vendredi 28 septembre 2012

Parsah V’zot HaBarachah – an his Blessing D'varim (Deuteronomy) 33:1-34:12;

Parsah V’zot HaBarachah – an his Blessing
D'varim (Deuteronomy) 33:1-34:12;

The time of Moshe departure is at hand and before he dies he will give his last word to the children of Israel.
We read in B’reshit 49, the last word from Ya’acov to his children before he died. There are similarities or even completion in the blessing given by Moshe to each of the tribes.
Today many people all around the world are direct descendants from Ya’acov offspring and by it descendant from Itzak and Abraham. This people are called the “children of Israel” and not “church” or “Christians”.
Unfortunately many today claim the wrong teaching coming from the fourth century Constantinian’s church build on pagan’s foundation apart the Torah.
Blessing: Strong’s #H193 B’arakah בּרכה berâkâh ber-aw-kaw', written Beth,resh,kaf,he.
From H1288; benediction; by implication prosperity: - blessing, liberal, pool, present.
H1288 bârak baw-rak'
A primitive root; to kneel; by implication to bless God (as an act of adoration), and (vice-versa) man (as a benefit); also (by euphemism) to curse (God or the king, as treason): -  X abundantly, X altogether, X at all, blaspheme, bless, congratulate, curse, X greatly, X indeed, kneel (down), praise, salute, X still, thank.
The act of blessing is coming closer to the one receiving the attention. In this case Moshe to the children of Israel.
Deu 33:1 and this is the blessing with which Mosheh the man of Elohim blessed the children of Yisra’ĕl before his death.
Deu 33:2 and he said, “יהוה came from Sinai, and rose from Sĕʽir for them. He shone forth from Mount Paran, and came with ten thousands of set-apart ones – at His right hand a law of fire for them.
            Sinai: The Mount (Hebrew har) the Mount where יהוה appeared to the Children of Israel (Sh’mot/Ex.19:18-20)
Seir: (שׂעיר הר, har sē‛ı̄r, “Mt. Seir” (Gen_14:6, etc.), שׂעיר, 'erec sē‛ı̄r (Gen_32:3, etc.); τὸ ὄρος Σηείρ, tó óros Sēeı́r, γῆ Σηείρ, gḗ Sēeir): In Gen_32:3 “the land of Seir” is equated with “the field of Edom.The Mount and the Land of Seir are alternative appellations of the mountainous tract which runs along the eastern side of the Arabah, occupied by the descendants of Esau, who succeeded the ancient Horites (Gen_14:6; Gen_36:20), “cave-dwellers,” in possession.(ISBE)
      Paran: Mount Paran (Deu_33:2; Hab_3:3) may be either Jebel Maḳrah, 29 miles South of ‛Ain Ḳadis (Kadesh-barnea), and 130 miles North of Sinai (Palmer, Desert of the Exodus, 510); or the higher and more imposing range of mountains West of the Gulf of ‛Aḳaba. This is the more probable if El-paran is rightly identified with Elath.(ISBE)
The three clauses, “Jehovah came from Sinai...from Seir...from the mountains of Paran,” do not refer to different manifestations of God (Knobel), but to the one appearance of God at Sinai. Like the sun when it rises, and fills the whole of the broad horizon with its beams, the glory of YHWH, when He appeared, was not confined to one single point, but shone upon the people of Israel from Sinai, and Seir, and the mountains of Paran, as they came from the west to Sinai. YHWH appeared to the people from the summit of Sinai, as they lay encamped at the foot of the mountain. This appearance rose like a streaming light from Seir, and shone at the same time from the mountains of Paran. Seir is the mountain land of the Edomites to the east of Sinai; and the mountains of Paran are in all probability not the mountains of et-Tih, which form the southern boundary of the desert of Paran, but rather the mountains of the Azazimeh, which ascend to a great height above Kadesh, and form the boundary wall of Canaan towards the south. The glory of YWHH, who appeared upon Sinai, sent its beams even to the eastern and northern extremities of the desert. This manifestation of God formed the basis for all subsequent manifestations of the omnipotence and grace of YHWH for the salvation of His people.(Keil and Delitzsch)
The prophet Habakkuk writes:
Hab 3:3 Eloah came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.
Teman: tē´man (תּמן, tēmān, “on the right,” i.e. “south”; Θαιμάν, Thaimán): The name of a district and town in the land of Edom, named after Teman the grandson of Esau, the son of his firstborn, Eliphaz (Gen_36:11; 1Ch_1:36).(ISBE)

Law of “fire”: The Hebrew word for “law” in verse 2 is:
Strong’s#H1881 דּת dâth dawth
Of uncertain (perhaps foreign) derivation; a royal edict or statute: - commandment, commission, decree, law, manner.

Isa 66:15 “For look, יהוה comes with fire and with His chariots, like a whirlwind, to render His displeasure with burning, and His rebuke with flames of fire.
Isa 66:16For by fire and by His sword יהוה shall judge all flesh, and the slain of יהוה shall be many –
Fire = Judgment
Sword = Torah
Jer 5:14 Therefore thus said יהוה Elohim of hosts, “Because you speak this word, see, I am making My words in your mouth fire, and this people wood, and it shall devour them.
Jer 23:29Is not My Word like a fire?” declares יהוה, “and like a hammer that shatters a rock?
Now we can read what Yochanan the immerser says:
Mat 3:11 “I indeed immerse you in water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to bear. He shall immerse you in the Set-apart Spirit and fire.
Rev 3:18 “I advise you to buy from Me gold refined in the fire,1 so that you become rich; and white garments, so that you become dressed, so that the shame of your nakedness might not be shown; and anoint your eyes with ointment, so that you see. Footnote: 1Ps. 19:10, Ps. 119:72 & 127, Prov. 30:5.
Gold represent in the Torah, purity and everlasting life, especially in the study of the Mishkan (tabernacle). Gold before it is used must be refined. The process is to bring the metal to a high temperature in order to remove all impurities. Fire is used for cleansing and for judgment.
Deu 33:3 Indeed, He loves the peoples, all His set-apart ones are in Your hand. and they, they sat down at Your feet, receiving Your Words.
Set-apart ones. Most of the bibles use the word “saints”. In Hebrew the word is Strong’s# H6918 קדושׁ qâdôsh  qâdôsh kaw-doshe', kaw-doshe'
From H6942; sacred (ceremonially or morally); (as noun) God (by eminence), an angel, a saint, a sanctuary: - holy (One), saint.
H 6942 qâdash kaw-dash'
A primitive root: to be (causatively make, pronounce or observe as) clean (ceremonially or morally): - appoint, bid, consecrate, dedicate, defile, hallow, (be, keep) holy (-er, place), keep, prepare, proclaim, purify, sanctify (-ied one, self), X wholly.
To be “ceremonially or morally clean”, “sanctify” “consecrate”, “prepare”, “set apart”. This brings us to the position of the Levites in the Torah. Only the Levites were hallowed to enter the Mishkan to serve Elohim. To be set-apart or ceremonially or morally clean means to be completely separate from the world system and its rules, to be “Set Apart, Qadosh”..
Today the all world has been blind-fooled, by the position of the Roman Catholic Church who chose his own “saints”, all of them having rejected the Torah and done nothing to be called “Qadosh”.
Exo 19:5 ‘And now, if you diligently obey My voice, and shall guard My covenant, then you shall be My treasured possession above all the peoples – for all the earth is Mine –
Exo 19:6 ‘and you shall be to Me a reign of priests and a set-apart nation.’ Those are the words which you are to speak to the children of Yisra’ĕl.”
The word used here for “set-apart” is again Strong’s # H 6918 Qadosh.
What does Kefa says to the believers in Messiah?
1Pe 2:9 but you are a chosen race, a royal priesthood, a set-apart nation (Qadosh), a people for a possession, that you should proclaim the praises of Him who called you out of darkness into His marvellous light,
The message doesn’t change the “saints” are those who are sanctified, set apart, by the Torah.

