Parashah Yitro
Genesis 18:1-20:21
Haftorah
Isaiah 6:1-13
Gospels
Matthew 19:16-26
This first insight is from First Fruits of Zion
The Giving of the Torah
Long before the tongues of fire in Jerusalem, the fire fell upon Mount Sinai.
Most Christians know the story of Pentecost: the mighty wind, the tongues of fire, the Holy Spirit, and the apostles speaking in every language. Most, however, are unaware of the significant background behind the story. The church holiday known as Pentecost was not originally a church holiday at all; the festival goes back to the days of Moses.
Christianity celebrates Pentecost as the day that the Holy Spirit
descended upon the apostles in tongues of fire:
When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven
and filled the whole house where they were sitting.
They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them. (Acts 2:1–4)
The first Pentecost happened at Mount Sinai. Long before the tongues of fire fell upon the believers in Jerusalem, the fire fell upon Mount Sinai. The children of Israel arrived in the desert of Sinai in the third month, as the Torah says. On the sixth day of the third month, God descended onto Mount Sinai to give Israel the Torah. He came in blazing fire heralded by the loud blast of the shofar.
Just as Passover memorializes the exodus from Egypt, Pentecost memorializes the giving of the Torah at Mount Sinai. For that reason, Pentecost is called the festival
of Mattan Torah, the “Giving of the Torah.”
To commemorate the day that He gave His Torah to Israel, the L-RD commanded the children of Israel to observe the day of Shavuot as an appointed time.
Pentecost means “fifty.” The festival is called Pentecost because it comes fifty days after the first day of Passover. The Torah refers to it as the Festival of Weeks (Shavu’ot) because it occurs seven weeks after the first day of Passover. Henceforth we will use the Hebrew name of the festival: Shavu’ot.
Our Torah portion this week tells the story. On the first Shavu’ot, a thick, dark cloud covered Mount Sinai. The whole mountain shook and trembled as the sound of a loud ram’s horn trumpet, a shofar, split the air. God spoke and all Israel heard His voice.
As the disciples of the risen Messiah gathered to celebrate Shavu’ot in Jerusalem, they gathered to celebrate the anniversary of the giving of the Torah.
The festival already carried heightened significance for the disciples of Yeshua because it came fifty days after the day of their Master’s resurrection. The Shavu’ot miracles that accompanied the giving of the Holy Spirit in Acts 2 allude to the giving of the Torah at Sinai. The mighty wind, the tongues of fire, and the speaking in other languages commemorate Mattan Torah.
Another cool insight from FFOZ:
The Wedding Gift from God
What does it mean to “remember” the Sabbath?
If the covenant ceremony at Mount Sinai can be compared to a wedding, then the Sabbath can be compared to a wonderful wedding gift. Wrapped up in blessing and holiness, it is a gift that continues to radiate the love of G-d every week.
The L-RD commands Israel to remember the Sabbath. What does it mean to “remember” the Sabbath? Was there ever a danger of forgetting to keep the Sabbath? In Semitic culture, the word “remember” has clear covenant connotations. To remember means to act, in faithfulness to the covenant. Similarly, G-d remembered Noah in the Ark, and He remembered Sarah when He was ready to open her womb. Therefore, G-d is telling Israel to show faithfulness to His covenant by keeping the Sabbath.
Rashi says that we should remember the Sabbath all week long by preparing for it. For example, he says that if a person comes across a nice article of food or drink during the week, he should set it aside for the Sabbath. This reminds me of a story
from the days of the Master.
When the Master was not but a baby, there lived a sage by the name of Shammai. Whenever Shammai was in the marketplace, he always kept a lookout for exceptionally fine items that he might be able to purchase for the Sabbath. If he found a really good goat or chicken or vintage of wine, he would purchase it and say, “This is for the Shabbat.” If later on in the week he found one even nicer, he would purchase that one for the Sabbath and use the previous thing he had bought on a weekday instead.
Sometimes Gentile Christians want to keep the Sabbath, but they are distressed because in their current circumstances they cannot. They wonder what they should do.
