Psalm 90, A Prayer of Mosheh (Moses)

Myrbdl Myrpomh   Ha’Misparim La’Debarim The Numbers of the Words by Craig Wm. Peters

 Psalm 90, A Prayer of Mosheh (Moses)

a Why is Psalm Psalm 1 the first psalm? Why is Psalm Psalm 19 the nineteenth? Why is Psalm Psalm 45

the forty-fifth? Why is Psalm Psalm 63 the sixty-third? Why is Psalm Psalm 75 the seventy-fifth? Why is Psalm 86 the eighty-sixth? eighty-sixth? Why is Psalm 91 the ninety-first? ninety-first? Why is Psalm 97 1 the ninety-seventh? In this ongoing series, we have endeavored to show at least some of  the intent behind why hwhy inspired the subject matter of specific psalms to correspond with their number in the sequence of 150 songs.2 Actually, we believe there is a purpose in each psalm having been set in its particular particular order. Through many amazing, amazing, instructive, and edifying connections, connections, the Spirit has proven proven again and again: The numbering of the 3  psalms is inspired. • It is no coincidence that Psalm 1 corresponds to Genesis 1 and the great declaration of  4 Elohim heard at the outset of Creation: “Yu-hee ur!” “Let there be light!” In a similar  5 way, Psalm 1 opens the Book of Psalms  by showing forth the light of the Torah, the light which shines upon the way of those who meditate in His Law by day and night.6 And this great song introduces us to the entire Book of Tehillim (the Psalms)—150 songs of   praise which are all meditations on so many aspects of the True Worship embodied in the Torah. Through Psalm 1, hwhy once more proclaims “Let there be light!”, and it is the light of His immutable Torah—the light which will remain in force across the many ages of time that will see all 1000 generations of mankind prophesied through Mosheh.7 • Psalm 19 commemorates the life and times of the prophet Iyob/Job, a prophet whose

• Nor is it mere happenstance that the name “Adam” has a misparim value of 45 in the eswhy the Hebrew language; or that both the first Adam and the Last Adam8 — eswhy 9 Messiah—are mentioned in the very same verse of Psalm 45. And just as significant is the prophetic message of this song: The Marriage Supper of the Lamb. Even as hwhy  performed the wedding for the first Adam,10 He is also in the process of overseeing the wedding of the Last Adam:11 And Psalm 45 is prophetic of this future event. • This brings us to Psalm Psalm 63: In Hebrew, the word for prophet is navee (aybn) and the misparim of this word is 63. With this amazing and inspired inspired connection, the Spirit Spirit shows us how the Sixty-Third Psalm reveals the work of hwhy in the lives of His authentic  prophets. Extensive evidence has been set forth to prove this connection in an already already  published article. 12 • As far as Tehillah/Psalm 75, it is the third psalm of the Third Book ! Since Book Three forms the Priestly book (corresponding to Leviticus), this third psalm (Psalm 75) of the Third Book especially calls our attention to the Priesthood. Thus, it is not at all all coincidental that the word priest (Nhk, co-heyn), in Hebrew, has a misparim value of 75. 13 And, indeed, Psalm 75 calls our attention to the exaltation of Sh’muel, the priest, and the judgment of hwhy which fell on the house of Eli and his sons as they were removed from the priesthood.

• We have also seen the great connection between Psalm 86, the title “Elohim” and the word, “Hallelu-Yah:” “Hallelu-Yah:” Both “Elohim” and “Hallelu-Yah” “Hallelu-Yah” have a misparim value of 86 in the Hebrew language. language. And substantial evidence evidence shows how this word-to-word relationship actually links the Name of hwhy to the title “Elohim.” “Elohim.” To our further  further  amazement, while “Hallelu-Yah” has a misparim value of 86, if we reverse 86 to obtain the number 68, we discover that Tehillah/Psalm 68 is the very first psalm to contain

• And so it is with Psalm 97! In Hebrew, the the phrase “son of man” adds to 97. And not only did eswhy call Himself “the Son of Man” on many occasions, but in most of those cases, whenever the Messiah did this, the topic of His discussion fits precisely with a  prophecy which had been been given through Psalm 97 many centuries in advance. Nearly every subject in Tehillah 97 can be found within those very Scriptures where the Messiah spoke of Himself as “Beyn-Adam,” the Son of Man. All of this brings us to Tehillah/Psalm Tehillah/Psalm 90: Why was this prayer of Mosheh made to be the Ninetieth Psalm? What subjects are being called to our attention attention by its place in the Book of Tehillim Tehillim (Psalms)? (Psalms)? Why did hwhy ordain this song to be placed at this location in the sequence? Before meditating meditating on part of the answer 16 to these questions, we present Tehillah 90. Tehillah 90  A Prayer of Mosheh, man of the Elohim.

1 Adonai, You have been our dwelling place in all generations. 2 Before the mountains were brought forth, or ever You had formed the earth and the world, and from everlasting to everlasting, You are Elohim. 3 You turn man to destruction; and say, “Return, you sons of Adam.” 4 For a thousand years in Your sight are as the day before when it is past, and as a watch in the night. 5 You carry them away as with a flood; they are as a sleep: in the morning they are like grass which grows up. 6 In the morning it sprouts, and grows up; until the evening it is cut down, and withers. 7 For we are consumed by Your anger, and by Your wrath we are troubled. 8 You have set our iniquities before You, our secret in the light of Your  countenance.

Within these introductory thoughts over Tehillah 90, it is of great relevance to our  study that this song is the first psalm in the Fourth Book of the Psalms, the Wilderness Book, or the Numbers17 Book. For those newly newly joining us, the Book of Tehillim, or  Psalms, is divided into five parts, and each of those five parts sequentially corresponds with each of the five books of the Torah: Sepher a: Sepher b : Sepher g: Sepher d: Sepher h:

Book One: Tehillah 1 – 41 Book Two: Tehillah 42 – 72 Book Three: Tehillah 73 – 89 Book Four: Tehillah 90 – 106  Book Five: Tehillah 107 – 150

(The Genesis Book: Book One) (The Exodus Book: Book Two) (The Leviticus Book: Book Three) (The Numbers Book: Book Four) (The Deuteronomy Book: Book Five)

For instance, in many Bibles, perhaps in some of those you own, it will be noted that “ Book Three ” appears above Psalm 73, and so this goes with the other books of  18 Tehillim. So not only is Tehillah 90 the  first book of “ Book Four ”—the ”—the book which corresponds to Bemidbar/Numbers (the Fourth Book of the Torah)—but by its title, Psalm 90 is attributable to Mosheh, a man of the Elohim, the True Elohim who is above all others. In the other studies in this series, we have typically typically set forth a certain Hebrew word—along with its misparim value—and then proceeded to establish its connection with a certain certain psalm. For this study, study, we have given the psalm in advance. We will now  proceed to look at two Hebrew words which have misparim values that give us a fuller  understanding of why hwhy inspired Tehillah 90 to be the ninetieth. And given that Mosheh was the author of this prayer/song, we will also see how these topics relate to the work of the Spirit through that that prophet’s ministry to Yisrael. Readers should note that, that, while this study intends to show some of the reasons that Psalm 90 was inspired to be  placed in its particular location within the Book of Psalms, there will also be times that we must pause and take note of some special lessons which the Spirit is providing us

Because He is eternal, hwhy rules over all things; He is Adonai, the Sovereign King , by the very nature of His His age-abiding, enduring existence. existence. Sha’ul ha’shaliach20 wrote of the very same thing: 21  Now to the King of the ages, incorruptible, invisible,  Elohim only wise, be honor and splendor  to the ages of ages, amein. 22 1Timothy 1:17 Through Tehillah 90, the opening lines of Book Four introduce us to hwhy as the Eternal King: Yet this is not coincidence coincidence since the word “king,” in Hebrew, Hebrew, has a misparim value of 90. ←

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90 = (20) K + (30) l + (40) m = Klm = melech = king Psalm 90 sets forth hwhy as the King: He is the eternal eternal King who has not only created all things, but who sat as King even before the mountains and hills were brought forth. Thus, it is through Psalm 90 that hwhy is emphasizing to us His overwhelming Kingship and Sovereignty. This is by Design as all other psalms psalms in this Fourth Book (Psalms 90106) continue to set forth various aspects and assertions of the Most High’s powerful and everlasting Kingship: • Psalm 91 … hwhy is a great Sovereign over the lives of His chosen ones. • Psalm 92: … hwhy is on high forever; all of His enemies will perish (vss. 8-9). • Psalm 93: … “ hwhy reigns!” And as any earthly king, He is clothed with majesty and girded with strength; He is sovereign over the world (vs. 1); His Throne is established of  old: He is from everlasting (vs. 2); hwhy rules from on high: He controls the the waves of the sea (vs. 4).

