It’s no coincidence that the freedom of Yisra’el from bondage in Mitzraim was accompanied by 10 plagues and the release of mankind on the coming Day of the LORD comes after seven plagues. Why such drastic measures are required to give people freedom is behind this week’s Torah portion, וָאֵרָא Va’era (“I appeared,” Exodus 6:2–9:35).
This study of Torah section שְׁמוֹת Shemot (“names,” Exodus 1:1–6:1) delves into the relevance of Moshe beyond Israel’s history, highlighting universal themes of crying out for deliverance and Heaven’s response. God hears enslaved Israel’s cries for liberation and ultimately delivers, irrespective of individuals’ goodness.
Adonai’s deliverance of Israel from the “house of bondage” (Joshua 24:17) parallels each of our salvation and is why the crucifixion of the ultimate Deliverer — Yeshua the Messiah (Jesus the Christ) took place on Pesach (Passover), the annual memorial of Israel’s freedom from Mitzraim (Egypt). This one of the “appointments of Adonai” (Leviticus 23:1) isn’t just for Jews. Rather, it’s part of Heaven’s unfolding reunion plan with humanity.
“Man is free, but everywhere he is in chains,” wrote a French philosopher in the mid-18th century, setting off a firestorm in Europe against monarchy. But more than 3,000 years earlier, a greater shockwave resounded from within the superpower empire of Mitzraim (Egypt), and that’s what we see in this week’s Torah reading, שְׁמוֹת Shemot (“names,” Exodus 1:1–6:1).
The last of the seven days of the Festival of Matzot (Unleavened Bread) commemorates ancient Israel’s crossing of the Red Sea, when Heaven delivered not just from slavery but also from certain death at the hands of the slave masters who pursued them.
Apostle Paul connected Israel’s passing from death to life through the sea to the passage of everyone who does likewise by trusting in Yeshua the Messiah (Jesus the Christ) and commemorating the freedom through baptism.
Every believer is a mobile temple — dwelling place — to God. As we build our trust in Heaven’s Anointed One, Yeshua (Jesus), God will test that foundation from time to time. If we are building our faith with strong materials, the building will remain standing. If we are building our faith with weak materials, the building will fall. That’s a key lesson from the parable of the Tabernacle, brought to a crescendo in Torah reading וַיַּקְהֵל/פְקוּדֵי Vayakel/Pekudei, (“and he assembled”/“accounts,” Exodus 35:1–40:38).
Are we paying attention how we’re building a home for Yeshua and the Spirit in our lives? The care and attention to detail that went into the Tabernacle that the LORD instructed Israel to build and what that teaches about the Holy One and Heaven’s plan to transform us is central to the lessons in the dual Torah reading וַיַּקְהֵל/פְקוּדֵי Vayakel/Pekudei, covering Exodus 35:1–40:38.
Christians speak often of the “New Covenant,” but many view it through the lens of replacement theology and supercessionism. Doing so completely disconnects the New Covenant inaugurated in Yeshua HaMaschiach (Jesus the Christ), Who is both priest and king of His people, from the covenants (sealed contracts) God made with His people through Abraham, Isaac, Jacob and even Moses.
Without an understanding of those covenants, the New Covenant has no real meaning. The why behind these contracts is at the heart of the Torah reading כי תשא Ki Tisa (“when you take”; Exodus 30:11–34:35).