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AKHAREY MOTH (After The Death)
Leviticus 16:1-18:30

There are 63 Aleph-Tavs in this week's Torah portion




Mount Sinai Tabernacle

The Two Goats

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CHAPTER 16

Leviticus 16:1-34

Lev 16:1 And 
hwhy spoke to Moses after the death of the two sons of Aaron in their approach to the Face of hwhy, and they died; 2 And hwhy said to Moses, Speak to Aaron, your brother, and not shall come in any time to the Sanctuary in the housing of the Veil to the face of the Mercy Seat which is upon the Ark; and shall not die: for I will appear in the Cloud upon the Mercy Seat. 3 On this, shall Aaron come to the Sanctuary: on a bullock of a son of the herd for a Sin Offering, and a ram for an Elevation Offering. 4 Shall put on the Holy Coat of Linen, and shall have the Breeches of Linen upon his flesh, and shall gird on the Belt of Linen, and shall wrap on the Mitre of Linen: they are Holy Garments; And shall bathe ta-his flesh in the water and shall put them on.

5 And shall take from
ta the Congregation of the Sons of Israel two kids of the goats for a Sin Offering, and one ram for an Elevation Offering. 6 And Aaron shall bring ta-the bullock of the Sin Offering which is for himself, and shall atone on unto himself and on unto his house. 7 And shall take ta-the two kids, and shall stand them to the Face of hwhy at the Entrance of the Tent of Appointment. 8 And Aaron shall put upon the two kids lot stones; one lot stone for hwhy, and one lot stone for the Azazel (scapegoat). 9 And Aaron shall bring ta-the kid upon which ascended upon him the lot stone for hwhy, and offer him of a Sin Offering. 10 And the kid which ascended upon him of the lot stone for the Azazel (scapegoat) shall stand alive to the Face of hwhy to atone upon him to send him away for escaping to the wilderness.

11 And Aaron shall bring
ta-the bullock of the Sin Offering which is for himself, and shall atone on unto himself and on unto his house, and shall slaughter ta-the bullock of the Sin Offering which is for himself: 12 And shall take the fullness of the censer of coals of fire upon the Altar from of the Face of hwhy, and the fullness of his palms of incense of sweet incense, beaten small, and shall bring in the house of the Veil: 13 And shall put ta-the incense upon the fire to the Face of hwhy, and the cloud of the incense shall cover ta-the Mercy Seat which is upon the Testimony, and shall not die:

14 And shall take from the blood of the bullock, and on his finger shall sprinkle upon the face of the Mercy Seat, Eastward; and to the face of the Mercy Seat shall he sprinkle the blood on his finger seven times.

15 And shall slaughter
ta-the kid of the Sin Offering which is for the People, and shall bring ta-his blood to the housing of the Veil, and shall offer ta-his blood as which was done to the blood of the bullock, and shall sprinkle him upon the Mercy Seat and to the face of the Mercy Seat: 16 And shall atone upon the Sanctuary from the uncleanness of the Sons of Israel, and from their transgressions for all their sins: and so shall do for the Tent of Appointment that dwells with them in the midst of their uncleanness.

17 And any Adam shall not be in the Tent of Appointment in his going in to atone in the Sanctuary until he comes out and atones on unto himself, and on unto his household, and on unto all the Assembly of Israel. 18 And shall go out to the Altar which is to the Face of
hwhy, and shall atone upon himself; and shall take from the blood of the bullock and from the blood of the kid, and shall put upon the Horns of the Altar all around. 19 And shall sprinkle upon him the blood on his finger upon him seven times, and shall cleanse himself, and shall sanctify himself from the uncleanness of the Sons of Israel.

20 And finishing atoning
ta-the Sanctuary, and ta-the Tent of Appointment, and ta-the Altar, and bringing ta-the kid that is alive: 21 And Aaron shall lay ta-two of his hands upon the head of the goat that is alive, and shall confess upon him ta-all the iniquities of the Sons of Israel and ta-all their transgressions of all their sins, and shall put them upon the head of the kid, and shall send away on the hand of a fit-timely man to the wilderness: 22 And shall bear the kid upon him ta-all their iniquities to a uninhabited land: and shall send ta-the kid in the wilderness.

23 And Aaron shall come to the Tent of Appointment, and shall strip off
ta-the garments of the linen which was clothed in his going to the Sanctuary, and shall leave them there: 24 And shall bathe ta-his flesh in the water in the Holy Place, and shall clothe ta-his garments, and shall come out, and shall offer ta-his Elevation Offering and ta-the Elevation Offering of the People, and shall atone on unto him and on unto the People. 25 And shall burn as incense ta-the kheylev-fat of the Sin Offering to the Altar.

26 And the the one sending out
ta-the kid of the Azazel (scapegoat) shall wash his garments, and shall bathe ta-his flesh in the water, and after thus, shall come to the Camp.