• Psalm 100 … He made us; we are His (vs. 3); worship in His (the King’s) courts (vs. 4); His lovingkindness is age-abiding(vs. 5). • Psalm 101 … David rules over (vs. 1-7), and sets apart “the city of hwhy:” (vs. 8) “the city of the great King.”23 • Psalm 102 … hwhy abides for the ages: His Memorial name will endure to all generations (vs. 12); all the nations of the earth will reverence His Name and all the kings of the earth (i.e., He is is King above them all!) all!) will reverence His His splendor (vs. 15). Of  old, He is the Creator (vs. 25); the heavens and earth will perish (and be changed to a new form), but hwhy endures forever (vs. 26); His years have no end (vs. 27). • Psalm 103 … The chesed/kindness of hwhy is from everlasting to everlasting upon those who fear Him (vs. 17); His Throne is in the heavens, and His Kingdom rules over all (vs. 19). • Psalm 104 … He is clothed with majesty and honor (as are earthly kings, vss. 1-2); He is the Creator and Ruler of all, including the hosts of heaven and earth that do His bidding (vss. 2-30); His splendor endures forever (vs. 31). • Psalm 105 … Because He is the sovereign King over all, His judgments are in all the earth (vs. 7); His Word has been commanded to endure across the immense time-span of  24 1000 generations prophesied in the Torah and reconfirmed in this very psalm:  He has remembered His covenant for ever, the word which He commanded to a thousand generations. Psalm 105:8

• Psalm 106 … The last psalm of Book Four opens with worship directed towards hwhy  because His chesed/kindness chesed/kindness is age-abiding age-abiding (vs. 1). In their rebellion and disobedience, disobedience,

be upon us: and the work of our hands establish upon us; and the work of our hands, establish it. Psalm 90:16-17

Across the ages of time, as the government of the Messiah increases through the children 26 of Yisrael  —the sons of Abraham according to the Promise—His lovingkindness will be displayed to all 1000 generations which are prophesied in the Torah: … that in the ages to come He might show the exceeding riches of His favor in kindness toward us in the Messiah eSwhy .” .” Ephesians 2:7

So Book Four of Tehillim establishes hwhy as King—the of King of the Ages,27 the King of Creation,28 the King of Yisrael,29 the King of all Spiritual Powers and Principalities,30 31 32 the King of Redemption, and the King of the Nations/Elohim of All Flesh. “Melech” (Klm) adds to 90 in Hebrew and Psalm 90 gives us a grand introduction to hwhy as the King of Eternity. Yet this is still only part of the reason that Psalm Psalm 90 has been set in  place as Psalm 90. We will see this momentarily—when momentarily—when pondering the second Hebrew word which relates to to Tehillah 90 and the prophet prophet Mosheh. But before proceeding, more should be said about the Eternal King. If anyone thinks we are making too big a deal of the Kingship of hwhy, Scriptures show otherwise. We make His Kingship to be of such significance significance because, in the Torah, 33 Elohim Himself has shown His Sovereign Reign is a matter of very great importance. The Kingship/Kingdom of hwhy is not just a nice-sounding idea:  Embracing its reality is a faith-building necessity.

Evidently, the ideal reign in the Mind of hwhy is a spiritual reign—one where He reigns supreme in the hearts and minds minds of His people. When hwhy called Yisrael out of  Mitzrayim/Egypt, Mitzrayim/Egypt, He chose to reign as King in their midst. And we must internalize that He had chosen to exercise His Rule over Yisrael through the Levitical Priesthood: Mosheh was a Levite; Aharon, the Great Priest over all Yisrael, was a Levite; all the  priests were Levites; and so we can certainly say: hwhy was King over Yisrael through the Levitical Priesthood.

One text which brings us the nature of the King’s Rule is seen in Shemot/Exodus: 3 And Mosheh went up to Elohim, and  hwhy called to him out of the mountain, saying, Thus you shall say to the house of Ya’acob, and tell the children of Yisrael: 4 You have seen what I did to the Egyptians, and how I bore you on eagles’ wings, and brought you unto Myself. 5 Now therefore, if you will obey My voice indeed, and keep My covenant, then you will be My own possession from among all peoples:  for all the earth is Mine: 6 and you will be to Me a kingdom of priests , and a qadosh nation. These are the words which you shall speak to the children of Yisrael. 7 And   Mosheh came and called for the elders of the people, and set before them all these words which hwhy commanded him. 8 And all the people answered together, and said, All that  hwhy has spoken, we will do. And Mosheh reported the words of the people to hwhy . Exodus 19:3-7

The Reign of hwhy through the Levitical Priesthood was intended to set apart the entire 34 nation, to make them qadosh ( Swdq ). Later, in the days of Sha’ul, when Yisrael asked for a king (because they wanted to be like all the nations around them), the prophet

 your Elohim, who Himself saves you out of all your calamities and your distresses; and   you have said to Him, “No, but set a king king over us.” Now, therefore, present yourselves yourselves before hwhy by your tribes, and by your thousands. 1Samuel 10:18-19

This is why we say the Kingship of hwhy is a monumental monumental issue with Him. We note from the above text that hwhy becomes our Elohim and our King when we look to Him, alone, 35 to save us out of all our calamities and distresses. He is King by the very nature of the fact that He is the True and Living Elohim who abides forever:  But hwhy is the true Elohim; He is the living Elohim, and an everlasting King: At His wrath the earth trembles, and the nations are not able to abide His indignation. Jeremiah 10:10

It is not by accident that the Hebrew word for king (Klm, melech) adds to 90 using the Hebrew misparim: In the the wilderness,36 hwhy reigned as King over Yisrael through Mosheh and the Levitical Levitical Priesthood! And it is not by accident that Tehillah Tehillah 90 37 opens/begins Book Four  of the Psalms. Psalms. For this Fourth Fourth Book of the Tehillim greatly reveals hwhy as the King of all. hwhy is the Eternal King, and He will be the refuge of  His people, Yisrael, to the ages of the ages, Nma.38 The Element of Surprise ♦ We begin this section with a question: “What element played such an overriding, sometimes amazing, and oftentimes miraculous role in the life of the prophet Mosheh?” Was it not the element39 of water ? Pause for a moment and jostle jostle your memory: memory: ♦

How many incidents can you recall from the life of Mosheh in which water played a central role in the action?

 because the misparim of water is 90, the Spirit calls our attention to the great significance of water in the life of this prophet. The Name of Mosheh and His Deliverance as a Baby We recall the events which led to the prophet Mosheh avoiding execution and receiving his name: 1 And a man of the house of Levi went and took a daughter of Levi. 2 And the woman conceived, and bore a son. And she saw him, that he was fair, and hid him three months. 3 And when she could no longer hide him, she took for him an ark of reeds, and plastered  it with resin and with pitch, and put the child in it, and laid it in the reeds on the bank of  the river. 4 And his sister stood afar off to see what would happen to him. 5 And the daughter of Pharaoh went down to bathe in the river; and her maids went along by the river’s side. And she saw the ark in the midst of the reeds, and sent her handmaid and   fetched it. 6 And she opened it, and saw the child, and behold, the boy wept. And she had  compassion on him, and said, This is one of the Hebrews’ children. 7 And his sister said  to Pharaoh’s daughter, Shall I go and call you a nurse of the Hebrew women, that she may nurse the child for you? 8 And Pharaoh’s daughter said to her, Go. And the damsel went and called the child’s mother. 9 And Pharaoh’s daughter said to her, Take this child  away and nurse it for me, and I will give your wages. And the woman took the child and  nursed it. 10 And when the child was grown, she brought him to Pharaoh’s daughter, and  he became her son. And she called his name Mosheh, and said, Because I drew him out of  the water. Shemot/Exodus 2:1-10

So Mosheh was saved by being placed in the water , and he was so named because he had  been drawn forth out of the water . Yet this is quite far from the only time that that water   played a major role in the life of this great prophet.

We would be amiss if failing to note that Mosheh defended the rights of these defenseless women, and that he would later write many things in the Torah about executing justice  between a man and his neighbor. The Waters of the Nile Turned to Blood  After forty years of shepherding his father-in-law’s flocks in the scorching heat of the 40 Arabian wilderness, Mosheh was called to return to Mitzrayim and become the instrument of  by which El Shaddai would deliver the children of Yisrael.41 Mosheh returned to the land of bondage and was eventually used of  to turn the waters of the  Nile into blood:

hwhy

hwhy

14 And hwhy said to Mosheh, Pharaoh’s heart is hardened: he refuses to let the people go. 15 Go to Pharaoh in the morning—behold, he will go out to the water—and take your  stand by the bank of the river in front of him; and take in your hand the staff that was turned into a serpent. 16 And say to him, hwhy   , the Elohim of the Hebrews, has sent me to  you, saying, Let my people go, that they may serve me in the wilderness; but behold, hitherto you have not hearkened. 17 Thus says hwhy : In this you will know that I am  —behold, I will smite with the staff that is in my hand upon the water which is in the hwhy  river, and it shall be turned into blood. 18 And the fish that are in the river will die; and  the river shall stink; and the Egyptians shall loathe to drink the water out of the river. 19 And hwhy said to Mosheh, Say to Aharon, Take your staff, and stretch out your hand  upon the waters of the Egyptians—upon their streams, upon their rivers, and upon their   ponds, and upon all their reservoirs of water, that they may become blood; and there shall be blood throughout the land of Egypt, both in vessels of wood and in vessels of  stone. 20 And Mosheh and Aharon did so, as hwhy had commanded; and he lifted up the staff, and smote the waters that were in the river before the eyes of Pharaoh, and before the eyes of his bondmen; and all the waters that were in the river were turned into blood.