Deu 33:4 Mosheh commanded us a Torah, an inheritance of the assembly of Yaʽaqoḇ.
Deu 33:5 and He was Sovereign in Yeshurun, when the heads of the people were gathered, the tribes of Yisra’ĕl.
Let us look at the word “Jeshurun”:
Most moderns take it as a poetical or ideal title of Israel, derived from ישׁר, yāshār, “upright”; it is held to contain a tacit reference to the word Israel (ישׁראל, yisrā'ēl), of which the first three consonants are almost the same as those of “Jeshurun”; in Num_23:10 the term “the righteous ones” (ישׁרים, yeshārı̄m) is supposed to contain a similar reference. Most commentators compare also “the Book of Jashar,” and it has been held that “Jashar” is similarly a name by which Israel is called.JASHAR.(Yasher = upright) (ISBE)
Jeshurun another name for Israel!
Deu 33:6 “Let Re’uḇĕn live, and not die, and let his men be numbered.”
Reuben has seen his inheritance as First born been removed from him in B’reshit 49:3. The reason was that he went into his father’s concubine. Moshe assure that Reuben will continue to have his part in Ya’acov family but never again a predominant place among the twelve tribes. No judge, prophet, or national hero arose out of this tribe”.(Albert Barnes)

Deu 33:7 and this of Yehuḏah, and he said, “Hear, יהוה, the voice of Yehuḏah, and bring him to his people. His hands shall fight for him, and You be a help against his enemies.”
Keil and Delitzsch give following commentary:
The blessing upon Judah is introduced with the formula, “And this for Judah, and he said:” “Hear, Jehovah, the voice of Judah, and bring him to his people; with his hands he fights for him; and help against his adversaries wilt Thou be.” Judah, from whom the sceptre was not to depart (Gen_49:10), is mentioned before Levi as the royal tribe. The prayer, May Jehovah bring Judah to his people, can hardly be understood in any other way than it is by Onkelos and Hengstenberg (Christol. i. 80), viz., as founded upon the blessing of Jacob, and expressing the desire, that as Judah was to lead the way as the champion of his brethren in the wars of Israel against the nations, he might have a prosperous return to his people; for the thought, “introduce him to the kingdom of Israel and Judah” (Luther), or “give up to him the people which belongs to him according to Thine appointment” (Schultz), is hardly implied in the words, “bring to his people.” Other explanations are not worth mentioning. What follows points to strife and war: “With his hands (יָדָיו accusative of the instrument, vid., Ges. §138, 1, note 3; Ewald, §283, a.) is he fighting (רָב participle of רִיב) for it (the nation); Thou wilt grant him help, deliverance before his foes.”
Yehuda (Judah) has been protected by Elohim throughout history until today. So it will be until the day both house come back again as one nation under the Kingship of Messiah. The sole help Yehuda got through history is the divine help from יהוה. It is worth to mention that after having rejected the “Kingdom” under Yahsuhua the under Yahsuhua the Yehudin lost their position to the Apostles: Shiloh had come (B’reshit/Genesis 49:10)!
James Scott Trimm explains the rejection of the Kingdom of Elohim and we can see that the rabies were not always wrong:
In examining the text of Isaiah 60:22 the ancient Rabbis noticed what they called a "contradiction" in the phrase "I, YaHWeh, will hasten it in its time." The Talmud discusses this verse as follows:
Isa 60:22 a little one shall become a thousand, and a small one a strong nation: I YHWH will hasten it in his time.
R. Alexandri said: R. Joshua b. Levi pointed out a contradiction. It is written, "In its time [will the Messianic Kingdom come], whilst it is also written, "I [the L-RD] will hasten it!"-- If they are worthy, I will hasten it; if not, [it will come] at the due time. [b.San. 98a]
Thus, the Rabbis understood this verse to mean that the YHWH would offer to hasten the Messianic Kingdom, if they were worthy but if not, the Kingdom would not come until its due time.
Tractate Sanhedrin of the Talmud also tells us that the Rabbis believed that such an offer was to be made around the Hebrew year 4,000 (around the first Century). The Talmud relates this tradition which it accredits to the school of Elijah:

The school of Elijah teaches: The world is to exist six thousand years. In the first two thousand years was chaos; two thousand years the Torah flourished; and the next two thousand years are the days of the Messiah, but through our many iniquities all these years have been lost. [b.San. 96a-97b]
The text goes on to discuss the delay of the Messianic Kingdom, and then says:
Rab said: All the predetermined dates [for the Messianic Kingdom] have passed, and the matter [now] depends only on repentance and good deeds. [b.San. 97b]
This requirement for repentance prior to the Messianic Kingdom is taken directly from the Torah (see Deut. 30:1-6).
Now as we have already discussed, Is. 60:22 tells us that the YaHWeh will either "hasten" the Kingdom, or let it come about "in its [due] time", all depending on the requirement of repentance (Deut. 30:1-6.)  This Kingdom offer began in the days of Yochanan the immerser (John the Baptist), as we read in Mt. 11:12:

