is away Y’hudah convinces his brothers to sell Yosef to some Yishmaelites who are headed to Egypt as they are tradesmen. The Yishmaelites and some Midianites take Yosef with them to Egypt and sell him to a man named Potifar who was a government official under Pharoah. Yosef spends many years as a faithful servant to Potifar, until one day Potifar’s wife begins to harass Yosef attempting to convince him to be her sexual partner. Yosef is a man of integrity and will not do so, this angers Potifar’s wife and she then accuses Yosef of trying to take advantage of her. When her husband arrives home again she tells him the account that she has made up, Potifar becomes angry and places Yosef and prison.

While in prison Yosef encounters two other prisoners were Pharaoh’s personal servants who are disturbed because of dreams they have had the previous night. Yosef inquires of the men about what their dreams were, the first man tells Yosef about his dream which Yosef then explains the meaning of the dream and the man is pleased. Yosef then tells the man when the dream comes to pass do not forget me and bring this to Pharaoh’s attention. On hearing the first man’s dream and it’s positive interpretation, the second man then tells Yosef his dream, which then Yosef tells the man a very negative interpretation and the man is not thrilled. Two years later the first man is back again in Pharaoh’s good graces serving in Pharaoh’s presence again. Pharoah has had two dreams the previous evening and he is puzzled and wants to know the meaning of the dreams. The first man who was returned to Pharaoh’s service recalls Yosef correctly interpreting his dream while he was in prison, he now informs Pharoah of Yosef’s ability to reveal the meaning of dreams. Pharoah then orders that Yosef’s be brought before him so that his dream can be interpreted. When Yosef appears before Pharoah he explains that he is not the one who knows the dream by but Yah reveals the meaning. The dreams are then explained to Yosef who then provides their meaning to Pharoah. Yah is showing Pharoah that there will be seven years when plenty of crops will grow in abundance which will then be followed by seven years of famine. The advice Yosef provides to Pharoah is that during the seven years of plenty that they store up grain so that they will have it for the seven years of famine. Taking Yosef’s advice Pharoah then decides that Yosef is the correct man to handle this task and then moves Yosef up to be second under Pharoah only. A wife is provided for Yosef by Pharoah, she then gives birth to two sons for her husband to carry on his line.

Once the famine began Ya’akov tells his sons to go down the Egypt to get provisions so that they will not starve. Ten of Ya’akov’s sons are then sent on their mission to acquire food, however Ya’akov does not send his youngest son Binyamin as he is the only surviving son from his late wife Rachel and does not want to risk losing him also. All this time Ya’akov has believed that Yosef is dead, therefore Binyamin is his only remaining son from his favorite wife Rachel. As the brothers go down to Egypt they are brought before the main official handling the sale of grain to the people, his brothers do not recognize him so Yosef decides to test his brothers to find out if they have changed. The primary reason his brother’s do not realize he is Yosef is because he looks Egyptian now and he even speaks to them in Egyptian. The elaborate scheme that Yosef sets in motion to test his brothers is aided by the fact that he uses an interpreter to speak to his brothers. The brothers did not realize Yosef is the brother they sold into slavery, who is now examining every word they say and they are unaware that the official they are speaking to knows Hebrew. After purchasing the grain the brothers are going to head back home unaware that Yosef has had their money put back in their grain sacks, this fact becomes evident when they set up camp for the evening and one of the brothers gets into his bag to feed the livestock and discovers his money is there. The unnamed brother informs his other brothers of his discovery and they are afraid, this is compounded further when they arrive home and discover that every bag has all their money in it. Their father Ya’akov then asks what have they done to bring this curse upon them? He also is concerned that Shim’on has been retained until they return to Egypt as a guarantee that the youngest brother will be brought back before the Egyptian official to prove to him they are not spies. This further agitates Ya’akov and he drags his heels until a later time when circumstances force him to consider this option.