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opposition: He will oppose oppose them to their faces. faces. We apply this to what occurred with 44 Pharaoh and all his host at Yam Suf: After all the great plagues that had come upon the land of Egypt, we wonder: Why did this king still not “get it?” As the prophet prophet Isaiah 45 would later say: “Woe to him that strives with his Maker:” 1 And hwhy spoke to Mosheh, saying, 2 Speak to the children of Yisrael, that they turn and encamp before Pihahiroth, between Migdol and the sea, opposite Baal-zephon: before it you shall encamp by the sea. 3 For Pharaoh will say of the children of Yisrael, They are entangled in the land, the wilderness hath shut them in. 4 And I will harden Pharaoh’s heart, that he will follow them; and I will be honored over Pharaoh, and over  all his host; that the Egyptians may know that I am hwhy . And they did so. 5 And it was told to the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Yisrael go from serving us? 6 And he made ready his chariot, and took his  people with him: 7 and he took six hundred chosen chariots, and all the chariots of   Egypt, and captains over every one of them. 8 And  hwhy hardened the heart of Pharaoh, king of Egypt, and he pursued the children of Yisrael: and the children of Yisrael went  out with a high hand. 9 But the Egyptians pursued them, all the horses and chariots of  Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pihahiroth, before Baal-zephon. 10 And when Pharaoh drew near, the children of  Yisrael lifted up their eyes, and, behold, the Egyptians marched after them; and they were greatly afraid: and the children of Yisrael cried to hwhy . 11 And they said to Mosheh,  Because there were no graves in Egypt, have you taken us away to die in the wilderness? Why have you dealt thus with us, to bring us out of Egypt? 12 Is not this the word that we told you in Egypt, saying, Let us alone, that we may serve the Egyptians? For was better   for us to serve the Egyptians, than that we should die in the wilderness. 13 And Mosheh

other all the night. 21 And Mosheh stretched out his hand over the sea; and  hwhy caused  the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. 22 And the children of Yisrael went into the midst of the sea upon the dry ground: and the waters were a wall to them on their right hand, and on their left. 23 And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh’s horses, his chariots, and his horsemen. 24 And it came to pass, that in the morning watch hwhy looked to the host of the Egyptians through the pillar of fire and of  the cloud, and troubled the host of the Egyptians, 25 and took off their chariot wheels, that they drove them heavily: so that the Egyptians said, Let us flee from the face of  Yisrael; for hwhy fights for them against the Egyptians. 26 And  hwhy said to Mosheh, Stretch out your hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen. 27 And Mosheh stretched forth his hand  over the sea, and the sea returned to its strength when the morning appeared; and the  Egyptians fled against it; and  hwhy overthrew the Egyptians in the midst of the sea. 28 And the waters returned, and covered the chariots, and the horsemen, and all the host  of Pharaoh that came into the sea after them; there remained not so much as one of them. 29 But the children of Yisrael walked upon dry land in the midst of the sea; and the waters were a wall to them on their right hand, and on their left. 30 Thus hwhy saved  Yisrael that day from the hand of the Egyptians; and Yisrael saw the Egyptians dead  upon the sea shore. 31 And Yisrael saw that great work which hwhy did upon the  Egyptians: and the people feared  hwhy   , and believed  hwhy   , and His servant Mosheh. Exodus 14:1-31

So the waters parted; Yisrael went through Yam Suf on dry ground; but in their attempt to follow, Pharaoh and his host were wiped out in the waters which converged upon them:

right in His eyes, and will give ear to His commandments, and keep all His statutes, I will  put none of the diseases upon you, which I have put upon the Egyptians: for I am hwhy  that heals you. 27 And they came to Elim, where were twelve fountains ( eyes) of water   , and seventy palm trees: and they encamped there by the waters. Exodus 15:22-27

There are some significant words and and essential lessons revealed revealed through this account. In Hebrew, the words “mar” ( rm ) and “marah” ( hrm ) mean “bitter.” And many health specialists inform us people cannot obtain a total health picture if they harbor bitterness. So it is telling that hwhy connects these waters of bitterness with healing (and the obedience of the people). Inner thoughts are like waters: They can surge forth and inspire us to keep His Word and to walk uprightly, or they can rush into the shores of our  47 minds and dominate our thoughts, bringing us into various forms of spiritual bondage, ill health, and and even demise. demise. After making the promise of healing, hwhy then leads Yisrael to the 12 eyes of water and the 70 palms palms of Elim. The Hebrew Scriptures Scriptures reveal to us the emphasis in this account is on  sight :  Not only is the word “eyes” ( tnye ) used to describe the fountains of water ( Mym ), but we note there were 70 palm trees: In Hebrew, the letter ayin ayin (e) not only represents 48 “eye” but it has a mispar (number) value of seventy:

70 =

e

= ayin

How we “see” things really does affect whether or not bitterness wins wins in the heart. While hwhy never asks us to ignore our feelings, we49 have to allow His Sovereign Rule to 50 override our thoughts about every situation, even embracing the hurts, so that hwhy will bless us: He will make us fruitful in our afflictions as we become vessels vessels of  51 chesed/kindness by praying for those who may persecute or despitefully use us. And since the Tehillim/Psalms are meditations meditations on the Torah, we see all these events and

and there is no unrighteousness in Him. Psalm 92:12-15

 Not only does this text convey the very same things as the promise of  hwhy to Yisrael for  healing—a teaching conveyed by Him at the at the waters of Marah and continued at the water springs and palms of Elim—but it is also difficult not to no tice something very  palm: striking about rmt (tamar), the Hebrew word for  palm

rmt = tamar = palm One picture we are given through this word for “palm” is the end of bitterness :

rm

bitter-

t

end

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ness

 palm means “end bitterness,” or “the end of  We are not saying the Hebrew word for  palm  bitterness,” but this is certainly one of the prophetic pictures we are given from this word. We cannot be like the palm tree of o f Tehillah 92, without putting an end to bitterness: We cannot cultivate a root of bitterness without suffering both physically and spiritually; we cannot allow such s uch a root to pull at our hearts and minds.

Roots require nutrients! And the root of bitterness bitterness will will tax the adrenal glands and drain the body and spirit of vitality: The result will be both physical and spiritual spiritual weakness.  Hebrews warned bitterness would lead to a life of increasing sin and The writer of  Hebrews 55 apostasy. To be like the palm tree, to be healthy and to bear fruit in old age,

hwhy

vertical vision ; this is sight which only comes from being in the Presence of  . But even this sight must be acted upon with humility because it is still only  partial at best.60 Even so, the Spirit is pleased to grant us some measure of wisdom and vision, if we prove to be faithful stewards stewards of the gifts which He gives us for serving Him Him and others. We move on to the next account where water was a major part of the narrative. The Children of Yisrael Complain of Thirst At Rephidim With their hunger satisfied in the giving of the quail and manna (Exodus 16), thirst would soon follow (Exodus 17). And is this not our experience? Should one eat a significantly sized meal, depending on its contents, the body then sets off a signal telling that person it requires more water to metabolize the food.61 This signal can be very “loud” and immensely compelling: Our bodies are conveying conveying a real need! So while having enough to eat solved one problem for Yisrael, it also introduced yet another: 1 And all the assembly of the children of Yisrael journeyed from the wilderness of Tzin, according to their journeys, at the command of  hwhy ; and they encamped in Rephidim; and there was no water for the people to drink. 2 And the people contended with Mosheh, and said, Give us water, that we may drink! And Mosheh said to them, Why do you contend with me? Why do you tempt  hwhy ? 3 And the people thirsted there for water; and the people murmured against Mosheh, and said, Why is it that you have brought us up out of Mitzrayim/Egypt, to kill us and our children and our cattle with thirst? 4 And   Mosheh cried to hwhy   , saying, What shall I do with this people? Yet a little, and they will stone me! 5 And  hwhy said to Mosheh, Go on before the people, and take with you of the elders of Yisrael, and your staff with which you did smite the river, take in your hand, and  go. 6 Behold, I will stand before you there upon the rock on Horeb; and you will strike the rock, and there shall come water out of it, that the people may drink. And Mosheh did  so before the eyes of the elders of Yisrael. 7 And he called the name of the place Massah,

But this leaves us thirsty, because our human flesh simply has no power/ability to do the things of which we read on the pages of Scripture.63 We lack the wisdom64 and power to fulfill the righteousness of hwhy. And acquiring these things, while completely attainable, is a learning process. Typically, instead of looking to hwhy to satisfy their thirst, most  people will begin looking horizontally, going off on a number of tangents and side shows: 1. Following a man/woman/denomination man/woman/denomination and his/her/its his/her/its doctrines over and above what hwhy teaches us in the Torah, the Prophets, and the Writings.65 2. Setting themselves themselves at variance with with all those who do not concur concur with their opinions. opinions. 3. Setting themselves themselves up as leaders who who are to be followed66 and building an earthly empire on the widow’s mite and the broken backs of others. 4. Or any combination of the above. But all of these side shows will eventually result in one thing: The participants will all still die of thirst.