Only from the days of Yochanan the immerser until now the Kingdom of Heaven is constricted (drawn together, narrow) and the forceful (mighty) despoil(destroy, plunder) it. [Mt. 11:12 from the DuTillet Hebrew ms.]
And in Luke 16:16 we read: 
The Law and the prophets were until Yochanan henceforth the Kingdom of G-d is announced but everyone treats it with violence. [Lk.16:16 from Old Syriac & Peshitta Aramaic]
Yochanan had been announcing, "Repent you of your lives, for the Kingdom of Heaven is near to come" (Mt. 3:2 DuTillet.) And as soon as his work began, Y'shua proclaimed, "Turn you, turn you, in repentance: for the Kingdom of Heaven is near."(Mt. 4:17 DuTillet = Mk. 1:14-15) Now the word for "near" here in the DuTillet and ShemTob Hebrew versions is hbrq,( קרבqârab) in the Aramaic of the Old Syriac and Peshitta the Aramaic equivalent thbrqd appears. In their book Understanding the Difficult Words of “Jesus”, David Bivin and Roy Blizzard Jr. correctly point out that the Hebrew word "karav" brq means "to come up to and be with," or "to be where something or someone else is."; "It's here! It has arrived!" (p. 88) An example of its usage may be seen in 2Kn. 16:12 where we read "...and the king drew near (brqyv) to the altar..." meaning he was right there at the altar.
Bivin and Blizzard, however, appear to have a millennial view of the Kingdom, writing "It [the Kingdom] is G-d ruling in the lives of men. Those who are ruled by G-d are the Kingdom of G-d." (p. 90) In truth, the phrase "Kingdom of G-d" is a variation of the phrase in the Tenach (Old Testament) "Kingdom of YHWH" (1Chron. 28:5; 2Chron. 13:8) a term used to describe the Kingdom of Israel. After studying the "Kingdom of G-d" with the Messiah for forty days (Acts 1:3) the emissaries wanted to know if the Kingdom would be restored to Israel "at this time", Y'shua answers that it is not for them to know the time (Acts 1:6-7).
The truth is that the Kingdom of G-d/Heaven is the restored Kingdom of Israel (see Jer. 23:5-6; Is. 9:6-7; 11 with 1Chron. 28:5; 2Chron.13:8.) The Hebrew text of Mt. 3:2 & 4:17 = Mk. 1:14-15 does indicate that the Kingdom was right there, available, if they would just repent. The passage is a conditional statement with an implied "if" as we find in Jonah 3:4.
Y'shua continued to proclaim this Kingdom offer throughout his career (Mt. 12:28 = Lk. 11:20; Mk. 12:34; Lk.10:9, 11; 17:21) even sending out his emissaries with the same proclamation (Mt. 10:7.) This is the meaning of the passage, "...if you are willing to receive it [the Kingdom], he [Yochanan] is Elijah who is to come." (Mt. 11:14 see 11:12).


Despite the fact that the Kingdom was being offered as early as the service of Yochanan (John) the immerser, repentance was required for it to be realized (Mt. 3:2-3; Mt.4:17 = Mk. 1:14-15; Dt. 30:1-6). However, from the time of Yochanan forward, the Kingdom was being rejected, "plundered" and "treated with violence" (Mt. 11:12 DuTillet; Lk. 16:16 Old Syriac & Peshitta.) Y'shua compared this rejection to those who would not dance for flute players (Mt. 11:12, 16-19.) Y'shua also mentions this rejection in Lk. 17 where we read "...the Kingdom of G-d is among you... But first he [Y'shua] must suffer many things and BE REJECTED BY THIS GENERATION." (Lk. 17:21, 25.) Mt. 21:43 tells us that the Kingdom would be taken from those to whom Y'shua was speaking and given "to a nation" bearing its fruits (the fruits being repentance, see Mt. 3:2, 8) the words "to a nation" in the Aramaic is L'AM meaning "to a people" i.e. another generation [not Christianity*](see Lk. 17:21,25; Jer. 31:35-37; Rom. 11) This is also the meaning of Mt.8:11-12 = Lk. 13:28.
* [ - ] mine add.
It would seem that the Kingdom offer was extended beyond the crucifixion. In his discourse at the Temple in Acts 3:12-26 Kefa repeated the Kingdom offer saying:

Repent therefore and be converted, that your sins may be blotted out, so that the times of refreshing may come from the presence of YHWH, and that He may send Y'shua the Messiah, who was proclaimed to you before, whom heaven must receive until the time of restoration of all things, which G-d has spoken by the mouth of all His holy prophets since the world began. (Acts 3:19-21)
Thus it would appear that if the people of Israel had entered a national repentance, even then, the Messiah would have returned to restore the Kingdom to Israel right then and there.
This Kingdom offer seems to have continued throughout the entire Acts period, until it expired at the end of the Book of Acts. In Acts 28 "Paul called the leaders of the Jews together... to whom he explained and solemnly testified of the Kingdom of G-d, persuading them concerning Y'shua..." (Acts 28:17, 23). Once again a corporate repentance did not occur "... some disbelieved. So they did not agree among themselves." (Acts 28:24b-25a). At this time Paul made known that the Kingdom offer had ended saying "...the salvation of G-d has been sent to the Gentiles (nations), and they will hear it!" (Acts. 28:28) this parallels Romans 11:11 " provoke them [Israel] to jealousy, salvation has been sent to the Gentiles (nations)." which ties this concept to the Olive Tree Parable of Romans 11.
The Olive Tree Parable of Romans 11 , when viewed in light of the Kingdom offer, teaches that when the Kingdom offer expired in Acts 28:28 = Rom. 11:11, that wild branches (Gentiles) were grafted into the natural olive tree, but that at some point in the future, the natural branches would be grafted into their own olive tree. This concept of unity between Jews and Gentiles in the one body is echoed in Eph. 2-3 and Col. 1:19-26 a unity which Paul describes as a mystery "which was in the past concealed but now revealed" (Eph. 3:3-6 & Col. 1:26) This is because the time period of the wild branches in the olive tree following the Kingdom offer was in the past concealed. Daniel's prophecy of weeks of years (Dan. 9:24-27) goes directly from the coming of the Messiah to the final seven year period commonly known as the tribulation. Daniel accounts for no space between the two. This is why there was such expectation that the Kingdom would come in the first century.