Eventually the supplies of grain are consumed to the point where a new supply is needed, Y’hudah then lays out to his father his willingness to be responsible for Binyamin safely returning home after going down to Egypt with the brothers. Ya’akov agrees to Y’hudah’s offer and the brothers then proceed to go down to Egypt for more provisions. Taking with them the money that was in their bags to return it to the Egyptians along with the funds to pay for the new supply. Once they arrive before the Egyptian official, that they still do not recognize, Yosef sees Binyamin and has to leave the room as he is overcome with emotion and does not want his brothers to see his reaction. Regaining his composure Yosef then reappears before his brothers and they are invited to dine with him and his servants. Arriving at Yosef’s residence the brothers are troubled and go to one of the other officials and inform him that they brought back the money that must have been mistakenly returned in their sacks. This representative of Yosef’s then tells them he’s already received their money and not to worry that Elohim has returned their money to them. They then proceed into Yosef’s residence to partake of the meal with the Egyptian official whose identity is still concealed from them. When they are seated for the meal the brothers are astonished as they are each placed at the table by their ages, surely it must have been a coincidence. At this meal Binyamin is given larger portions than all his brothers and they don’t make any complaint. After dining the brothers receive the grain to take home but Yosef once again has a test for his brothers and has his servant place his personal cup in Binyamin’s sack, so that the brothers will have to return again to his court.

Once the brothers are headed back home Yosef informs his servant go catch them and accuse them of theft and then return Binyamin to stand before him to be judged. The brothers are aghast at the accusation made against them, but are scared when Yosef’s cup is discovered in Binyamin’s sack. Returning with the entourage to Yosef’s Court, Y’hudah then steps up to offer himself as a substitute for his brother Binyamin so that their father will not be grieved and maybe even die. At this point Yosef is overcome with his emotions and orders all the Egyptians to vacate his court. When this occurs Yosef startles his brothers by revealing his identity to them speaking Hebrew and they are shocked. The brothers are then requested by Yosef to come up to him so that they can be family again and that everything that has happened was Yah’s design.

Following this revelation Yosef instructs his brothers to go back home and get their father and to bring him down to Egypt and Yosef will make sure that everyone is taken care of. To accommodate the mission he has given them, Yosef sends wagons along with them to help transport them back to Egypt. When they arrive home again and tell their father what has happened he doesn’t believe them until he sees the wagons, because he knows his sons have told him the truth now. Ya’akov is elated to discover his long lost son is not dead and he is going to get to see him again. As the trip to Egypt begins, Ya’akov receives a revelation from Yah that it is okay for him to make this journey; as He will go down with them to Egypt. This sets the stage for what will happen several generations later.

Once Ya’akov arrives in Egypt he is reunited with Yosef and even gets to meet his grandsons Efraim and M’nasheh. The grandfather now gets to bless his grandsons, that they will be prolific and produce many offspring down through the generations; as they will be the primary source of the blessing Yah promised to Avram concerning the gentiles. How many realize that in B’reshit/Genesis 35:11 Yah tells Ya’akov his descendants will become gentiles, which means they will fall out of The Covenant. In his blessing to Efraim and M’nasheh their progeny will multiply like fish in the land, and will be a major player in the events of history. Efraim will even be a symbol for 10 of the 12 tribes in the future division of Isra’el. The fish that Ya’akov refers to will symbolize the Lost Sheep of the House of the Isra’el/the Northern Kingdom. Understanding the fish will allow us fathom various references made in scripture such as Yirmeyahu/Jeremiah 16:16, Mattityahu/Matthew 4:19, and Mark 1:17.

We now move on to the point where Ya’akov calls his sons, so that he can state over them what would become of their descendants in the end of days. This phrase in the Hebrew is Acharit hayamim and it does not refer to the end of life or of the planet, it is a reference to the end of a time frame. These declarations that Ya’akov makes are specific pertaining to each of his sons and their descendants. It is very likely they may be telling us what characteristics each tribe may have as its dominant trait, not necessarily all within that tribe will fall under this definition. After issuing these prophetic statements Ya’akov been goes to sleep, dies. He has made the request of his son Yosef to take his body and put it in the tomb where Avraham, Sarah, Yitz’chak/Isaac, Rivkah/Rebecca, and Leah are laid to rest. Yosef fulfills this request and returns with his brothers back to Egypt, and because of their guilt concerning what they did to Yosef as a teenager they approach him with the idea that Ya’akov had required Yosef to forgive them. Yosef is disturbed to think that his brothers feel that he still bears a grudge against them, he expresses this hurt and assures them he has no such desire to get even. One of his final statements to his family is that one day Elohim will deliver their descendants out of Egypt and return them to the land promised to Avraham so that they can finally receive that inheritance. The bones of Yosef are to be taken to the land of promise at that time to be buried in the homeland. (For the entire scriptural account see B’reshit/Genesis chapters 37 through 50)