Just as people eat and cannot physically use the food without adequate water, so it is with  people who eat spiritually while while failing to take in the true, spiritual water: The food will ultimately be of no no use to anyone. Multitudes today partake of the Word of hwhy, only they cannot assimilate it without the spiritual water that only comes in the Name of  hwhy. People who “eat” while failing to drink will not be spiritually healthy because because just “eating” is not enough: People who major in Bible Bible study—while study—while failing to draw near to to 67 hwhy in prayer—will never have the power68necessary to become “doers of the Word,” to become doers of “the Law of Liberty.” We must seek hwhy in prayer until He rains 69 righteousness upon us.

 judge others by their own shortcomings; they project their sins onto others and expect others to do as they would do; they expect others to speak as they would speak; they expect others to react as they would react.73 This explains why Scripture study, alone, is not good enough for making true, lasting spiritual progress: Continually taking in the Word, people eat, and eat, and eat,  but they are still still dying of thirst! It may be quickly, or or it may be slowly, slowly,  but they are still dying since they do not have the spiritual water needed to fully digest, metabolize, and assimilate the spiritual “food.” This much-needed spiritual water is Ruach ha’Qodesh, the Set Apart Spirit of hwhy. And since hwhy is the fountain of Living Waters, this water of the Spirit is only found in His Presence:  , the hope of Yisrael: All that forsake You shall be put to shame. hwhy  They that depart from Me shall be written in the earth, because they have forsaken hwhy   , the fountain of living waters.

Jeremiah 17:13 And apart from the water which hwhy gives us in the Spirit, believers will not come to a full and proper understanding of His Word and His ways. This also explains why we must relentlessly74 seek hwhy in prayer to have/receive the continual rain of His righteousness upon us: Sow to yourselves in righteousness, reap according to kindness; break up your fallow fallow ground: For it is time to seek hwhy   , until He comes and rains righteousness upon you. Hosea 10:12

Horeb. And this water water came forth from the rock 77 before He had uttered the Ten Commandments from the very same place.78 The authentic Yahudim79 hold forth the greatness of His Name, and in so doing, we must teach others that hunger, alone, is not enough to enter enter the Kingdom: We must hunger and thirst after righteousness, knowing that His Word and His Spirit will answer those desires in everyone who earnestly seeks Him: “Blessed are those who hunger and thirst for  righteousness, for they shall be filled.” Matthew 5:6 The account of Yisrael in wilderness teaches us we must know the importance of looking to hwhy, so that He will not only satisfy our hunger , but that He will also satisfy our  thirst . Far more than anything anything else, abiding in His Presence in times times of meditative 80  prayer  is the thing which will satisfy our thirst and transform us into His image: 15 But to this day, whenever Mosheh is read, a veil lies upon their heart. 16 But whenever it shall turn to hwhy   , the veil is taken away. 17 Now hwhy is the Spirit: and where the Spirit of  hwhy is, there is liberty. 18 But we all, with unveiled   face—beholding as in a mirror the splendor of the Sovereign—are transformed  into the same image, from splendor to splendor, even as from hwhy   , the Spirit. 2Corinthians 3:17-18

We notice that, whenever a heart will continually turn to hwhy in prayer, the veil is taken 81 away: That person will begin receiving some measure measure of spiritual light/sight/insight; light/sight/insight; this is just as the psalmist wrote: For with You is the fountain of life:  In Your light we shall see light.

water; the Spirit indicating that the ultimate solution for our spiritual hunger and our  spiritual thirst is only found in the Presence of hwhy.82  No Water on Mount Sinai The next incident we recall relates to Mosheh and his times of fasting on Mount Sinai. During two, forty-day periods—which were evidently in very close succession—this succession—this  prophet ate no food and drank no water . It was under these conditions, conditions, characterized by 83 fasting derived meekness and humility, that Mosheh received the age-abiding Torah. 9 “When I went up into the mountain to receive the tablets of stone, the tablets of the covenant which hwhy made with you, then I stayed on the mountain forty days and forty nights. I did not eat bread nor did I drink water. 10 Then hwhy gave me the two tablets of  stone written with the finger of Elohim, and on them were all the Words which hwhy had  spoken to you on the mountain from the midst of the fire in the day of the assembly. 11  And it came to be, at the end of forty days and forty nights, that  hwhy gave me the two tablets of stone, the tablets of the covenant. 12 Then hwhy said to me, ‘Arise, go down quickly from here, for your people whom you brought out of Mitsrayim have acted  corruptly. They have quickly turned aside from the way which I commanded them, they have made themselves a moulded image.’ 13 “And  hwhy spoke to me, saying, ‘I have seen this people, and look, they are a stiff-necked people. 14 Leave Me alone, so that I destroy them and blot out their name from under the heavens, and make of you a nation stronger  and greater than they.’ 15 “So I turned and came down from the mountain, and the mountain burned with fire. And the two tablets of the covenant were in my two hands. 16   And I looked and saw that you had sinned against  hwhy your Elohim, and had made for   yourselves a moulded calf! You had quickly turned aside from the way which hwhy had  commanded you. 17 And I took the two tablets and threw them out of my two hands and  broke them before your eyes, 18 and I fell down before hwhy   , as at the first, forty days

For My people have committed two evils: They have forsaken Me, the fountain of living waters, and hewed out for themselves cisterns, broken cisterns, that can hold no water. Jeremiah 2:13 85

Heavenly Messengers give strength to those who have become weak through fasting, and we see that hwhy did no less for Mosheh when he received the Torah on Mount Sinai in the Presence of myriads of angels.86 When standing before (and rebuking) the Sanhedrin, Stephen spoke of the messengers that ministered to Mosheh: … who received the Torah as it was ordained  by messengers, but did not watch over it.” Acts 7:53

Messengers ministered ministered to Mosheh during his time on Mount Sinai and this is major  evidence the Torah was ordained by messengers. messengers. The prophet’s ability to endure such an extensive period without drinking water  was an altogether different miracle than any of  the previous ones related to this life-essential element. The Golden Calf Scattered on the Waters: Yisrael Made to Drink  Upon descending from Mount Sinai, Mosheh burned the golden calf, beat th e idol into  powder, scattered it on the face of the waters, and made Yisrael to drink of it.87  Mosheh Consecrated the Levitical Priests by Washing Them T hem With Water  In a very special service, Mosheh was commanded to consecrate/set apart Aharon and his sons for the Levitical Priesthood; part of this service involved washing them with water: 1 And this is the thing that you shall do to them to set them apart, to minister to Me in the

The Messiah was the Prophet like Mosheh.89 And even as Mosheh consecrated the Levites—washing Levites—washing them with water to inherit the Levitical Priesthood—so eSwhy washed His taught ones with water, consecrating them to partake with Him90 in the Melchi-tzedek  Priesthood.91 The Waters of Meribah It was at the waters of Meribah, in the wilderness of Tzin, that Mosheh and Aharon disobeyed and were disqualified from entering the Land of Promise:

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1 And the children of Yisrael, even the whole congregation, came into the wilderness of  Tzin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. 2 And there was no water for the congregation: and they assembled  themselves together against Mosheh and against Aharon. 3 And the people strove with  Mosheh, and spoke, saying, Would that we had died when our brothers died before hwhy . 4 And why have you brought the assembly of  hwhy into this wilderness, that we should die there, we and our beasts? 5 And why have you made us to come up out of Egypt, to bring us in unto this evil place? It is no place of seed, or of figs, or of vines, or of   pomegranates; neither is there any water to drink. 6 And Mosheh and Aharon went from the presence of the assembly unto the door of the Tent of Meeting, and fell upon their   faces: and the splendor of  hwhy appeared to them. 7 And hwhy spoke to Mosheh, saying, 8 Take the rod, and assemble the congregation, you, and Aharon your brother; and you speak to the rock before their eyes, that it gives forth its water; and you shall bring forth to them water out of the rock; so you shall give the congregation and their cattle drink. 9  And Mosheh took the rod from before hwhy   , as He commanded him. 10 And Mosheh and   Aharon gathered the assembly together before the rock, and he said to them, Hear now,  you rebels; shall we bring you forth water out of this rock? 11 And Mosheh lifted up his hand, and smote the rock with his rod twice: and water came forth abundantly, and the

 And this incident also provides us with another case which shows miracles are not the 93  Most High’s endorsement on the life.

hwhy still brought about a miracle even though the rock had been struck in open disobedience to His Word: He acted for His Name’s sake—not sake—not because Mosheh and Aharon were walking in obedience. The lawless who walk walk in opposition to the the Torah of  hwhy should take this to heart: The Messiah warns He will will cast out all those who walk in opposition to His Father’s Law, even if they have worked miracles in this lifetime.94 The Waters of Be’er  Mosheh would also write of the account of Yisrael rejoicing at the well of Be’er: 95

16 And from there to Be’er—that is the well whereof  hwhy said to Mosheh, Gather the  people together, and I will give them water. 17 Then sang Yisrael this song: “Spring up, O well; sing you unto it: 18 the well, which the princes dug, which the nobles of the  people delved, with the scepter, with their staves.” And from the wilderness, to Mattanah; 19 and from Mattanah to Nahaliel; and from Nahaliel to Bamoth; 20 and from Bamoth to the valley that is in the field of Moab, to the top of Pisgah, which looks down upon the desert. Numbers 21:16-20 hwhy Commands Yisrael to Buy Food and Water From Esau/Mount Seir 

After dwelling in Kadesh for many days, hwhy led Yisrael into the wilderness, to the land of Esau around Mount Seir:

1 Then we turned, and took our journey into the wilderness by the way to the Yam Suf, as hwhy spoke to me; and we compassed Mount Seir many days. 2 And  hwhy spoke to me, saying, 3 You have compassed this mountain long enough: turn you northward. 4 And 