There was a mystery, a parenthetical period (a period in a parenthesis of time (-)) of time in Daniel's prophecy which was in the past concealed but later revealed. Had the Kingdom offer been accepted in the first century, then Daniel's last seven years would have run from 63 C.E. to 70 C.E*. These Years seemed in many ways to fulfill end-time prophecies (so much so that post-millenialists claim that the events of Revelations and Mt. 24 occurred during these years). This is because these years WOULD have been Daniel's final week, had the Kingdom offer been accepted.
* From 63.C.E to 70 C.E we have the period describe by Josephus in his book “wars of the Jews” when Jerusalem will be surrender by Vespasian the Roman Emperor and fully destroyed. It was the same for the Temple which was no more from 70 C.E. Josephus write that during the siege one million Jews died it was in many ways the fulfillment of the plagues in D’varim/ Deuter. 28. It is also explained another way, the first 3 ½ years of Daniel prophecy was fulfill by Yehoshua at his first coming, the last 3 ½ years when the Temple was destroyed and Jerusalem lay waste during the last 3 ½  year of the siege by Vespasian. It is note worthy that between the impalement of Yehoshua in 30 C.E at Pesach, (Yehoshua started his ministry in 27 C.E. during the Fall feats, evidence are found throughout the gospels) and the destruction of the Temple, forty years elapsed (my comment)
It has already been discussed that the Kingdom offer expired in 63 C.E., but why? What happened in 63 C.E.? This year was the year of the death of James the Just (Ya’acov according to tradition the brother of our Master Yehoshua). According to the ancient Nazarene writer Hegesippus, James the Just was very popular with the Jewish community in general, and many had come to be believers in Y'shua as the Messiah as a result of his charisma with the people. Certain of James's enemies, fearing that all Israel would join the Nazarene movement, pressed him to stand on a wing of the Temple and deny Y'shua.

Instead, James repeated the same hybrid of Ps. 110:1 & Dan. 7:13 which Y'shua had recited at his trial. In response, James' opponents cast him to the ground and stoned him to death (Hegesippus as quoted by Eusebius in Eccl. Hist 2:23). Upon the death of James the Just, the Nazarene movement lost its steam. Even within the movement apostate elements began to arise. Furthermore, the Essene and Pharisaic elements of the movement began to polarize. There was no longer any chance that the Kingdom offer would receive national acceptance in time for the Messianic Kingdom to occur in the first century. This was the very year that Acts 28:28 took place.
Now despite the fact that the condition of repentance was not met in the first Century, G-d had still promised that if the Kingdom was not hastened, that it would still take place "in its [due] time." (Is. 60:22). The emissaries understood, after studying the Kingdom of G-d with Y'shua for forty days, that the Kingdom would eventually be restored to Israel (Acts 1:3, 6-7). Prophecies regarding this Kingdom were yet to be fulfilled (Jer. 23:5-6; Is. 9:6-7; 11), and in the New Scriptures G-d reiterated this promise (Rev. 20:1-6).

Deu 33:7 and this of Yehuḏah, and he said, “Hear, יהוה, the voice of Yehuḏah, and bring him to his people. His hands shall fight for him, and You be a help against his enemies.”
Nathan Lawrence gives us this commentary:
Judah … Levi … Benjamin. Judah was the bearer of national power, Levi was responsible for nurturing the teaching of the Torah and the Sanctuary, and it was in the territory of Benjamin that the Sanctuary (or at least the Holiest part of it) was placed. That is why these three tribes are grouped together (The Pentateuch/Deuteronomy, by R. Hirsch, pp. 672-673).

Deu 33:8 and of Lĕwi he said, “Your Tummim and Your Urim belong to Your kind one, whom You tried at Massah, with whom You contended at the waters of Meriḇah,
Deu 33:9 who said of his father and mother, ‘I have not seen them.’ And he did not acknowledge his brothers, or know his own children, for they have guarded Your Word and watched over Your covenant.
Deu 33:10 “They (Levites) teach Your right-rulings to Yaʽaqoḇ, and Your Torah to Yisra’ĕl. They put incense before You, and a complete burnt offering on Your altar.
Deu 33:11 “O יהוה, bless his strength, and accept the work of his hands. Smite the loins of those who rise against him, and of those who hate him, that they rise no more.”
The Levites were chosen for the Mishkan (Tabernacle) service and also to teach the Torah to the children of Israel. The priesthood belongs today to the set-apart children of Israel through Messiah our high priest. Teaching Torah is part of the service to Elohim as we can read:
Eph 4:11 And He Himself(Messiah) gave some as emissaries, and some as prophets, and some as evangelists, and some as shepherds and teachers
Eph 4:12 for the perfecting of the set-apart ones, to the work of service to a building up of the body of the Messiah,
Eph 4:13 until we all come to the unity of the belief and of the knowledge of the Son of Elohim, to a perfect man, to the measure of the stature of the completeness of Messiah,
Eph 4:14 so that we should no longer be children, tossed and borne about by every wind of teaching, by the trickery of men, in cleverness, unto the craftiness of leading astray.
Unfortunately today among believers and denominations competition and doctrines of all kind spray in all directions bringing confusion and discord instead perfection in building the perfect man! You can go in the internet and find all kind of pretenders who want to be more accurate some go so far as to proclaim to be the only one to know the truth! Is that what Sha’ul say?
1Co 12:4 now there are diversities of gifts, but the same Spirit.
1Co 12:5 and there are differences of administrations, but the same Master.
1Co 12:6 and there are diversities of operations, but it is the same Elohim which worketh all in all.
1Co 12:7 but the manifestation of the Spirit is given to every man to profit withal.
1Co 12:12 for as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is the Messiah.
1Co 12:27 now ye are the body of the Messiah, and members in particular.
1Co 12:28 and YHWH hath set some in the assembly, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.
1Co 12:29 are all apostles? are all prophets? are all teachers? are all workers of miracles?
1Co 12:30 Have all the gifts of healing? do all speak with tongues? do all interpret?
1Co 12:31 but covet earnestly the best gifts: and yet shew I unto you a more excellent way.
What is the best gift, which is so missing among many of us? We should make it our daily lecture and prayer:
1Co 13:1 though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cymbal.
1Co 13:2 and though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing.
1Co 13:3 and though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing.
1Co 13:4 Love suffereth long, and is kind; love envieth not; love vaunteth not itself, is not puffed up,
1Co 13:5 doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
1Co 13:6 rejoiceth not in iniquity, but rejoiceth in the truth;
1Co 13:7 beareth all things, believeth all things, hopeth all things, endureth all things.
1Co 13:8 Love never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
1Co 13:9 for we know in part, and we prophesy in part.
1Co 13:10 but when that which is perfect is come, then that which is in part shall be done away.
1Co 13:11 when I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
1Co 13:12 for now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
1Co 13:13 and now abideth faith, hope, love, these three; but the greatest of these is love.
Do you think Sha’ul was alone proclaiming that LOVE is the centre of our life as believers?
Joh 13:34 a new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
Joh 13:35 by this shall all men know that ye are my disciples, if ye have love one to another.
1Jn 3:14 We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death.
1Jn 3:17 but whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of YHWH in him?
1Jn 3:18 My little children, let us not love in word, neither in tongue; but in deed and in truth.
Are you still thinking that doctrines are more important, or should we start to consider ourselves and ask our heavenly Father to restore a pure love which was see in the disciples of Yehoshua after he departed to the Father?
We all need to pray the Love for the brethren (brother and sisters) abound in our heart. We must make all efforts to ban evil gossip and stories bearer from among us. Our Heavenly Father is watching us and waits patiently!
He is looking for Children who love one another in sincerity and in truth. Let us start again and pray for restoration!