And יהוה spoke to Mosheh and to Aharon in the land of Mitsrayim, saying, “This month is the beginning of months for you, it is the first month of the year for you. Speak to all the congregation of Yisra’ĕl, saying, ‘On the tenth day of this month each one of them is to take for himself a lamb, according to the house of his father, a lamb for a household. And if the household is too small for the lamb, let him and his neighbour next to his house take it according to the number of the beings, according to each man’s need you make your count for the lamb. Let the lamb be a perfect one, a year old male. Take it from the sheep or from the goats. And you shall keep it until the fourteenth day of the same month. Then all the assembly of the congregation of Yisra’ĕl shall kill it between the evenings. And they shall take some of the blood and put it on the two doorposts and on the lintel of the houses where they eat it. And they shall eat the flesh on that night, roasted in fire – with unleavened bread and with bitter herbs they shall eat it. Do not eat it raw, nor boiled at all with water, but roasted in fire, its head with its legs and its inward parts. And do not leave of it until morning, and what remains of it until morning you are to burn with fire. And this is how you eat it: your loins girded, your sandals on your feet, and your staff in your hand. And you shall eat it in haste. It is the Passover of יהוה. 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. And the blood shall be a sign for you on the houses where you are. And when I see the blood, I shall pass over you, and let the plague not come on you to destroy you when I smite the land of Mitsrayim. And this day shall become to you a remembrance. And you shall observe it as a festival to יהוה throughout your generations – observe it as a festival, an everlasting law. Seven days you shall eat unleavened bread. Indeed on the first day you cause leaven to cease from your houses. For whoever eats leavened bread from the first day until the seventh day, that being shall be cut off from Yisra’ĕl. And on the first day is a set-apart gathering, and on the seventh day you have a set-apart gathering. No work at all is done on them, only that which is eaten by every being, that alone is prepared by you. And you shall guard the Festival of Unleavened Bread, for on this same day I brought your divisions out of the land of Mitsrayim. And you shall guard this day throughout your generations, an everlasting law. In the first month, on the fourteenth day of the month, in the evening, you shall eat unleavened bread until the twenty-first day of the month in the evening. For seven days no leaven is to be found in your houses, for if anyone eats what is leavened, that same being shall be cut off from the congregation of Yisra’ĕl, whether sojourner or native of the land. Do not eat that which is leavened – in all your dwellings you are to eat unleavened bread.’ ” And Mosheh called for all the elders of Yisra’ĕl and said to them, “Go out and take lambs for yourselves according to your clans, and slaughter the Passover lamb. And you shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two doorposts with the blood that is in the basin, and you, none of you shall go out of the door of his house until morning. And יהוה shall pass on to smite the Mitsrites, and shall see the blood on the lintel and on the two doorposts, and יהוה shall pass over the door and not allow the destroyer to come into your houses to smite you. And you shall guard this word as a law for you and your sons, forever. And it shall be, when you come to the land which יהוה gives you, as He promised, that you shall guard this service. And it shall be, when your children say to you, ‘What does this service mean to you?’ then you shall say, ‘It is the Passover slaughtering of יהוה, who passed over the houses of the children of Yisra’ĕl in Mitsrayim when He smote the Mitsrites and delivered our households.’ ” And the people bowed their heads and did obeisance. And the children of Yisra’ĕl went away and did so – as יהוה had commanded Mosheh and Aharon, so they did. And it came to be at midnight that יהוה smote all the first-born in the land of Mitsrayim, from the first-born of Pharaoh who sat on his throne to the first-born of the captive who was in the dungeon, and all the first-born of livestock. And Pharaoh rose up in the night, he and all his servants, and all the Mitsrites. And there was a great cry in Mitsrayim, for there was not a house where there was not a dead one. Then he called for Mosheh and Aharon by night, and said, “Arise, go out from the midst of my people, both you and the children of Yisra’ĕl. And go, serve יהוה as you have said. Take both your flocks and your herds, as you have said, and go. Then you shall bless me too.” And the Mitsrites urged the people, to hasten to send them away out of the land. For they said, “We are all dying!” And the people took their dough before it was leavened, having their kneading bowls bound up in their garments on their shoulders. And the children of Yisra’ĕl had done according to the word of Mosheh, and they had asked from the Mitsrites objects of silver, and objects of gold, and garments. And יהוה gave the people favour in the eyes of the Mitsrites, so that they gave them what they asked, and they plundered the Mitsrites. And the children of Yisra’ĕl set out from Ra‛meses to Sukkoth, about six hundred thousand men on foot, besides the little ones. And a mixed multitude went up with them too, also flocks and herds, very much livestock. And they baked unleavened cakes of the dough which they had brought out of Mitsrayim, for it was not leavened, since they were driven out of Mitsrayim, and had not been able to delay, nor had they prepared food for themselves. And the sojourn of the children of Yisra’ĕl who lived in Mitsrayim was four hundred and thirty years. And it came to be at the end of the four hundred and thirty years, on that same day it came to be that all the divisions of יהוה went out from the land of Mitsrayim. It is a night to be observed unto יהוה for bringing them out of the land of Mitsrayim. This night is unto יהוה, to be observed by all the children of Yisra’ĕl throughout their generations. And יהוה said to Mosheh and Aharon, “This is the law of the Passover: No son of a stranger is to eat of it, but any servant a man has bought for silver, when you have circumcised him, then let him eat of it. A sojourner and a hired servant does not eat of it. It is eaten in one house, you are not to take any of the flesh outside the house, nor are you to break any bone of it. All the congregation of Yisra’ĕl are to perform it. And when a stranger sojourns with you and shall perform the Passover to יהוה, let all his males be circumcised, and then let him come near and perform it, and he shall be as a native of the land. But let no uncircumcised eat of it. There is one Torah for the native-born and for the stranger who sojourns among you.” And all the children of Yisra’ĕl did as יהוה commanded Mosheh and Aharon, so they did. And it came to be on that same day that יהוה brought the children of Yisra’ĕl out of the land of Mitsrayim according to their divisions. Sh’mot 12:1-51 (ISR98)