• Mosheh was the one chosen to write the Book of B’raysheet/Genesis, and in the opening lines of the Torah, Torah, we have the Creation Creation account. It was Mosheh who who wrote of  the Spirit of Elohim moving on the face of the waters: 97

 And the earth came to be formless and empty, and darkness was on the face of the deep. And the Spirit of   Elohim was moving on the face of the waters. B’raysheet/Genesis B’raysheet/Genesis 1:2

Who better to write these lines than Mosheh, since he had also witnessed many other  occasions upon which that same Spirit of Elohim/power had moved on the face of the waters: The waters of the Nile, the waters of Yam Suf, Suf, the waters at the rock in Horeb, the waters on Mount Sinai? • It was Mosheh who wrote of the expanse being created to separate the waters above from the waters below: 6 And He said, Elohim, Let there be a firmament in the midst  of the waters, and let it divide the waters from the waters. 7 And Elohim made the firmament, and divided the waters which were under the firmament   from the waters which were above the firmament: and it came to be so. 8 And Elohim called to the firmament “Shamayim!” And there was evening and there was morning, a second day. B’raysheet/Genesis B’raysheet/Genesis 1:2

• It was Mosheh who wrote of the dry land appearing in one location while the gathering together of the waters were called “seas:” 9 And He said, Elohim, Let the waters under the heavens

22 And Elohim blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let birds multiply on the earth. 23 And there was evening and there was morning, a fifth day. Genesis 1:20-23

 Not only were the birds of the air and the fish of the sea made on the same day, but there 100 is an amazing connection connection between these creatures: There are birds that swim and fish 101 102 that “fly!” And of equal intrigue: There are fish that eat birds as well as many birds that eat fish.103 While the connection between fish and birds cannot be established by the theory of evolution, there is most certainly a link between these creatures established by the Creation account. This link was literally made made between birds and fish by their  Creator   —Who formed them all on the Fifth Day. • It was Mosheh who wrote of the river/waters which proceeded forth from Gan Aden, the Garden of Eden, and which became four rivers: 10 And a river went out of Eden to water the garden; and from there it was parted, and  became four heads. 11 The name of the first is Pishon: that is it which compasses the whole land of Havilah, where there is gold; 12 and the gold of that land is good: there is bdellium and the onyx stone. 13 And the name of the second river is Gihon: the same is it  that compasses the whole land of Cush. 14 And the name of the third river is Hiddekel: that is it which goes in front of Assyria. And the fourth river is the Euphrates. Genesis 2:10-14

• It was Mosheh who wrote of our forefathers digging many wells of water.104 • It was Mosheh who wrote the moving account of Yoseph’s exaltation in Egypt and the 105 sovereign Hand of hwhy —who  —who sent Yoseph into that country to save alive many  peoples and nations in the midst of a ravaging, seven-year famine (a result of no rain

Since the USA has forsaken hwhy and His Torah, we are now seeing just the opposite in so many regions of America America today: Instead of being blessed, blessed, our waters have been been cursed. To cite a few of the many examples, examples, we have: The Exxon Valdez, Valdez, the Gulf Gulf Oil Crisis, leaks in the Alaskan Pipeline, the oil leaking into the Kalamazoo River in Michigan,108 the broken dams, our many flooding rivers (Cedar Rapids, IA;109 Nashville, TN,110 etc.),111 and the industrial chemicals, fertilizers, and pesticides which have  polluted nearly every major body of water nationwide. And while we often hear the Land of Promise was flowing with milk and honey,112 in the Torah, Mosheh also described the Land of Yisrael as flowing forth with water in many forms and in many locations: For hwhy your Elohim brings you into a good land, a land of brooks of water, of fountains and springs,  flowing forth in valleys and hills … Deuteronomy 8:7

• And it was through Mosheh that hwhy prescribed water for many instances of cleansing and/or judgment.113 tsrqupeonmlkyjxzwhdgba Through water, hwhy worked the deliverance deliverance of Mosheh at the time time of his birth. Later, many miracles were done through Mosheh, and some of the mightiest of those miracles were related to water in some very special special ways. Yet water (or the lack of water) also also led to Mosheh being unduly angry and disobeying hwhy. As a result, result, he was not permitted to enter the Land of Promise. All in all, all, water was a subject of great significance very many times in the life of this prophet. Thus, we see the relationship between between Mosheh and water 

 Is There a Mathematical Reason That Psalm 90 is the Ninetieth? hwhy Reveals Some of the Building Blocks of Creation Mosheh was instructed in all the wisdom of Mitzrayim/Egypt.114 Living in the land of  Mitzrayim placed some regular, historical challenges on the wisdom required for peace and order in that ancient nation. One of those challenges challenges related to the yearly yearly flooding of  the Nile River: Ancient surveyors were were also geometers, and these people had to be adept at reestablishing agricultural boundaries/property lines after the mighty flood waters receded, often leaving many feet of new, black silt. silt. They especially used used right triangles 115 for this work. This appears to connect us to the name of Mosheh in a very significant way—and one which hardly hardly seems coincidental. The name of Mosheh adds to 345 in the Hebrew language: ←

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345 = (5) h + (300) S + (40) m = hSm = Mosheh/Moses Given a simple, but profound fact from Geometry, the relationship between the number  345 and the number 90 becomes quickly apparent (and rather striking in light of the fact that Mosheh authored Psalm 90):  In Geometry, a 3-4-5 right triangle is a triangle which has one angle that measures 90 degrees.

This hardly seems coincidental in light of the fact that Mosheh authored Psalm 90. Readers may quickly form their own 3-4-5 right triangle in this manner: 1. Construct a 90 degree angle angle using a protractor, T-square, T-square, or triangle. 2. Mark off exactly 3 units on one side of the right right angle. 3. Mark off exactly 4 units on the other side of the right angle.

“work?” We assert it was no one but hwhy Himself. While this is one of the simpler, but more well-known results from Geometry, there are many more stunning results of this sort which surround polygons and angle degree measures. measures. This writer now calls these these amazing results “the “the building blocks of Creation.” Creation.” And while this knowledge knowledge was certainly applied as part of “the wisdom of Egypt,” no one but hwhy can lay the ultimate claim of Ownership Ownership upon such things. That Mosheh (345) would be the inspired author  of Tehillah 90, is certainly part of  hwhy showing His ultimate claim of Ownership on such amazing geometrical results. The unit of measure which we call the degree is regarded  by this writer as one of these building blocks of Creation, and a great body of geometrical evidence shows us the degree is a unit of measure which came directly from the Mind of  hwhy. In Hebrew, if the letters of the name  Mosheh are reversed , we obtain the word ha’Shem: ←

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345 = (40) M + (300) S + (5) h = MSh = ha’Shem = the Name In Hebrew, ha’Shem means “the Name,” and it is a phrase which most often refers to the Qadosh Name of hwhy —the  —the Name which which is/has been/will been/will be His Memorial. Memorial. This is His Memorial by which He is to be remembered, praised, and honored to all 1000 generations of mankind.117 This connection between Mosheh and ha’Shem is significant because the  prophet revealed the greatness of the Name of  hwhy through the Creation account: We see His Name unfolding from creative power (Elohim, Genesis 1) into covenant power (hwhy, Genesis 2), the latter of which brings 118 about a creative change on the inside of man. * * * * * *

And we should take this moment to speak briefly of  gematria (what we have chosen to

which they felt were relevant in fulfilling the Shema.124 Today, among those many  believers in the Messiah who have not truly sought out the matter, 125 a significant multitude risk committing blasphemy of the Spirit by attributing gematria and numerology to the working of Satan. Satan. To be sure, any kabbalists kabbalists who delve into Jewish Jewish 126 mysticism and who advocate anything contrary to the Torah, all such persons are not to  be heeded or feared. 127 But if the Spirit of the Messiah reveals His favor and truth through a rightly divided use128 of inspired misparim values129 —number connections 130 which add significantly greater light and knowledge to our understanding while also supporting and confirming every true doctrine of Scripture—then the Kingdom of Elohim has come upon those who are opposing hwhy and His Torah. Torah. Persons who insist that  properly used/applied gematria and numerology are “of the Devil” jeopardize their  standing before hwhy and they are certainly in danger of facing the judgment which will fall on those who blaspheme His Ruach ha’Qodesh.131 Gematria and numerology, if   properly used, are inspired results set forth by the Infinite Mind of hwhy and these amazing phenomena reveal the inspiration of Ruach ha’Qodesh within His Eternal Word. Tehillah 90 and the Prophet Mosheh We will now step through Psalm 90 as the final part of this study. study. Since Mosheh was the author of Tehillah 90, we should meditate on this song in light of the life and ministry of this Elohim-ordained prophet. prophet. The words of this moving moving prayer have been a blessing to people of faith across many centuries, and we should ponder some of the reasons why this is so. Our understanding will also be furthered by exercising the context of this  psalm in light of Mosheh’s life and ministry. Psalm 90:1 ♦  Adonai, You have been our dwelling place in all generations. ♦

have been to so many. many. What a great spiritual spiritual blessings that those of faith could overlay these lines of comfort onto the unspeakable pain of losing homes and possessions and of   being thrust out of the only only home or region they had had ever known. In the midst of such uncertainty, the One Certainty will always remain: hwhy is our strength, our refuge, and yes, even our Dwelling Place. Place. Of course, these words of Mosheh were also also relevant during the 40 years of wandering in the wilderness; for this was the time when Yisrael dwelt in sukkot/booths—temporary shelters which were necessarily transient in nature since it was never known when the Spirit of Elohim would arise and hwhy would lead His  people forth to their next location.134 It is of true encouragement to see that, in some measure, all believers have a wilderness through which to pass during this life: • Our bodies are temporary tabernacles of flesh.