Deu 33:12 Of Binyamin he said, “Let the beloved of יהוה dwell in safety by Him, shielding him all the day, as he dwells between His shoulders.”
(Note: “To dwell upon God and between His shoulders is the same as to repose upon Him: the simile being taken from fathers who carry their sons while delicate and young” (Calvin).)
between his shouldersthat is, on his sides or borders. Mount Zion, on which stood the city of Jerusalem, belonged to Judah; but Mount Moriah, the site of the sacred edifice, lay in the confines of Benjamin (Jamieson Fausset and Brown)
Deu 33:13 and of Yosĕph he said, “Blessed of יהוה is his land, with the choicest from the heavens, with the dew, and the deep lying beneath,
Deu 33:14 with the choice fruits of the sun, with the choice yield of the months,
Deu 33:15 with the finest of the ancient mountains, with the choicest of the everlasting hills,
Deu 33:16 with the choicest of the earth and all that fills it, and the good pleasure of Him who dwelt in the bush. Let it come on the head of Yosĕph, and on the crown of the head of him who was separate from his brothers.
Deu 33:17 “His splendor is like a first-born bull, and his horns are like the horns of the wild ox. With them he pushes the peoples to the ends of the earth. And they are the ten thousands of Ephrayim, and they are the thousands of Menashsheh.”
Yosef endures hardship in his youth. When we read the record of his life we may see that יהוה used the craftiness of his brethren to make him the “savior” of Ya’acov family during the time of famine. Yosef by his faithfulness to יהוה in Egypt was put at the head of Egypt, a picture of the world system today, and at the right hand of Pharaoh, who was called “g-d on earth”. This is a picture of Yehoshua at the right hand of the Father.
The blessing of Yosef is overwhelming and its significance goes far beyond the peshat level, as Yosef is also another name for the House of Israel (Ephrayim and Manasheh) the powerful nations of the world from the judeo-christian heritage, even if not aware of their origins.
The aboundance of Yoseh is in the wealth of the earth and all what is the product of it.(verses 13-14) and also with the resources of the earth (verse15) In the verse 17 we see what will be with Yosef descendant until today.  
Nathan Lawrence gives following interesting aspect:
Hirsch notes that the richest abundance of the blessing of the soil followed the tribe of Joseph since Joseph inhabited the largest, richest and most productive farmland in Israel (Ibid.). In light of the richness of Joseph’s material blessings, it is interesting to note that the two tribes descended from Joseph (i.e., Ephraim and Manasseh) at the height of their material richness after King Solomon were responsible for dragging ten-twelfths of Israel down into idolatry (under Jeroboam). Is this a warning to modern Ephraim (the Christian church, loosely speaking)? What has happened morally in America and England (as well as some of the other rich Western, Christian nations) spiritually and morally? One by one they have all fallen from their greatness morally, economically and politically and America stands alone in these areas, but is declining quickly. What is the spiritual state of the church in America? The strength (or weakness) of the church is no more or less than that of the individual. Read and reflect on Revelation 3:14-22. How easy it is to apply these admonitions to others, but ask yourself, is your spiritual walk (level of obedience) based on convenience or upon discipline, duty and obedience? Do you fit YHVH and loyalty to his Word around your finances, pleasures, convenience (i.e., the gods/idols of one’s life) or do you obey him without regard to the physical circumstances based on a heart of devotion, dedication, service and love for him? Have we become so rich with material blessings, as ancient apostate Israel did, that we have become blind to YHVH’s higher spiritual purposes for our lives? Are we more a reflection of the hedonistic (pleasure of life) and materialistic culture around us than the light of YHVH’s Word and Spirit? Don’t pass over these questions lightly, for history repeats itself, and we may be the very generation upon whom it repeats itself. Search your heart and mind and ask the Father for revelation in these areas.
Deu 33:18 and of Zeḇulun he said, “Rejoice, O Zeḇulun, in your going out, and Yissasḵar in your tents!
Zebulun and Yissaskar have been seen to be together, in their blessing. We can read in some teaching about the Diaspora of the children of Israel, that we can find them particularly in the Netherland, a land where the people have been successful in trading especially through sea trading.
Deu 33:19 “They call peoples to the mountain, there they bring offerings of righteousness, for they draw from the riches of the seas, and treasures hidden in the sand.”
Both tribes should traffic with the Phoenicians in gold and silver, pearl and coral, especially in murex, the shellfish that yielded the famous Tyrian dye, and in glass, which was manufactured from the sand of the river Belus, in their immediate neighborhood.(Jamieson Fausset and Brown)
So we read in Ya’acov’s blessing in B’reshit concerning Zebulun  and Yissaskar:
Gen 49:13 “Zeḇulun dwells at the seashore, he is for a haven for ships, and his border is unto Tsiḏon.
Gen 49:14 “Yissasḵar is a strong donkey lying down between two burdens,
Gen 49:15 and he saw that a resting place was good, and that the land was pleasant, and he inclined his shoulder to bear a burden, and became a subject to slave labour.

Deu 33:20 and of Gaḏ he said, “Blessed is he who enlarges Gaḏ. He dwells as a lion, and shall tear off the arm, also the crown.
Deu 33:21 “And he chose the best for himself, for there the portion of the lawgiver was hidden. And he came with the heads of the people. The righteousness of יהוה he did, and His right-rulings with Yisra’ĕl.”
Ya’acob blessed Gad:
Gen 49:19 “Gaḏ, a raiding band raids him, but he raids its heel.
Keil and delitzsch give us following informations:
“Gad - a press presses him, but he presses the heel.” The name Gad reminds the patriarch of גּוּד to press, and גְּדוּד the pressing host, warlike host, which invades the land. The attacks of such hosts Gad will bravely withstand, and press their heel, i.e., put them to flight and bravely pursue them, not smite their rear-guard; for עָקֵב does not signify the rear-guard even in Jos_8:13, but only the reserves (see my commentary on the passage). The blessing, which is formed from a triple alliteration of the name Gad, contains no such special allusions to historical events as to enable us to interpret it historically, although the account in 1Ch_5:18. proves that the Gadites displayed, wherever it was needed, the bravery promised them by Jacob. Compare with this 1Ch_12:8-15, where the Gadites who come to David are compared to lions, and their swiftness to that of roes.