The instructions laid out here by Yah pertain to the return to the promised land for the children of Israel. One of the instructions here in is in regard to who may eat the meal. Many do not understand that not everyone who wants to eat the Pesach/Passover is allowed to, as all males are required to be circumcised or they may not consume any of the food. This instruction goes back to B’reshit/Genesis chapter 17 when Avram was taught that all his male descendants and servants must be circumcised or they cannot live in Avram’s household. Circumcision is the most misunderstood requirement that Yah gives to Avraham’s heirs. Awake, awake, O Zion, clothe yourself with strength. Put on your garments of splendor, O Jerusalem, the holy city. The uncircumcised and defiled will not enter you again. Yesha’yahu/Isaiah 52:1 (NIV) This is what the Sovereign LORD says: No foreigner uncircumcised in heart and flesh is to enter my sanctuary, not even the foreigners who live among the Israelites. Yechezk’el/Ezekiel 44:9 (NIV) Both of these passages are referring to the future where those who are not compliant will not be able to abide in the city.

Y’shua had a meal with his talmidim/disciples for the Pesach, which means no male who was at the meal was uncircumcised. Think of this every time you drink the cup and eat the bread, only those that night who were circumcised entered into the covenant. The idea of only having a circumcised heart misses the point of what this ceremony entails, for many are unaware that Moshe told the children of Israel, in the wilderness that they needed to circumcise their hearts also. So when Sha’ul/Paul refers to this same idea of the circumcised heart it is not a new idea to those who know Torah. It is the uneducated in scripture who come to the conclusion that a circumcised heart is enough, as a circumcised heart implies submission to authority. Anyone who claims that they have a circumcised heart and disregards what scripture says is a liar and the truth is not in them. Yochanan/John, who made the previous statement, also records in the Chazon/Revelation from Y’shua that no one can enter the New Jerusalem who practices a lie. How many today can say that they do not practice a lie. This point is something we should all keep in mind when we are ready to cast stones at others without checking ourselves first.