135

• During this life, we are sojourners in the earth 136 (since our citizenship is in heaven137): The meek will not “inherit the earth”138 until the Messiah establishes the Kingdom of  hwhy worldwide. 139

• Through persecution, many believers have (and still will) lose their homes, their   possessions, and even their lives. 140  Psalm 90:2 ♦  Before the mountains were brought forth, or ever You had formed the earth and the world: and from everlasting to everlasting, You are Elohim. The power of Elohim is displayed in the fact that He existed even before creating all 141 those things which were eventually brought into being: He infinitely supersedes this Creation and His ancient wisdom has brought about the inexplicable marvels we see all around us. eSwhy corrected the Sadducees, telling them their doctrinal error stemmed

Psalm 90:3-5 ♦ 3 You turn man to destruction; and say, “Return, you children of men.” 4 For a thousand years in Your sight are as the day before when it is past, and as a watch in the night. 5 You carry them away as with a flood; they are as a sleep: in the morning they are like grass which grows up. 6 In the morning it sprouts, and grows up; until the evening it is cut down, and withers. ♦

You Turn Man to Destruction “You turn man to destruction; and say, ‘Return, you children of men.’ ” Who better to write these words than Mosheh? This was the prophet who pronounced the Word of  over many lives and the the result was judgment, judgment, death, and destruction. destruction. In still other  cases, Mosheh had to give voice to the Word of  even when death and destruction had come upon his relatives.

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• Death and Destruction Upon Egypt The hand of hwhy on the land of Egypt is historical. In his refusal to let Yisrael go, many plagues came upon the land; we see these many advanced warnings as the kindness of hwhy as He gave Pharaoh and Egypt the opportunity to repent and hearken.144 The final plague was the death of the first born which occurred on Pesach/Passover, and the 145 result was the death of many Egyptians. • A New Thing in the Earth At the word of Mosheh, the ground opened and swallowed the disobedient company of  those who rebelled against the authority of hwhy through the priesthood: Dathan, Abiram, and Korach all descended into the earth and perished.146 At that same time, fire came forth from hwhy and consumed the 250 men who had followed the rebels and had

• The Death Penalty For Violating the Shabbat Mosheh was given the word and spoke the judgment (of the death sentence) upon the man who had gone out to pick up sticks on the Shabbat.149 • The Many Heathen Who Fell Before Yisrael During the 40 Years Mosheh led Yisrael in those wilderness battles which saw the death of many members of  the heathen nations. • Death to the False Prophet Balaam Mosheh was still leading Yisrael when retribution and death came upon the false prophet Balaam.150 “You turn man to destruction; and say, ‘Return, you children of men.’ ”  A Thousand Years in Your Sight are Like Yesterday For many years, numerous teachers who uphold the Torah have taught of the  prophetic picture formed by the Seven Days Days of Creation. Not only does this this prophetic  pattern prove the binding authority and continuity of the Seventh Day Shabbat from Creation to the Kingdom, but it also shows us truly did declare the End from the 151 Beginning. set forth the Creation Week to show us the pattern of man’s recorded history for the first seven millennia—from the Creation through Millennial Reign of the Messiah. (See the chart in the the Addendum: Addendum: “The Week of 7,000 Years.” )

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The Brevity of Life and the Age-Abiding Word of Elohim Mosheh writes the brevity of man’s life is like grass: … in the morning they are like grass which grows up. 6 In the morning it sprouts (  , and grows up; until ) ,

Uwu

37 And hwhy spoke to Mosheh, saying, 38 Speak to the sons of Yisrael, and bid them that they make tzi-tzit  ( ) in the wings of their garments throughout  their generations, and that they put upon the tzi-tzit of each wing a cord of blue (techelet , ): 39 and it shall be to you for tzi-tzit, that you may look upon it, and remember all the commandments of hwhy   , and do them; and that you follow not after your own heart  and your own eyes, after which you use to play the harlot; 40 that you may remember and  do all My commandments, and be qadosh to your Elohim. 41 I am hwhy  your  your Elohim, who brought you out of the land of Egypt, to be your Elohim: I am hwhy  your  your Elohim.  Numbers 15:37-41

tuyu

tlkt

In Tehillah 90, we are told man’s life is like grass—which buds/sprouts in the morning:

Uwu) , , and grows up” …

“In the morning it sprouts (

The Hebrew word for “bud/sprout” (Uwu , tsoots) , is the root word for tzi-tzit (tuyu ):

Uwu

= tsoots = bud, blossom, bloom

And this is certainly one picture of what occurs when we meditate on His Torah: Through meditation on His Torah, we are transformed  by the renewing of our minds. 153 The Word of hwhy will grow within us: 154 What starts as a small bud, a small thought, can grow into a  beautiful flower—a full and aromatic revelation of His Word and ways. This flower will then develop into beautiful fruit, and by ones deeds, 155 “the lips of the righteous will feed many.” But through Tehillah 90, we see the tzi-tzit were intended to provide an even more

Forever, hwhy   , Your Word is set in the heavens. Psalm 119:89

This explains why the cord was to be blue: It was to be blue like like the heavens above. Thus, this cord of blue speaks of the permanence of the Word of hwhy; it teaches us of  the enduring nature of the Word of Elohim, written written as it is in the very heavens. The commandments of hwhy abide for the ages. This enduring, immutable, immutable, age-abiding nature of the Torah was was taught by Mosheh: Because the Word of hwhy was written in the heavens, and permanently intertwined with all of Creation,158 Mosheh thus called heaven and earth to witness against Yisrael concerning their requirement to always uphold the Law: 25 When you shall beget children, and children’s children, and you shall have been long in the land, and shall corrupt yourselves, and make a graven image in the form of anything, and shall do that which is evil in the sight of  hwhy your Elohim, to provoke Him to anger; 26  I  I call  heaven and earth to witness against you this day, that you shall soon utterly  perish from off the land whereunto you go over the Yarden to possess it;  you shall not prolong your days upon it, but shall utterly be destroyed. Deuteronomy 4:25-26 159 If we oppose the Law of  hwhy the very Creation must and will oppose us! The heavens 160 161 will not give rain, and the earth/land will spew us out. But this was not the only time that Mosheh warned Yisrael the Torah of hwhy is permanently intertwined with His Creation. Nor must we completely completely ignore the incident incident which apparently sparked the command regarding tzi-tzit: tzi-tzit: A man had gone forth to to gather sticks162 (to kindle a fire163) on the Shabbat. Through the death sentence pronounced upon him, the Spirit Spirit shows

 possess it. 19 I call heaven and earth to witness against you this day , that I have set  before you life and death , the blessing and the curse: therefore choose life, that you may live, you and your seed; 20 to love hwhy your Elohim, to obey His voice, and to cleave to  Him; for He is your life, and the length of your days; that you may dwell in the land  which hwhy swore to your fathers, to Abraham, to Yitschak, and to Ya’acob, to give them. Deuteronomy 30:15-20166

For those who wear the tzi-tzit, perhaps you have noticed when bowing in prayer that, figuratively speaking, heaven touches earth:167 The cord of blue—representing His eternal Word in the Heavens—touches Heavens—touches the earth. So it is, through prayer, prayer, when we are doers of His will: Those who continually draw near to hwhy in the heavens will also  become ambassadors in bringing the Presence of  hwhy into the lives of others on earth. Heaven touches earth and His Presence is made known whenever we do His will, and  prayer must be on the forefront of such great deeds.168 But our main purpose here is to continue pondering the brevity of man’s life in contrast with the Eternal nature of Law of  hwhy. For this is the contrast contrast pictured in the tzi-tzit—a tzi-tzit—a most powerful powerful reminder of His commandments. The Word of hwhy through Yeshayahu/Isaiah also compared the transient nature of  man’s life to the age-abiding Torah of hwhy, and as he cried out, the prophet referred  back to this brevity of man’s life—brevity which was first spoken of by Mosheh in Tehillah 90. Because Elohim abides abides throughout all generations, generations, His Word—His Word—His Torah—  169 will abide even when generations upon generations have passed away: 6 The voice of one saying, “Cry!” And one said, “What shall I cry?” 170 “All flesh is grass, and all the goodliness thereof is as the flower of the field. 7 The grass withers, the flower fades, because the breath of  hwhy 

 Heaven. 20 For I say to you, that except your righteousness shall exceed that of the scribes and Pharisees, you will by no means enter into the Kingdom of Heaven. Matthew 5:17-20

Like Mosheh, eSwhy was calling heaven and earth to witness against those who would  break the commandments of  hwhy and so teach others. Sad to say, many many of those who  purport to follow the Messiah Messiah in our days are are doing this very thing. They somehow imagine He has abolished the Torah when study shows all of His emissaries fully upheld it as they followed His Example.172 And there were other times the Savior spoke of the Word of hwhy being set in the heavens:173 16 The Law and the Prophets were were until Yochanan:  from that time the Good News of the Kingdom of Elohim is  preached, and every man enters violently into it. 17 But it is easier for heaven and earth to pass away, than for  one tittle of the Torah to fall. Luke 16:16-17

Yet this age-abiding nature of the Word was also set forth by the emissaries of the Messiah; it was taught by the emissary Kepha: 22 Seeing you have purified your beings in your obedience to the truth unto unfeigned love of the brothers, love one another from the heart fervently: 23 having been begotten again, not of corruptible seed, but of incorruptible, through the Word of Elohim, which lives and abides. 24 For,  All flesh is as grass, and all the splendor thereof  as the flower of grass. The grass withers, and the flower falls, 25 but the Word of  hwhy abides for ever.