Deu 33:22 and of Dan he said, “Dan is a lion’s cub, that leaps from Bashan.”
Dan is “a young lion which springs out of Bashan.” Whilst Jacob compared him to a serpent by the way, which suddenly bites a horse's feet, so that its rider falls backward, Moses gives greater prominence to the strength which Dan would display in conflict with foes, by calling him a young lion which suddenly springs out of its ambush. The reference to Bashan has nothing to do with the expedition of the Danites against Laish, in the valley of Rehoboth (Jdg_18:28), as this valley did not belong to Bashan. It is to be explained from the simple fact, that in the regions of eastern Bashan, which abound with caves, and more especially in the woody western slopes of Jebel Hauran, many lions harboured, which rushed forth from the thicket, and were very dangerous enemies to the herds of Bashan. Even if no other express testimonies to this fact are to be found it may be inferred from the description given of the eastern spurs of Antilibanus in the Song of Sol. (Son_4:8), as the abodes of lions and leopards. The meaning leap forth, spring out, is confirmed by both the context and dialects, though the word only occurs here.
The commentary from Keil and delitzsch is interesting as we know that Samson was from the tribe of Dan and we all know that he killed the Lion and eat the honey which was produced by the bee inside the carcase. There is more to say about the tribes of Dan. When we read the book of revelation we see chapter seven, two tribes missing: Ephraim and Dan! The question may be asked: where are they?
Some scholar speaking about Dan says that out of Dan the anti-messiah will come, to punish the rebellious children of Israel as it is written in the blessing of Ya’acov:
Gen 49:16  DanH1835 shall judgeH1777 his people,H5971 as oneH259 of the tribesH7626 of Israel.H3478
Gen 49:17  DanH1835 shall beH1961 a serpentH5175 byH5921 the way,H1870 an adderH8207 inH5921 the path,H734 that bitethH5391 the horseH5483 heels,H6119 so that his riderH7392 shall fallH5307 backward.H268
The Hebrew word “Dan” means “judge” and the Hebrew word H1777 from Strong’s concordance is: dîyn  dûn deen, doon
A primitive root (compare H113); to rule; by implication to judge (as umpire); also to strive (as at law): - contend, execute (judgment), judge, minister judgment, plead (the cause), at strife, strive.
Coming from the word Adon (H113) From an unused root (meaning to rule); sovereign, that is, controller (human or divine): - lord, master, owner. Compare also names beginning with “Adoni-”.
Deu 33:23 and of Naphtali he said, “O Naphtali, satisfied with pleasure, and filled with the blessing of יהוה, possess the west and the south.”

The west and the south - i. e., taking the words as referring not to geographical position but to natural characteristics, “the sea and the sunny district.” The possession of Naphtali included nearly the whole west coast of the Sea of Galilee, the Lake of Merom, the modern Bahr el Hulch, and the well watered district near the springs of Jordan. It contained some of the grandest scenery and some of the most fertile land in Palestine. Josephus speaks of the shore of Gennesaret as “an earthly paradise;” and Porter describes it as “the garden of Palestine.” The modern name for this district, “land of good tidings,” is significant.(Barnes)
Gen 49:21 “Naphtali is a deer let loose, he gives words of elegance.
Naphtali is a hind let loose. The hind or “gazelle” is agile and nimble. When free on its native hills, it roams with instinctive confidence and delight. It is timid and irresolute in confinement. This is probably the character of Naphtali. “He giveth goodly words.” Here we pass from the figure to the reality. Eloquence in prose and verse was characteristic of this particular tribe. The only important historical event in which they are concerned is the defeat of Jabin’s host, which is celebrated in the song of Deborah and Barak Jdg_4:5. In this passage we may study the character of the tribe.(Albert Barnes)
Deu 33:24 and of Ashĕr he said, “Ashĕr is most blessed of sons. Let him be accepted by his brothers, and dip his foot in oil.
Ya’acov speaks blessing to Asher:
Gen 49:20 “Bread from Ashĕr is rich, and he gives delicacies of a sovereign.
Keil and Delitzsch comment:
Out of Asher (cometh) fat, his bread, and he yieldeth royal dainties.” לַחְמֹו is in apposition to שְׁמֵנָה, and the suffix is to be emphasized: the fat, which comes from him, is his bread, his own food. The saying indicates a very fruitful soil. Asher received as his inheritance the lowlands of Carmel on the Mediterranean as far as the territory of Tyre, one of the most fertile parts of Canaan, abounding in wheat and oil, with which Solomon supplied and household of king Hiram (1Ki_5:11).
Rather, “Blessed above the sons” (i. e. of Jacob-most blessed among the sons of Jacob) “be Asher; let him he the favored one of his brethren,” i. e., the one favored of God. The plenty with which this tribe should be blessed is described under the figure of dipping the foot in oil (compare the marginal reference).(Barnes)
Deu 33:25 “Your sandals are iron and bronze, and your strength as your days.
As we read in D’varim:
Deu 8:9 a land in which you eat bread without scarcity, in which you do not lack at all, a land whose stones are iron and out of whose hills you dig copper.

