Bamidbar (Numbers) 19:1–22:1
The parashah opens with the phrase “זֹאת חֻקַּת הַתּוֹרָה” — “This is the statute of the Torah…” (Numbers 19:2). The Hebrew word chok implies an edict or ordinance whose reason is not revealed. In contrast to mishpatim (judgments) that appeal to reason, chukkim are decrees given purely by the authority of Mar-Yah and to be obeyed in faith. The sages of Israel found the red heifer ritual particularly enigmatic.
It is here that the faith of Israel is tested—not by understanding, but by obedience. For us who walk in the way of Yeshua, we perceive in this statute a foreshadowing of the great purification that comes only through Him, the Lamb without blemish, and in this particular image, also a heifer—a sacrifice symbolising not only the male Passover lamb, but the maternal and nurturing life given up to sanctify the camp.
The Red Heifer and the Mystery of Purification (Numbers 19:1–22)
The ritual of the red heifer is unique. A pure red cow without blemish, upon which never came yoke, is to be taken outside the camp, slaughtered, and wholly burned—its ashes mixed with living water (מַיִם חַיִּים, mayim chayyim) to create the waters of purification.
“And they shall take of the ashes of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel.” (Numbers 19:17)
The location outside the camp, the totality of the burning (flesh, hide, blood), and the use of cedar wood, hyssop, and scarlet thread point us prophetically to the Passion of Yeshua.
Outside the camp — “Wherefore Yeshua also, that he might sanctify the people with his own blood, suffered without the gate.” (Hebrews 13:12)
Cedar, hyssop, and scarlet — These are symbols of cleansing, humility, and royal suffering. Hyssop is also the branch by which blood was applied at the first Passover (Exodus 12:22; Psalm 51:7).
There is a paradox in this rite. The ashes purify the unclean, but those who handle them become themselves unclean. This spiritual mystery finds its resolution only in Yeshua, who, though sinless, “was made to be sin for us” (2 Corinthians 5:21), so that we might become the righteousness of Alaha.
We may perceive this rite as an early shadow of the holy mysteria—especially the sacrament of baptism (through the water), and of confession and absolution, where the priest, though himself touched by sin, pronounces purification by the authority of Mshikha.
The Death of Miriam and the Sin of Moshe (Numbers 20:1–13)
Miriam’s passing is immediately followed by the crisis of water, which, as the sages note, may be connected. Her merit, they say, brought forth the well. Her name, Miryam, is etymologically linked to bitterness, reflecting the bitterness of bondage—but she led through song the liberated women of Israel at the sea. Her death signals a transition—the old generation is nearly gone.
In the striking of the rock, Mosheh is commanded to speak to the rock (Numbers 20:8), yet he strikes it twice in frustration (v. 11). Mar-Yah declares that in so doing, Mosheh and Aharon failed to sanctify Him before the people.
“Because ye believed me not, to sanctify me in the eyes of the children of Israel…” (v. 12)
What was the sin? Some claim it was anger, others disobedience. I would offer, within a Hebraic-Orthodox framework, that the sin lay in misrepresenting Mar-Yah’s character. The Rock was Mshikha (1 Corinthians 10:4). The first striking, in Exodus 17, represented His Passion; henceforth, the Word alone must suffice. To strike Him again symbolically denies the once-for-all nature of His atoning sacrifice.
Thus, the failure of Mosheh here—this great servant of Mar-Yah—exemplifies the failure of the priestly system alone to usher the people into the Promised Rest. Only Yeshua can lead the Assembly in.
The Sin of Edom and the Journey to Mount Hor (Numbers 20:14–29)
Israel seeks peaceful passage through Edom, invoking their fraternal kinship: “Thus saith thy brother Israel…” (v. 14). Yet Edom refuses and comes out with a mighty host.
Edom, the descendants of Esau, represent the carnal opposition to the covenantal path. Their refusal is symbolic of the resistance that fleshly systems and worldly power present to the Kingdom of Alaha. This tension will echo throughout the prophetic books and even into the eschatological age, where Edom becomes symbolic of Rome and empire.
At Mount Hor, Aharon dies. His garments are passed to El’azar. This priestly succession reaffirms the ongoing mediatorial system—yet it is also provisional. For we await a High Priest after the order of Melchizedek, whose priesthood is eternal, not transmissible by bloodline alone but by divine oath (Psalm 110:4; Hebrews 7).
Fiery Serpents and the Bronze Serpent (Numbers 21:1–9)
The people murmur yet again—this time against the manna itself. Their ingratitude brings forth seraphim nachashim—fiery, venomous serpents. The people are bitten, and many die.
Mar-Yah commands Mosheh to make a serpent of brass, lifted up upon a pole:
“And it shall come to pass, that every one that is bitten, when he looketh upon it, shall live.” (Numbers 21:8)
This episode is deeply mystical. The serpent, a symbol of judgment and death, becomes the very means of healing—not through its substance, but through obedient faith in the Word of Alaha.
Yeshua Himself invoked this episode. “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life.” (John 3:14–15)
This is the paradox of the Cross — the very sign of curse becomes the gateway to salvation. He who knew no sin became as the serpent, cursed upon the tree (see Galatians 3:13), to destroy the works of the serpent of old (Revelation 12:9).
Journeyings, Songs, and Victories (Numbers 21:10–35)
The latter portion of the parashah is filled with geographic detail, poetic fragments, and military skirmishes. These travel logs and victories may appear mundane to some, yet they mark a transition — the generation of rebellion is passing, and a new generation—trained in hardship, obedience, and battle—is arising.
The conquest is not a model of imperialism but of sanctification of space—removing the profane that the sacred may dwell.
Arrival at the Plains of Moab (Numbers 22:1)
The parashah ends as Israel encamps in the plains of Moab, by Jordan near Jericho. The Promised Land is now in sight. Yet danger looms, not from within, but from deceptive powers without—namely Balaam and Moab, as will be seen in the next portion.
This moment invites reflection. After purification, discipline, and struggle, the Assembly must remain vigilant. The adversary, if he cannot defeat through warfare, will attempt seduction.
The Red Heifer – a clear type of Yeshua’s outer-sanctum sacrifice, culminating in purification through His death outside the camp.
Water from the Rock – the once-struck Rock that now must be addressed in faith, not wounded anew.
Serpent Lifted Up – a foreshadowing of the crucified Messiah, whereby healing flows not from the image but from the obedient gaze of faith.
Transition of Leadership – the death of Miriam and Aharon, and Mosheh’s exclusion, teach us that human leadership must give way to divine kingship. The Desposyni, the holy family of Yeshua, led the early Assembly with this very principle: Messiah reigns, and leadership serves.
May we, therefore, walk humbly with our Alaha, obeying His commandments even when they confound our understanding. For in the footsteps of our Master Yeshua, the Word made flesh, we are being led from the wilderness toward the Promised Rest, sanctified by the waters of purification, healed by the sight of the Crucified, and governed by the Spirit from above.
Blessed be Mar-Yah, who gave the Torah through Mosheh, and fulfilled it in the face of Yeshua Mshikha, to whom be glory unto the ages of ages. Amen.