All these texts show us a significant portion of what hwhy wants us to remember and  ponder whenever we look on the cord of blue/tzi-tzit:  Not only are we to remember His commandments, per se, but we are to remember the age-abiding aspect of His Word:  Because they are written in the heavens, His commandments—if upheld  176 and obeyed from a loving heart—hold the power of eternity.

So the cord of blue displays the age-abiding power of righteousness revealed in the Word of hwhy:177 Given the commands of hwhy will abide for a thousand generations,178 we assert there is great great power in working righteousness. righteousness. Contrast those who hold an outward form of reverence, but who have denied its power.179 And who can testify of having experienced this power? power? Anyone who has willingly willingly given his or her life, even in the smallest ways, to help someone in need can speak of the inner power, the sobering, lovefilled reality of what it does in one’s heart to impart the authentic love of Elohim toward another person. There is real, abiding abiding power in such deeds, and and even the Messiah Messiah teaches 180 us that that these good works will reach into eternity: The power of such deeds is age-abiding.

And all those who have been recipients of such love have also been touched by the power  of the eternal nature of the Word experienced by the kindness of hwhy through others. So we see the tzi-tzit intend to show us the transient wrapped up in the heavenly and  181 eternal Commandment : The “buds” (i.e., knots) on the tassels speak of our ephemeral 182 lives and the importance of upholding His Word so that we might gain an inheritance in the age-abiding Kingdom Kingdom yet to come. The cord of blue (representing (representing the eternal

abide in us.184 This is the picture which the tassels/tzi-tzit present as we meditate on His age-abiding Word. The tzi-tzit represent the eternal Commandment Commandment185 —the qadosh Commandment186 —and our need to abide in His Word through meditation and obedience.187 For it is only those who are qadosh/set apart, 188 only those doing His commandments,189 who will be honored with the greatness of entering into the First Resurrection:190 “The lawless will not arise in the judgment, nor sinners in the congregation of the righteous.”191 If we truly desire to inherit age-abiding life, the ageabiding nature of the Word of hwhy is another significant aspect of numbering our  days:192 Only those who uphold His Torah will inherit age-abiding life as they enter into the Messianic Age.193 Psalm 90:6-11 ♦ 7 For we are consumed by Your anger, and by Your wrath we are troubled. 8 You have set our iniquities before You, our secret  in the light of Your countenance. 9 For all our days are passed away in Your wrath: We spend our years as a meditation. 10 The days of our years are seventy years; and if by reason of strength they are eighty years, yet is their strength labor  and sorrow; for it is soon cut off, and we fly away. 11 Who knows the  power of Your anger? As is Your fear, so is Your wrath. ♦

Yisrael’s Sins Set Before hwhy  The disobedience of Yisrael in the wilderness teaches us something which is very important: When a person walks in rebellion, there is a limit to the chesed/lovingkindness of  hwhy .

We recall the judgment of hwhy which fell upon the house house of Eli. His sons were priests priests

12 In that day I will perform against Eli all that I have spoken concerning his house, from the beginning even to the end. 13 For I have told  him that I will judge his house for ever, for the iniquity which he knew, because his sons brought a curse upon themselves, and he restrained them not. 14 And  therefore I have sworn to the house of Eli, that the iniquity of Eli’s house shall not be expiated with sacrifice nor offering for ever. 1Samuel 3:12-14

Much like the house of Eli, Yisrael had reached the limit with hwhy: Because of their  unbelief,198 Elohim pronounced judgment on the entire generation that came forth from Egypt: 20 And hwhy said, I have pardoned according to your word: 21 but in very deed, as I live, and as all the earth shall be filled with the splendor of  hwhy ; 22 because all those men that have seen My splendor, and My signs, which I wrought in Egypt and in the wilderness, yet have tempted Me these ten times, and have not hearkened to My voice; 23 surely they shall not see the Land which I swore to their fathers, neither shall any of  them that despised Me see it: 24 but My servant Caleb, because he had another spirit  with him, and has followed Me fully, I will bring him into the land whereinto he went; and his seed shall possess it. 25 Now the Amalekite and the Canaanite dwell in the valley: tomorrow you turn, and get you into the wilderness by the way to the Yam Suf. 26   And hwhy spoke to Mosheh and to Aharon, saying, 27 How long shall I bear with this evil congregation, that murmur against Me? I have heard the murmurings of the children of  199 Yisrael, which they murmur against Me. 28 Say to them,  As I live, says  , surely as  you have spoken in My ears, so will I do to you: 29 your dead bodies will fall in this wilderness; and all that were numbered of you, according to your whole number—from twenty years old and upward—that have murmured against Me, 30 surely you shall not 

There was nothing that that could be done to reverse reverse this decree: No sacrifice could bring bring 200 about a change in the Mind of  hwhy. While their sin had been pardoned, Yisrael would still pay the price for their rebellion; their sin had been permanently set before hwhy and the punishment could not be altered: 201 These people had forfeited their hope of entering into the Land of Promise. Promise. The same thing occurred with with King David:202 While he was forgiven for sinning against Uriah the Hittite,203 hwhy declared the sword would never  depart from his house.204 We see David and his house suffered many things after this time. Forgiveness does not mean a person will be free from the consequences consequences which sin may set set in motion. So while while hwhy pardoned the sin of Yisrael in the wilderness, He oversaw their death and destruction across the next forty years until all who had walked in unbelief died without entering into the Land of Promise. The Fear of hwhy and His Wrath The fear of  and His wrath are commensurate, only the two are inversely  proportional:

hwhy

The more a person fears/reverences hwhy   , the less of His wrath that one will personally experience: experience: The less a person reverences reverences Him, the more  personally that one will experience His wrath and punishment.

Those who have authentic love for hwhy also possess a deep reverence for His Word, His will, and His ways; Yochanan tells us this perfect/complete love casts out fear: 17 In this is our love made perfect, that we may have boldness in the day of judgment: Because as He is, so are we in this world. 18 There is no fear in love; but perfect love casts out fear: Because  fear has punishment. He that fears is not made perfect in love. 19 We love Him, because He first loved us. 1John 7:17-18

Psalm 90:12 ♦ To number our days, thus is the knowledge, and we will bring hearts of wisdom. ♦

Many have spoken of this this Scripture and the need need to ponder the brevity of life. The 207 value of time is something which which many are not taught. But who obtains more wisdom wisdom to help live life to the fullest? How do we acquire the most wisdom to be truly useful for  His Kingdom? It is those who possess a somber awareness awareness of how painfully short life is who also find the motivation in the Spirit to live with purpose and uprightness of heart. And we have nearly all heard and used the following preface: “Life is too short to” … (you fill in the blank). And it really is true: Knowing the brevity brevity of this life helps us to  better focus on the things that matter the most most during this earthly existence. But we should also note here the context in which Mosheh numbers the days of man: While man can barely scrape out  208 seventy or eighty years in this life, hwhy  209 accounts 1000 years as yesterday.

Knowing His eternal, age-abiding age-abiding existence gives us the faith to face each day: day: In His 210 unstoppable sovereignty, the One who, alone, possesses immortality will oversee the minutest details of our lives. 211 Knowing our life is a fleeting vapor,212 while also knowing He abides in eternal sovereignty, is also a necessary part of numbering our days. True humility springs forth based on what we are in relation to hwhy, not on what we are 213 in relation to others. And ongoing humility is essential for getting the most out of our  lives, and for wisely wisely using the fleeting time time we have on this earth. Thus, we see the wisdom of numbering our days in comparison to the true Elohim—the One Daniel called 214 “the Ancient of Days, the One whose days are without number.

10 Of this salvation, the prophets have enquired and searched  diligently, who prophesied of the favor to you: 11 Searching what, or  what manner of time the Spirit of the Messiah who was in them did signify, when He testified beforehand the sufferings of  the Messiah, and the splendor that should follow. 1Peter 1:10-11

This tells us all the prophets wanted wanted to know: “Until when?” When would the Messiah come and fulfill the Promise Promise of His appearing? appearing? Returning to the prophetic words of  Mosheh, we consider the misparim for the first four words of Tehillah 90:13, ←

←

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(106) Kydbe (100) le (109) Mxnhw (450) ytm y tm (74)de (26) hwhy (313) hbwS when?