This writing was impressed upon me when many people began to ask me what is Pesach. Even those of us who participate in the Pesach annually need to look back and remember how the story began. It did not begin in Egypt, it began in Mesopotamia in the city of Charan where our father Avraham was called out by Yah to begin a mission which would continue until all things are restored to the way it was in the beginning. I am one of the fortunate ones who has known this information all my life, even though I did not begin to live it until about 15 years ago. Yah in his mercy has begun to open the eyes of many of us so that we can begin to walk after his pattern and not our own. When Y’shua said the kingdom of heaven is at hand he meant we have the opportunity to begin the process of preparation for the time when he returns under his father’s authority to rule and reign. The promised land is not some mystical,- nonphysical place it is on the earth that belongs to the Creator and the Architect, which are the Son and the Father.

A lot of people today who claim to believe in scripture are totally unfamiliar with some of the ideas expressed therein. One of these is a time referred to as the day of Yah/the Lord, also described as the great and terrible day. Currently many are fascinated with a statement Kefa/Peter quotes from the Prophet Yo’el/Joel in Acts chapter 2, curiously from the second chapter of the prophets writing, pertaining to events preceding and following the great and terrible day. Interestingly this same day is referenced by the Prophet Mal’akhi/Malachi when he states that Yah will send Eliyahu/Elijah before that great and terrible day. Those of you who are familiar with our Jewish kinsmen and their observance of the Pesach will be aware that traditionally a place is set at the table for Eliyahu, but even those who know this may not realize how old this tradition is and what premise it is based on. Even those among our Jewish family members may not realize why they do this, it is because of the prophecies concerning the return of the Lost Sheep of the House of Isra’el back home for the reunion of all 12 tribes under the reign of the Mashiach/Messiah.

Hopefully the information contained in this writing will help those who do not understand or have any knowledge of the subject of the Pesach. The Pesach is to constantly be a source of remembrance and also to look forward to the Greater Exodus to come. The Hebrew name for the book also known by the name Exodus is Sh’mot which means names. Interesting isn’t it that we are told of a record of the names written in the book of life, what do you think about this? As Sha’ul tells us all scripture is profitable, but what profit is there if we never know what it says? Ignorance is not bliss, it is dangerous when it comes to realizing what the Master wants. The question we must all ask ourselves is who is our Master?

Shalom Aleichem

With the help of the Ruach HaKodesh written by Rabbi Danny Palmer.
If you have questions about anything in our teachings that you are not understanding, please click here to let us know and we will respond as quickly as possible.
Related Posts:

Newest teachings are listed first.

  • Who Did Ewe Come From? How important are the Priests in Isra’el’s restoration? Are the Lost Sheep who most people have been taught they are? How much of Jeroboam’s influence is still prevalent in the house of Isra’el today? How many of our greatest enemies may actually be part of our family?
  • Hay Ewe The theme of this teaching is EVERY WORD: Moshe came and told the people everything ADONAI had said, including all the rulings. The people answered with one voice: “We will obey every word ADONAI has spoken.” Exodus 24:3
  • Are Ewe The Prodigal Son? Do we all know as much as we think we know?
    How do we know what a false prophet/anti messiah looks like?
  • What Did Yah Promise Ewe? Is home where you think it is?
  • Are Ewe Lost? Do you know where you are headed? Where will the Kingdom of Heaven be? Grafted In or Pruned, are Ewe in the Olive Tree or not? Isn’t the Olive Tree … Isra’el?
  • The Testimony And Ewe Y’shua was an example to us in the way we should live our lives on a daily basis. Understanding our own testimony is vital to understanding what we are telling others about who we are.
  • What Happened To Ewe? Is there a destination for the people of Isra’el?
    Is the land we currently live in REALLY where Yah promised that we would be?
  • Who Are Ewe? Ya’akov is told that his descendents will become gentiles by Yah in B’reshit/Genesis 35:11.
  • The Mystery & Ewe Is it really understood why Y’shua had to die?
    What is the mystery of the fullness of the gentiles?

Also check out The Covenant – Video Teaching Series, There are videos that go with the written teachings above.
Disclaimer: This is not a site for agendas. This is a site to present material within the confines of scripture. Anything outside those confines will be screened by the Admins of this website and then it will be determined whether to have that comment posted. This in no way means that we are attacking anyone. We are basing what we believe on scripture. Some may not agree with this but that is how it needs to be. Every site has its own guidelines, even if a submitted comment is not presented on the website, it is being read by the Admins. So it is not being trashed, even if it does not appear. This is not based solely on our opinions but on guidance from the Ruach HaChodesh.

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