Deu 33:26 “O Yeshurun, there is no one like Ěl, riding the heavens to help you, and on the clouds, in His excellency.
Deu 33:27 “The Elohim of old is a refuge, and beneath are everlasting arms. And He drives out the enemy from before you and says, ‘Destroy!’
Deu 33:28 “Thus Yisra’ĕl dwells in safety, the fountain of Yaʽaqoḇ alone, in a land of grain and new wine. His heavens also drop down dew.
Deu 33:29 “Blessed are you, O Yisra’ĕl! Who is like you, a people saved by יהוה, the shield of your help, and He who is the sword of your excellency! And your enemies are subdued for you, and you tread down their high places.”
Moshe death: Comments from Nathan Lawrence
34:1 and 7, Moses died in the wilderness, though YHVH in his grace gave Moses a view of the Promised Land. Most of YHVH’s servants died without having obtained their promised inheritance and glory of their future state. Despite not being able to enter the Good Land, Moses stayed faithful to the call and mission YHVH had given him to the very end and Torah records that “Moses was 120 years old when he died: his eye had not dimmed, and his vigour had not diminished” (verse 7). Can this be said of you in your walk of faith before YHVH? Hebrews chapter 11 chronicles those notable Saints who all “having ob­tained a good report through faith, received not the promise” of their heavenly inheritance. Galatians 6:9 says, “ And let us not be weary in well doing: for in due season we shall reap, if we faint not.”
34:9, Moses brought the Israelites to the border of Canaan, but it was the divine mission of Joshua (Yehoshua) to take them into the Promised Land. Of what is this a prophetic shadow-picture? (Read Hebrews3-4) Is it possible to enter the Promised Land of our inheritance through the works of the Torah-law, or by grace through faith alone? (Eph. 2:4-10) Was it Moses (the vehicle through which the Torah-law came) who led the Israelites into their inheritance or Joshua (Yehoshua)? What does the name Yehoshua mean and to whom does it point who will lead us into our spiritual inheritance? Will we enter into the rest (salvation) of Yeshua (whose name means Salvation of YHVH) through our own efforts or through faith (Heb. 4:2,10)? Did the Israelites entering the Promised Land under the leadership of Yehoshua, who is a forerunner type of Yeshua, annul the Torah-law given through Moses or rather strengthen and confirm it as the path of righteousness they were to follow to stay in possession of the land, to receive the blessings of the land and to stay in right relationship with YHVH, the Possessor of the land? Who/what led the Israelites into the Promised Land? (Josh. 3:6). What were Joshua’s first instructions to the Israelites? (Josh. 1:8) What was one of the first things the Israelites did after crossing the Jordan River into the land to confirm their allegiance to YHVH’s Torah (his instructions in righteousness)? (Josh. 8:30-35) What will determine our level of reward—not our salvation—in YHVH’s kingdom of heaven? (Matt. 5:19).
Another interesting comment from Adam Clarkes which raise an interesting view:
And Moses went up - This chapter could not have been written by Moses. A man certainly cannot give an account of his own death and burial. We may therefore consider Moses’s words as ending with the conclusion of the preceding chapter, as what follows could not possibly have been written by himself. To suppose that he anticipated these circumstances, or that they were shown to him by an especial revelation, is departing far from propriety and necessity, and involving the subject in absurdity; for God gives no prophetic intimations but such as are absolutely necessary to be made; but there is no necessity here, for the Spirit which inspired the writer of the following book, would naturally communicate the matter that concludes this. I believe, therefore, that Deu_34:1-12, should constitute the first chapter of the book of Joshua.
On this subject the following note from an intelligent Jew cannot be unacceptable to the reader: -
“Most commentators are of opinion that Ezra was the author of the last chapter of Deuteronomy; some think it was Joshua, and others the seventy elders, immediately after the death of Moses; adding, that the book of Deuteronomy originally ended with the prophetic blessing upon the twelve tribes: ‘Happy art thou, O Israel! who is like unto thee, O people saved by the Lord,’ etc.; and that what now makes the last chapter of Deuteronomy was formerly the first of Joshua, but was removed from thence and joined to the former by way of supplement. This opinion will not appear unnatural if it be considered that sections and other divisions, as well as points and pauses, were invented long since these books were written; for in those early ages several books were connected together, and followed each other on the same roll. The beginning of one book might therefore be easily transferred to the end of another, and in process of time be considered as its real conclusion, as in the case of Deuteronomy, especially as this supplemental chapter contains an account of the last transactions and death of the great author of the Pentateuch.” - Alexander’s Heb. and Eng. Pentateuch.
This seems to be a perfectly correct view of the subject. This chapter forms a very proper commencement to the book of Joshua, for of this last chapter of Deuteronomy the first chapter of Joshua is an evident continuation. If the subject be viewed in this light it will remove every appearance of absurdity and contradiction with which, on the common mode of interpretation, it stands sadly encumbered.
Deu 34:1 and Mosheh went up from the desert plains of Mo’aḇ to Mount Neḇo, to the top of Pisgah, which is opposite Yeriḥo. And יהוה showed him all the land of Gilʽaḏ as far as Dan,
Deu 34:2 and all Naphtali and the land of Ephrayim and Menashsheh, all the land of Yehuḏah as far as the Western Sea,
Deu 34:3 and the Negeḇ, and the plain of the Valley of Yeriḥo, the city of palm trees, as far as Tsoʽar.
Deu 34:4 and יהוה said to him, “This is the land of which I swore to Aḇraham, to Yitsḥaq, and to Yaʽaqoḇ, saying, ‘To your seed I give it.’ I have let you look at it with your eyes, but you do not pass over there.”
Deu 34:5 and Mosheh the servant of יהוה died there in the land of Mo’aḇ, according to the mouth of יהוה.
Deu 34:6 and He buried him in a valley in the land of Mo’aḇ, opposite Bĕyth Peʽor, and no one knows his burial place to this day.
Deu 34:7 and Mosheh was one hundred and twenty years old when he died. His eyes were not dim nor his freshness gone.
Deu 34:8 and the children of Yisra’ĕl wept for Mosheh in the desert plains of Mo’aḇ thirty days. And the days of weeping and mourning for Mosheh were completed.
Deu 34:9 and Yehoshua son of Nun was filled with the spirit of wisdom, for Mosheh had laid his hands on him. And the children of Yisra’ĕl listened to him, and did as יהוה had commanded Mosheh.
Deu 34:10 and since then no prophet has arisen in Yisra’ĕl like Mosheh, whom יהוה knew face to face,
Deu 34:11 for all the signs and wonders which יהוה sent him to do in the land of Mitsrayim, before Pharaoh, and before all his servants, and in all his land,
Deu 34:12 and for all that strong hand and all the great fearsome deeds which Mosheh did before the eyes of all Yisra’ĕl.
HAFTORAH Yohushua 1:1-18