Until

:YHWH

Return

“Return, hwhy: Until when?” From the misparim and and their reduced values, values, we see further  evidence that this is a question of prophetic Messianic significance. significance. The reduced value of “Return” (313) is 7: The reduced value of “YHWH” (26) is 8: The reduced value of “Until” (74) is 2: The reduced value of “when” (450) is 9:

(3 + 1 + 3 = 7) (2 + 6 = 8) (7 + 4 = 11 and 1 + 1 = 2) (4 + 5 + 0 = 9)

Adding the reduced values for these words, we obtain 7 + 8 + 2 + 9 = 26; but 26 is the misparim of the Qadosh Name: ←

←

←

26 = (5) h + (6) w + (5) h + (10) y = hwhy = YHWH We regard this as further evidence that Mosheh’s Mosheh’s question was Messianic Messianic in nature: For 

We see this Scripture as prophetic—not only prophetic of the many Yahudim who are now coming to faith in the Messiah at the End of the Age, but also prophetic of the end of  the manmade Jewish tradition which nullifies the Word of Elohim.218 Of course, we speak of the unscriptural Jewish tradition of not uttering the Name of hwhy. hwhy indicated His Name would never again be heard in the mouth of any Yahudi219 who had return to sojourn in the land of Egypt.220 In light of this prophecy, we see Judaism’s modern day tradition of not uttering His Name as a fulfillment of this proclamation: Those who yet remain in Egypt—a type of spiritual bondage—will not utter His Name. But as more and more Yahudim221 are now being released from spiritual bondage,  believing in eSwhy and seeing the Torah in the light which the Messiah shines upon it ,222 and as they are taught of the Spirit to uphold the original edicts of the Word of hwhy, they are also realizing the Name of hwhy is to be spoken with reverence and uttered or sung in times of prayer and worship.223 In advance of the Messiah’s return, we only expect this aspect of True Worship to be more fully restored as increasingly more believers partake in fulfilling the Word of hwhy224 through memorializing His great Name. Psalm 90:14-15 ♦ 14 Satisfy us in the morning with Your chesed/kindness, that we may rejoice and be glad all our days. 15 Make us glad  according to the days wherein You have afflicted us, and the years wherein we have seen evil. ♦

They are New Every Morning During the 40 years in the wilderness, once the manna began falling from heaven, 225 without fail, it was given to Yisrael every morning (except on Shabbat): 33 And Mosheh said to Aharon, Take a pot, and put an omerful

through the camp,226 nothing could ever change the daily faithfulness of hwhy in  providing for His people. people. Mosheh wrote of this manna-provision manna-provision (and the higher higher spiritual  provision of which it spoke) when he prayed: Satisfy us in the morning with Your kindness … Psalm 90:14

And not only do the words of Mosheh recount this daily blessing of manna—given in the faithfulness of hwhy —but  —but we also see the famous words of Yirmeyahu/Jeremiah as remembering the faithfulness of Elohim in pouring out daily love and provision for His  people: 21 This I recall to my mind, therefore I wait: 22 The kindnesses hwhy ! For we have not been consumed; for His compassions have not ended. 23 They are new every morning; great is Your trustworthiness. Lamentations 3:21-23, ISRV  Of course, the manna was no longer falling in the days of Yirmeyahu, but hwhy changes 227 not. So, like Yirmeyahu, we know the Most High still bestows this daily love and kindness on His own and that He is pleased to do this  because He delights in chesed (lovingkindness), judgment, and righteousness; it is the delight He has in doing these things which makes hwhy faithful. We believe our morning sacrifice sacrifice in prayer  prayer 228 answers 229 to this giving and gathering of the manna: Those who seek  seek hwhy early will obtain a special blessing of of spiritual manna which which cannot be had later: later: For when the Sun grew 230 hot, the manna melted. ♦ Psalm 90:16 ♦ 16 Let Your work appear to Your servants, and Your splendor  to their children. 17 And let the beauty of  hwhy our Elohim

the meaning of the names of Mosheh’s father and mother: mother: His father’s name was Amram Amram 231 and his mother’s name was Yochebed: ←

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Mrma = Amram = A People Exalted dbkwy = Yochebed/Jochebed = hwhy is Splendor  So Amram’s name reflects the desire that Yisrael would become an exalted   people. And we see time and again that this was also the very same desire expressed by hwhy for His 232 chosen nation: Yisrael’s exaltation as a people was to the intent  that hwhy would be exalted in all the earth .233 Of course, Yisrael had to be exalted to freedom  before any of this could occur, and we see Amram’s name as having been prophetic of the approaching time when the deliverance from Egypt Egypt would come. Many Yisraelites Yisraelites must have known of the  prophecy spoken over their nation: specifically, that they would be set free after 400 years. 234 So it is not unreasonable to think that Mosheh’s grandparents named Mosheh’s father with the coming deliverance in the forefront of their minds. Speaking of the splendor of hwhy, Mosheh’s mother’s name, Yochebed, was also  prophetic of the nation’s exaltation: exaltation: On Mount Sinai, Sinai, hwhy would more greatly reveal 235 His Name and His splendor to Mosheh. And Yisrael was commissioned to spread the greatness of the Name of hwhy, and His splendor, throughout all the earth.236 We are amazed to think about this woman’s name in light of the ministry which her son, Mosheh, would eventually fulfill. fulfill. We see that even even Mosheh’s grandparents contributed contributed to the 237 fulfillment of this vision and they, along with the parents of Mosheh, will see in the resurrection that hwhy had done exceeding abundantly beyond all they had asked or 

Earth. These are the one thousand thousand generations which which He has foreordained/prophesied foreordained/prophesied in the Law: So then, you must know that  hwhy your Elohim, He is Elohim— the faithful El—keeping His covenant and His lovingkindness with those that  love Him and keep His commandments to a thousand generations. Deuteronomy 7:9241 Since we are only about 6000 years (and around 120 generations) from the Creation, it does not require much calculation to see that the increase of the Messiah’s Government242 has just barely begun: begun: With some 870 – 880 generations generations yet to be born on the the earth, 243 this time period will likely see see the passing of another 40,000 to 100,000 years. It is also evident that this far-reaching time span will extend many eons past the fast-approaching 244 Millennial Reign of eSwhy, as the Messianic Age begins in full. We pray that many  parents will bless their children by seeking and finding the truth of these matters so that, like Abraham, you can command your household and your children after you, to keep the 245 way of hwhy. Nothing will better establish “the work of our hands” than to have children who have seen, learned, and embraced the wisdom in living their lives for the Most High Creator. Not only will they continue the legacy, legacy, but we can rest in the fact that, if they seek Him wholeheartedly, they will often do even greater things than ourselves as the spiritual history of the Eternal Kingdom unfolds. tsrqupeonmlkyjxzwhdgba

 Summary Tehillah 90 sets forth as the King (90) of Eternity: Eternity: He abides across across all the ages of time, and this present present Creation is the smallest smallest dot on an Infinite Infinite Time Span. In light of  this, our extremely short lives should should be lived for Him alone. Of course, the misparim of 

hwhy

set forth so many variations, opinions, and even stark disagreements over the meaning246 of certain critical texts, we feel there is more than enough evidence to make our point:  Man’s commentaries do not offer clarity; they often sow confusion; and they may even advocate disobedience. 247

And in the case of the latter-mentioned work, we find its pages set forth directives and 248 teachings which clearly oppose the edicts of the immutable Torah. In this series of articles, “ Ha’Misparim La’Debarim: The Numbers of the Words ,” we are setting forth the view that, if properly used and properly understood, misparim and numerology249 provide us with the Most High’s very own commentary on His Word. And should we expect anything less than this from the One of whom Yoseph bore such great witness, 250 “Do not interpretations belong to Elohim?” Genesis 40:8 t tsrqupeonmlkyjxzwhdgba

 Postscript   Nothing in this article intends to contradict a work which has recently been written by Stephen Denke: “The Quest for Qabalah, a trip to the Dark Side and Witchcraft. ” See this information/article at: http://www.sightedmoonnl.com/?page_id=670 .

This brother and I are in agreement that kabbalistic concoctions are often propounded in

This document may be freely copied copied and distributed if left unaltered and in its entirety. It must also be given away without cost to recipients , and it may not be included in any  publication without the author’s written permission. hwhy El Shaddai will rebuke anyone who copies these truths  for republication and/or who subsequently attempts to reproduce and sell them.

Isaiah 55:1-2, Micah 3:11, 1Peter 5:2 The full details/stipulations of the applicable copyright are seen in the Prologue to this series: http://www.yahuyahweh.org/iah tsrqupeonmlkyjxzwhdgba

 An Excellent Translation of the Scriptures “ISRV” is an acronym which means: “ I  NSTITUTE FOR SCRIPTURE  R ESEARCH V  ERSION .” .” This acronym has been used in the current document to indicate we have quoted a Scripture text from the excellent translation produced by the I NSTITUTE FOR SCRIPTURE ESEARCH —an organization of Messianic believers R ESEARCH believers based in South Africa. Africa. These  believers have published a most helpful, edifying version of the Word of  which is entitled “The Scriptures.” For those wishing wishing to make further inquiry, the the ISR website ISR website address is:

hwhy

http://www.isr-messianic.org tsrqupeonmlkyjxzwhdgba

The Addendum containing the chart,

 A DDENDUM   PSALM  90, A  90, A P  P RAYER OF M OSHEH  OSHEH 

The Week of 7000 Years 

Revelation 20:4-6 — 

Hoshea 6:3 — 

Hebrews 4:6 —  John 4:40 — 

1st Day 

2nd Day 

3rd Day 

4th Day 

The Six Days of Man 

5th Day 

6th Day

7th Day