If you find that you are unable to observe the Sabbath, you can at least remember it. At a minimum, this requires being conscious of the Sabbath's presence. Remember it on Friday night when the sun goes down and the Sabbath begins. Remember it on Saturday morning when the sun rises on the day of rest and the Torah is being read in the synagogue. Remember it on Saturday night as the holy day comes to an end. By doing at least that much, a person can take at least a small share in the Sabbath. The path of Torah is never all or nothing, and something is always better than nothing.
Now, let’s look at some teachings about this week’s Haftorah
from Chabad.org
Haftorah in a Nutshell…
This week's haftorah discusses Isaiah’s vision of the Heavenly Chariot (the merkavah),
a revelation that was experienced by all the Israelites when G‑d spoke the Ten Commandments on Mount Sinai—an event recounted in this week’s Torah reading.
Isaiah perceives G‑d sitting on a throne surrounded by angels. Isaiah vividly describes the angels and their behavior (in anthropomorphic terms). During the course of this vision, Isaiah volunteers to be G‑d’s emissary to transmit His message to the Israelites. He is immediately given a depressing prophecy regarding the exile the nation will suffer as punishment for their many sins—and the Land of Israel will be left empty and desolate, though there will be left a “trunk” of the Jewish people that eventually will regrow.
I found another interesting commentary on this Haftorah from MyJewishLearning.com:
In Parashat Yitro we read about God’s wondrous revelation of the Torah. The Israelites were awestruck as they experienced God’s presence: “All the people saw the thunder and lightning, the blare of the horn and the mountain smoking;
they fell back and stood at a distance” (Exodus 20:15).
Appropriately, the Haftarah selection for this portion retells another account of a vivid divine revelation–Isaiah‘s first vision, in which he was inaugurated as a prophet for Israel.
In Isaiah’s vision, God is seated on a throne on high, surrounded by attendants who are six-winged creatures. These creatures, called Seraphs, call to one other: “Holy, holy, holy! The Lord of Hosts! His presence fills all the earth!” (Isaiah 6:3) This refrain has been incorporated into our synagogue liturgy, in the Kedushah prayer.
As the Seraphs cry out to each other, the doorposts shake and G-d’s house fills with smoke. Isaiah is appropriately startled and humbled: “Woe is me; I am lost! For I am a man of unclean lips, and I live among a people of unclean lips; yet my own eyes have beheld the King L-rd of Hosts” (6:5).
Despite Isaiah’s hesitation and self-doubt, his initiation continues. One Seraph takes a coal and touches it to Isaiah’s lips, declaring that with this action Isaiah’s sin is purged. Then Isaiah is addressed directly by God. God asks: “Whom shall I send? Who will go for us?” Isaiah volunteers himself: “Here I am; send me” (6:8).
Now. Let’s look over the Gospel teaching that goes along with this reading.
Matthew 19:16-26
I’ve taken this from GoToQuestions.org:
What does “with men this is impossible” mean (Matthew 19:26)?
Answer
On His final journey to Jerusalem before His death, Jesus encountered a rich young man who asked what he must do to receive eternal life (Matthew 19:16–30). Jesus took the opportunity to teach His disciples about the dangers of acquiring wealth and possessions, which can often hinder one’s faith. Anything that gets in the way of our commitment to following God must be forsaken (see verse 21). When Jesus stressed how hard it was for the wealthy to enter the kingdom of heaven, the disciples were utterly astounded. They had adopted the prevailing belief that wealth was evidence of G-d’s favor. “Then who in the world can be saved?” the disciples asked (verse 25, NLT).
Looking at them intently, Jesus said, “With men this is impossible, but with God all things are possible” (Matthew 19:26, NKJV). Jesus presented the key to salvation. In and of themselves, humans do not have what it takes to enter the kingdom of heaven. A person may possess every earthly blessing but remains powerless to save himself. Salvation is God’s gift alone (Romans 5:15–16).
Riches tend to make us self-reliant, self-centered, and distracted by worldly pursuits.
