Ariel HaNaviy
Ariel ben-Lyman HaNaviy was born in Denver Colorado in 1967, the third oldest of seven children. Although his father is not Jewish, his mother is a Messianic Jew and soon after marriage, his father also accepted Messiah. His father went on to become a minister, and his mother, a Sunday-school superintendent. Ariel came to trust in the Messiah Yeshua at the age of eleven, while attending Mile High Baptist Church and School. After graduating salutatorian of his high school class in 1983, he went on to attend Liberty University on a scholarship to study radio communication. He put college on hold in 1987 to begin his career as a radio announcer at Colorado Christian University Radio, KWBI, FM 91.1. During this time he also began church work as an intern Sunday-school minister, teaching the Jewish roots of Christianity, at House of Joy Miracle Deliverance Church in Denver. He resigned from KWBI in 1995.He joined the Army in 1996, and later was appointed as the Jewish lay-leader for Jewish Military personnel at Fort Rucker, Alabama. He retired from the Military Chaplains in 2000. He eventually finished college after switching majors and now holds a BA in Psychology with a minor in Computer Information Systems and is CompTIA certifed in A , Network and Server , and holds a current Top Secret Clearance status. He currently works for Kehilat T'nuvah (The Harvest) as an adjunct Torah Teacher, writer, research analyst, co webmaster, and podcast producer. In the past he was the Shabbat chazzan (cantor), biblical Hebrew teacher, Leadership Training School instructor, and frequent guest on the radical weekly radio show called Torah Talk. He has helped to produce television shows on public access media that promote Torah from a Messianic perspective. His home congregation, Kehilat T'nuvah features Mark McLellan as the Senior Messianic Pastor.To further enhance his leadership abilities, he is accomplishing a variety of practicums in coordination and under the supervision of Kehilat T’nuvah in Thornton Colorado.
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Teaching Documents by Ariel HaNaviy
”ADONAI said to Moshe, “Tell the people of Isra’el to take up a collection for me—accept a contribution from anyone who wholeheartedly wants to give.”
This reflects the heart of our LORD’s relationship with his people: willingness to give. He did not want his Mishkan constructed with gifts given in coercion. He did not instruct Moshe to make the people give. HaShem wanted his bride to WANT their Husband to have a dwelling place. Our LORD delights in our free will, especially when we choose him!
If you’ll remember from a couple of parash’ot ago, when the offspring of Avraham left Egypt, HaShem put it in the Egyptians hearts to give large amounts of gold, silver, articles of clothing, and precious stones to them as they made their escape. Now we can understand why this event took place. HaShem, knowing the future, would give his people the opportunity to see whether or not they would hoard this fortune, or give it back freely to the one who provided it in the first place. Herein lies a lesson for us today. Many times, our natural resources have been given to us to grant us an opportunity to freely contribute them back to HaShem, for the building up of his Kingdom. The Torah teaches, “To whom much is given, much is required.” The reward comes to us when we make the wise choice to freely, and wholeheartedly, give as ‘Am Isra’el did in these opening few verses. To be sure, what good would all of those riches do for a bunch of desert-dwelling, former slaves?”
Our parashah follows four separate chapters. Accordingly, we shall examine each chapter individually for its spiritual nourishment. The dramatic shift in the text, from narrative to verbal imperative, signals the “end of the honeymoon” so to speak. Our family of ex-slaves has witnessed the thunders (voices), lightning, smoke and fire of the Holy One, received the initial Ten Words (Ten Commandments), and is now ready to receive the rest of the Torah.”
Moshe is a proven leader of the people. As an eighty year-old man, he and his brother became the instruments in leading the greatest “freedom march” in Isra’el’s history. But now, as the “dust is beginning to settle” the people find the need to express their individual concerns to this humble man of God. Moshe finds himself hearing matter after matter, day in and day out. This displeases Yitro who wisely suggests that he delegate his God-given authority to others able and willing to provide counsel for the people. Here we catch a glimpse of the utter “teachable-ness” of the man Moshe. Rather than resist Yitro’s request, Moshe humbly accepts his advice.”
”Sing to ADONAI, for he is highly exalted! The horse and its rider he threw into the sea!”