A New Leader—A New Beginning
Although we have just completed the reading of the entire Torah, the purpose of this Haftorah portion is to show us that now YHVH’s people must go forward in possessing the land and inheritance that YHVH has for them. They must go forth and carry with them into the Promised Land YHVH’s teachings or instructions in righteousness—the Torah—as well as the lessons they learned in their wilderness experience.
The saga of YHVH’s dealing with Israel did not end with the death of Moses. Similarly, the life of a Believer does not start and end at the work of Yeshua at his first coming (whom Moses foreshadowed, see Deut. 18:15–18). No, as the death of Moses signaled a new beginning of Israel, so Yeshua’s death on the cross marks a new beginning for the redeemed Believer as they make their way into their spiritual Promised Land. As Joshua (In Hebrew, Yehoshua meaning YHVH saves) led Israel into their physical Promised Land, so Yeshua (the Hebrew word for salvation) at his second coming will lead the Saints into the “Promised Land” of his millennial kingdom, and then eventually into the spiritual kingdom of the New Heaven and Earth and the New Jerusalem 1000 years later. Read Hebrews chapters three and four for insights and understanding into how Moses and Joshua were prophetic shadow pictures of Yeshua at his two advents.
1 1:1, Joshua … Moses’ servant. For how long was Joshua Moses’ servant before he became the leader of Israel? What does this teach us about YHVH’s discipleship program? How many other servants of YHVH does Scripture reveal spent years in training for the ultimate mission YHVH had for them as leaders of his people? How long was Joseph, Moses, Samuel, David and Paul in training, to name a few, before YHVH was ready to use them for his special purposes? As Matthew Henry says in his commentary on this verse, “Those are fittest to rule, who have learned to obey.”
2 1:6,7,9,18, Be strong and of a good courage. Four times in the first chapter YHVH encourages the Israelites with this phrase. Why the fourfold repetition of this admonition at this juncture in Israel’s sojourn? Be strong is the Hebrew word chazak/ chet-zayin-qof (Strong’s H2388), which means to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore. According to The Theological Wordbook of the Old Testament, the majority of times “chazak” is used in Scripture it refers to being strong in battle. This word can also mean to harden one’s heart against YHVH’s purposes as was the case with Pharoah 12 times between Exodus chapters 4 and 14. Good courage is the Hebrew word amatz/. (Strong’s H553) meaning to be strong, alert, courageous, brave, stout, bold, solid, hard. The aspect of this word that means to harden one’s heart can have a good and bad connotation. One can harden or secure one’s heart with the resolve to obey YHVH, or contrariwise, choose to disobey him with an obstinate heart, as well. Examples in Scripture where amatz is used in the negative sense are Deuteronomy 2:3 and Amos2:14. These two words, chazak and amatz almost appear to be synonyms. Why would YHVH use two words with only slight variation in meaning in admonishing the Israelites as they were about to enter the Promised Land? Was he trying to emphasize a point? Perhaps he anticipated that eventually they would grow faint and weary battling the onslaught of evil around them and succumb to the influences of the surrounding pagan nations leading to their apostasy. Perhaps the writer of Hebrews had these two Hebrew words in mind when he wrote the following in Hebrews 3:12–19,
12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living Elohim. 13 But exhort one another daily, while it is called today; lest any of you be hardened through the deceitfulness of sin. 14 For we are made partakers of Messiah, if we hold the beginning of our confidence steadfast unto the end; 15 While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. 16 For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. 17 But with whom was he grieved forty years? Was it not with them that had sinned, whose carcasses fell in the wilderness? 18 And to whom swore he that they should not enter into his rest, but to them that believed not? 19 So we see that they could not enter in because of unbelief.
What can we learn from our ancient forefathers in this regard as we face the challenges of remaining faithful to YHVH in the midst of a crooked and perverse generation?
3 1:8, Make your way prosperous … you shall have good success. The expanded meaning of the word prosperous is literally to press through, to break out or “to accomplish satisfactorily what is intended” (according to The Theological Wordbook of the Old Testament). The TWOT continues, “Real prosperity results from the work of God in the life of one who seeks God with all his heart (2 Chr. 31:21; Ps. 1:3) (Vol. 2, p. 766). The word success literally means understanding, prudence, good sense, insight, prosperity]. An alternate rendering of this last phrase of Joshua 1:8 reads, “Make your way successful, and then you will act wisely” (ArtScroll Stone Edition Tanach).
But how is that prosperity and success achieved? The answer is to be found in the first part of verse eight where four keys to success are given. From the text, identify what they are and then honestly evaluate your life to see if you are on the road to success or not.
4 1:17, According as we hearkened unto Moses in all things, so will we hearken unto you. What is the irony of their statement? In reading in the Torah’s accounts of Israel’s murmuring, rebellion and stiff-neckedness, it is a wonder that the Israelites could make such a statement with a straight face! What does such a statement reveal about the condition of the human heart and its proclivity toward self-deception, self-justification, and self-righteousness? Read Jeremiah 17:9; Proverbs 16:2 and 21:2. What do you think the spiritual link is between Israel’s statement above and their statement in the last phrase of verse 17 where they referred to YHVH as “your [i.e., Joshua’s] Elohim” instead of “our Elohim”? Does this statement reveal some major flaw in their character and their spiritual commitment and devotion to YHVH?
5 1:18, What was Joshua’s response to Israel’s self-delusional and self justification statement of verse 17? Do you think Joshua was fooled for one minute by what they said? Why do you suppose his answer reflected such a hard-line approach?
Chazak, chazak, ve-nit chazek (Be strong, be strong, and let us be strengthened!)
Mar 12:28  And one of the scribes coming near, hearing them reasoning together, knowing that He had answered them well, asked Him, “Which is the first command of all?”
Mar 12:29  And יהושע answered him, “The first of all the commands is, ‘Hear, O Yisra’ĕl, יהוה our Elohim, יהוה is one.
Mar 12:30 And you shall love יהוה your Elohim with all your heart, and with all your being, and with all your mind, and with all your strength.’ This is the first command.
Mar 12:31 “And the second, like it, is this, ‘You shall love your neighbour as yourself.’ There is no other command greater than these.”
Mar 12:32 and the scribe said to Him, “Well said, Teacher. You have spoken the truth, for there is one Elohim, and there is no other besides Him.
Mar 12:33 “And to love Him with all the heart, and with all the understanding, and with all the being, and with all the strength, and to love one’s neighbour as oneself, is more than all the burnt offerings and offerings.”
We know that unfortunately this statement from Yehoshua has been trample under feet by Christians who try to nullify the Torah quoting these verses. We have already see how the first command relate to our relation toward יהוה in the Decalogue, the second relating to the relation to our fellows.

Rom 7:21 I find therefore this law, that when I wish to do the good, that the evil is present with me.
Rom 7:22 for I delight in the Torah of Elohim1 according to the inward man, Footnote: 1Ps. 119:16.
Rom 7:23 but I see another law in my members, battling against the Torah of my mind, and bringing me into captivity to the law of sin which is in my members.
Rom 7:24 wretched man that I am! Who shall deliver me from this body of death?
Rom 7:25 Thanks to Elohim, through יהושע Messiah our Master! So then, with the mind I myself truly serve the Torah of Elohim, but with the flesh the law of sin.
Sha’ul paint the conflict between the carnal man and the inner man, the one after Yehoshua who long a life of purity and set apartness. He was talking to believers in Rome and demonstrate the conflict in man. This “fight” disappear more and more as we subdue ourselves to the Torah and keep the fellowship with other believers. Sha’ul explain in the chapter 12 , one principle is the renewing of the mind:
Rom 12:2 and be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of YHWH.

We have now finished the reading cycle for this year! Halleluyah, I hope and pray that you have grown in devotion learning Torah principle for your daily life.
We will start again a new cycle and see that the renewing of our mind may be more and more seen in our assemblies as we grow in understanding.
Every year we discover more in the Torah, things which have not caught our attention during the last cycle, become more evident and important, this is call sanctification. It is a process which Elohim work in us” both to will and to do according to his own purpose” (Philippians 2:23).
I pray for you beloved of Elohim, that my work may be not in vain, but that by the favour we have find in Mesiah Yehoshua, you may grow, be established in the truth and shine a pure light in this dark world, while it is call today. The hope we have is no more far, and with patience with the help of our heavenly Father we will finish our course to receive the crown of life.
May יהוה the blessed Elohim keep you and bless you, I hope the day will come I can visit you again and share with you the word of life which brought life in your life the day I came to you for the first time.
I send you a holy kiss to all of you!
Daniel ben Ya’acov Israel

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