We put too much confidence in ourselves and our wealth and lose our childlike trust and reliance on the goodness and mercy of G-d. Nonetheless, it is humanly impossible to earn our way or work our way into heaven: “But—When G-d our Savior revealed his kindness and love, he saved us, not because of the righteous things we had done, but because of his mercy. He washed away our sins, giving us a new birth and new life through the Holy Spirit. He generously poured out the Spirit upon us through Jesus Christ our Savior. Because of his grace he made us right in his sight and gave us confidence that we will inherit eternal life” (Titus 3:4–7, NLT).
When Jesus said, “With men this is impossible,” He meant that it is only by G-d’s grace through faith in Jesus Christ that a person can be saved (Ephesians 2:4–9; see also Acts 15:11; 16:30–31; Romans 3:21–24; 5:1–2; 11:5–6). Jesus is the only way to the Father (John 14:6; John 10:9; Hebrews 10:19–20; 1 Timothy 2:5). “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12).
Belief in Jesus changes what is humanly impossible into unlimited possibilities with G-d. Through faith in Jesus Christ, mere mortals receive “the right to become children of G-d—children born not of natural descent, nor of human decision or a husband’s will, but born of G-d” (John 1:12–13). As G-d’s children, we receive the indescribably good gift of eternal life (John 3:15–16; Romans 10:9; 2 Corinthians 9:15).
Job and others in Scripture asked similar questions as the disciples, “How then can a mortal be righteous before G-d? How can one born of woman be pure?” (Job 25:4; see also 1 Samuel 6:20; Job 4:17–19; 9:2; 15:14–16; Psalm 130:3; Psalm 143:2; Malachi 3:2; Revelation 6:17). Apart from the L-rd’s intervention, becoming righteous before G-d is hopeless. With men, this is impossible! But with G-d, “we have been made right in G-d’s sight by faith, we have peace with G-d because of what Jesus Christ our Lord has done for us. Because of our faith, Christ has brought us into this place of undeserved privilege where we now stand, and we confidently and joyfully look forward to sharing God’s glory” (Romans 5:1–2, NLT).
With men this is impossible means there’s no place in G-d’s kingdom for boasting about our own righteousness (Romans 3:27–30; 1 Corinthians 1:28–31). The apostle Paul expounded, “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of G-d, who loved me and gave himself for me. I do not set aside the grace of G-d, for if righteousness could be gained through the law, Christ died for nothing!” (Galatians 2:20–21). Paul continued, “As for me, may I never boast about anything except the cross of our Lord Jesus Christ. Because of that cross, my interest in this world has been crucified, and the world’s interest in me has also died” (Galatians 6:14, NLT).
With men this is impossible affirms that any form of self-justification is useless. We can’t buy our way into heaven or work our way into G-d’s kingdom. The believer’s only hope of salvation—his only confidence in drawing near to G-d—is in God Himself, with whom all things are possible.
My desire is for you to share this teaching with everyone you know and that you continue to pray that Debra & I remain in strength with good health so that we may continue to serve HaShem through our service
to His people.
Please check out & SHARE Debra’s music
and her weekly podcast, A Story & A Song is now there too
Sunday mornings @ 11:30 ET
is always worth a half hour of spiritual uplifting:
You can find it easily on YouTube:
@JewishRockMusic
Or on Instagram at: debracohenmusicdotcom
Debra has a brand new book on Amazon
that everyone should read & review…
https://a.co/d/aAmG4pH
And, I too now have a book published that you may find on Amazon Kindle:
https://www.amazon.com/s?k=ENIGMA%3A+Jerusalem&rh=n%3A6669702011&ref=nb_sb_noss
And here’s an extra special gift from Debra.
Avinu, which means “Listen,” is the introductory word to the Song of Moses. Here is her lovely video version:
https://youtu.be/yCJu4HDvma4?si=i9M8mf1eaLkAJs4R
And please share this teaching with those
whom you suspect could do with a little insight
into G-d’s Word & His Ways…