These are the jubilant words of Moshe and his sister Miryam the prophet as they express their praise at the miraculous rescue of Am Isra’el (People of Isra’el) by HaShem (15:1, 21). We all know the story: Pharaoh had finally released them, allowing them to travel into the desert to worship their God, but as soon as he and his fellow Egyptians “came to their senses,” they took up after them in hot pursuit, intending to reverse the situation. HaShem knowing the glory that was due his mighty name had led the mixed multitude by the way of Yam Suf (the Sea of Reeds, also known as the Red Sea). This was no ordinary wandering, for indeed, the text tells us that it was the Angel of the LORD, who is the LORD himself, which took the form of a pillar of cloud by day and a pillar of fire by night. When the Egyptians finally overtook them at the seashore, it was then that the Holy One performed his mighty work, and drove the sea back on either side, allowing them to cross over on dried ground. When the Pharaoh and his armies followed in pursuit, HaShem released the waters and they were all destroyed, both horse and rider!”
Parashat Sh’mot signals the beginning of the most significant event in the history of the Jewish Nation: the Exodus from Mitzrayim (Egypt). Why is it so significant? It is the Exodus from Egypt that brought the great multitude to Mount Sinai to receive the Torah of HaShem. Surely it is significant for us believers today, for only after our deliverance from Egypt (sin), does HaShem graciously give us his written revelation, the Torah, written upon the tablets of our circumcised hearts (Jeremiah 31:33). Only with circumcised hearts can we worship him in spirit and in truth, according to his Will. Also, as we shall discover during this book, the deliverance from Egypt is meant to forever signify, to those who have genuinely experienced it, a deliverance from bondage.
This bondage, taught elsewhere in the rest of the Torah, has been characterized as a type of sin. Moreover, we as believers in Messiah Yeshua are taught that this physical deliverance of the Jewish People, from Egypt, is a picture of our deliverance from the bondage that sin held us in, prior to coming to Yeshua. It is significant, therefore, that we as non-Jewish believers, gain an appreciative understanding of the events and circumstances surrounding the “exodus” from Egypt.”
I believe that the Torah was written so that we might attain to the goal that HaShem has set forth for us, namely the righteousness that is found when we place our trusting faithfulness in his Son Yeshua. Remember that according to a proper translation of Romans 10:4, the goal that the Torah is aiming at is (our knowledge of and placing our trust in) the Messiah! Moreover, in defining what “sin” is, in the Hebrew word, its fullest definition is conveyed as “missing the mark.” So as we study the pages of God’s Torah, let’s not lose sight of the fact that we are to be conformed into the image of his Son (Romans 8:28-29), which is the “righteousness of HaShem!””
Up to this point, Yosef (Joseph) had remained unknown to his brothers. The Spirit of the Holy One was guiding him as he put his brothers through various tests of integrity and humility. Although at times it seemed rather cruel to treat them with such harshness, in fact, this was the crucible that would serve to break them down. They needed to learn a very valuable lesson, one that would transform them into the God-ordained family that they needed to be. To be sure, if Yosef’s brothers failed to learn how to put off hate, jealousy, bitter-ness, and resentment, countless more unnecessary suffering might have taken place, and their father Isra’el would have gone to his grave with a grieving soul.
Yosef has orchestrated a scenario by which the brothers have reached a position of “checkmate” so to say: if they allow the “guilty” Binyamin to remain with Yosef, their father will surely die; if they attempt to defy Yosef by taking Binyamin back to their father, they all might die. Whether or not Yosef, the brothers or Binyamin realized it, HaShem had cornered them and now a reckoning must take place! The guilty brothers must come to grips with the sibling they abandoned long ago.”
”ADONAI said to Moshe, “Tell the people of Isra’el to take up a collection for me—accept a contribution from anyone who wholeheartedly wants to give.”
This reflects the heart of our LORD’s relationship with his people: willingness to give. He did not want his Mishkan constructed with gifts given in coercion. He did not instruct Moshe to make the people give. HaShem wanted his bride to WANT their Husband to have a dwelling place. Our LORD delights in our free will, especially when we choose him!
If you’ll remember from a couple of parash’ot ago, when the offspring of Avraham left Egypt, HaShem put it in the Egyptians hearts to give large amounts of gold, silver, articles of clothing, and precious stones to them as they made their escape. Now we can understand why this event took place. HaShem, knowing the future, would give his people the opportunity to see whether or not they would hoard this fortune, or give it back freely to the one who provided it in the first place. Herein lies a lesson for us today. Many times, our natural resources have been given to us to grant us an opportunity to freely contribute them back to HaShem, for the building up of his Kingdom. The Torah teaches, “To whom much is given, much is required.” The reward comes to us when we make the wise choice to freely, and wholeheartedly, give as ‘Am Isra’el did in these opening few verses. To be sure, what good would all of those riches do for a bunch of desert-dwelling, former slaves?”
Our parashah follows four separate chapters. Accordingly, we shall examine each chapter individually for its spiritual nourishment. The dramatic shift in the text, from narrative to verbal imperative, signals the “end of the honeymoon” so to speak. Our family of ex-slaves has witnessed the thunders (voices), lightning, smoke and fire of the Holy One, received the initial Ten Words (Ten Commandments), and is now ready to receive the rest of the Torah.”
Moshe is a proven leader of the people. As an eighty year-old man, he and his brother became the instruments in leading the greatest “freedom march” in Isra’el’s history. But now, as the “dust is beginning to settle” the people find the need to express their individual concerns to this humble man of God. Moshe finds himself hearing matter after matter, day in and day out. This displeases Yitro who wisely suggests that he delegate his God-given authority to others able and willing to provide counsel for the people. Here we catch a glimpse of the utter “teachable-ness” of the man Moshe. Rather than resist Yitro’s request, Moshe humbly accepts his advice.”
”Sing to ADONAI, for he is highly exalted! The horse and its rider he threw into the sea!”
These are the jubilant words of Moshe and his sister Miryam the prophet as they express their praise at the miraculous rescue of Am Isra’el (People of Isra’el) by HaShem (15:1, 21). We all know the story: Pharaoh had finally released them, allowing them to travel into the desert to worship their God, but as soon as he and his fellow Egyptians “came to their senses,” they took up after them in hot pursuit, intending to reverse the situation. HaShem knowing the glory that was due his mighty name had led the mixed multitude by the way of Yam Suf (the Sea of Reeds, also known as the Red Sea). This was no ordinary wandering, for indeed, the text tells us that it was the Angel of the LORD, who is the LORD himself, which took the form of a pillar of cloud by day and a pillar of fire by night. When the Egyptians finally overtook them at the seashore, it was then that the Holy One performed his mighty work, and drove the sea back on either side, allowing them to cross over on dried ground. When the Pharaoh and his armies followed in pursuit, HaShem released the waters and they were all destroyed, both horse and rider!”
Parashat Sh’mot signals the beginning of the most significant event in the history of the Jewish Nation: the Exodus from Mitzrayim (Egypt). Why is it so significant? It is the Exodus from Egypt that brought the great multitude to Mount Sinai to receive the Torah of HaShem. Surely it is significant for us believers today, for only after our deliverance from Egypt (sin), does HaShem graciously give us his written revelation, the Torah, written upon the tablets of our circumcised hearts (Jeremiah 31:33). Only with circumcised hearts can we worship him in spirit and in truth, according to his Will. Also, as we shall discover during this book, the deliverance from Egypt is meant to forever signify, to those who have genuinely experienced it, a deliverance from bondage.
This bondage, taught elsewhere in the rest of the Torah, has been characterized as a type of sin. Moreover, we as believers in Messiah Yeshua are taught that this physical deliverance of the Jewish People, from Egypt, is a picture of our deliverance from the bondage that sin held us in, prior to coming to Yeshua. It is significant, therefore, that we as non-Jewish believers, gain an appreciative understanding of the events and circumstances surrounding the “exodus” from Egypt.”
I believe that the Torah was written so that we might attain to the goal that HaShem has set forth for us, namely the righteousness that is found when we place our trusting faithfulness in his Son Yeshua. Remember that according to a proper translation of Romans 10:4, the goal that the Torah is aiming at is (our knowledge of and placing our trust in) the Messiah! Moreover, in defining what “sin” is, in the Hebrew word, its fullest definition is conveyed as “missing the mark.” So as we study the pages of God’s Torah, let’s not lose sight of the fact that we are to be conformed into the image of his Son (Romans 8:28-29), which is the “righteousness of HaShem!””
Up to this point, Yosef (Joseph) had remained unknown to his brothers. The Spirit of the Holy One was guiding him as he put his brothers through various tests of integrity and humility. Although at times it seemed rather cruel to treat them with such harshness, in fact, this was the crucible that would serve to break them down. They needed to learn a very valuable lesson, one that would transform them into the God-ordained family that they needed to be. To be sure, if Yosef’s brothers failed to learn how to put off hate, jealousy, bitter-ness, and resentment, countless more unnecessary suffering might have taken place, and their father Isra’el would have gone to his grave with a grieving soul.
Yosef has orchestrated a scenario by which the brothers have reached a position of “checkmate” so to say: if they allow the “guilty” Binyamin to remain with Yosef, their father will surely die; if they attempt to defy Yosef by taking Binyamin back to their father, they all might die. Whether or not Yosef, the brothers or Binyamin realized it, HaShem had cornered them and now a reckoning must take place! The guilty brothers must come to grips with the sibling they abandoned long ago.”