27 And
ta the bullock of the Sin Offering and ta-the kid of the Sin Offering which ta-their blood was brought to atone in the Sanctuary shall carry to outside by the Camp; and they shall burn in the fire ta-their skins, and ta-their flesh, and ta-their dung, they shall burn in the fire. 28 And the one burning them shall wash his garments, and shall bathe ta-his flesh in the water, and after thus, shall come to the Camp.

29 And she shall be to you for a Statute of Ages: in the seventh month, in the tenth of the month, you shall afflict
ta-your souls, and the native and the stranger that is sojourning in your midst shall not do any work: 30 For shall atone upon you on this day to cleanse you from all your sins to the Face of hwhy, you shall be clean. 31 She is a Shabbath of Rest to you, and ye shall afflict ta-your souls of a Statute of Ages.

32 And the Priest shall atone him whom shall be anointed, and whom shall consecrate
ta-his hand to act as Priest instead of his father, shall clothe ta-the Garments of the Linen of the Holy Garments: 33 And shall atone ta-the Holy Sanctuary, and shall atone ta-the Tent of Appointment and ta-the Altar, and shall atone upon the Priests, and upon all the People of the Assembly. 34 And this, she shall be to you for a Statute of Ages to atone upon the Sons of Israel from all of their sins once in the year. And did as which hwhy commanded ta-Moses.


(NOTE: Not all verses will have comments)


Verse one

1 And hwhy spoke to Moses after the death of the two sons of Aaron in their approach to the Face of hwhy, and they died;

Mark Biltz of El Shaddai Ministries noted that this was a continuation from Leviticus 10:1. This also tells us that this had occurred in the second year of the Israelite's journey in the wilderness at Mount Sinai around the middle of the first Biblical month of Aviv/Nissan shortly after the Tabernacle was dedicated and the sacrifices commenced for the People.



Verse two

2 And hwhy said to Moses, Speak to Aaron, your brother, and not shall come in any time to the Sanctuary in the housing of the Veil to the face of the Mercy Seat which is upon the Ark; and shall not die: for I will appear in the Cloud upon the Mercy Seat.

Mark Biltz noted the connection of this Toraic verse
 to Yeshua, our Eternal High Priest in the book of Hebrews

Hebrews 4:14 Seeing then that we have a great High Priest, that is passed into the heavens, Yeshua, the Son of hwhy, let us hold fast our profession. 15 For we have not an High Priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. 16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.


These are the symbolic meanings of the elements of Yom Kippur

THE SYMBOLIC MEANINGS OF THE ELEMENTS FOR THE YOM KIPPUR PROCEDURE:

Fine linen: Righteousness (source: maranathalife.com)/Purity
Blood: Atonement, Sacrifice
Bullock/Two Goats: Sacrificial (source: maranathalife.com)/Could also be prophecy, based on the goat's hair (source: maranathalife.com) [also could be purity]
Water: Water baptism
Seven Times: Finished work (forgivness)/Spiritual Completion/Each day of the seven Kingdom days (7000 years)
Incense: Prayers of the saints


This is an image of a High Priest wearing the white linen garments

High Priest


The purpose for the two kids, the one for 
hwhy and the one for the Azazel, is that they are to be young goats, or "sons" of goats. This was the highest and, one could say, the most ceremonial acts the High Priest did once a year on the tenth day of the seventh month, on Yom Kippur, as noted in the Torah portion of Emor, in the book of Leviticus

Leviticus 23:26 And hwhy spoke to Moses to say, 27 Only in the tenth of this seventh month is a Day of the Atonements: he shall be to you a Holy Calling; and you shall afflict ta-your souls, and you shall bring a Fire Offering to hwhy. 28 And any work of service you shall not do in this same day: for he is a Day of Atonements to atone upon you to the Face of hwhy, your Elohim. 29 For any soul whom she will not be afflicted in this same day, and shall be cut off from her People. 30 And any of the soul whom she does any work in this same day, and I shall destroy ta-the soul of her from the midst of her People. 31 You shall not do any work you shall not do: a Statute of Ages for your generations in all of your dwellings. 32 He is a Shabbath of Rest to you, and you shall afflict ta-your souls: in the ninth of the month in the mixing period (evening), from mixing period (evening) unto mixing period (evening), shall you shall rest your Shabbath.

This day is also mentioned in the seventh year rest for the land, as noted in the Torah portion of B'har, in the book of Leviticus

Leviticus 25:1 And hwhy spoke to Moses in Mount Sinai, to say, 2 Speak to the sons of Israel, and you shall say to them, When you come to the land which I am giving to you, and you shall rest her, the land of a Shabbath to hwhy. 3 Six years you shall sow your field, and six years you shall prune your vineyard, and you shall gather ta-her produce; 4 And in the seventh year shall be a Shabbath of Rest for the land of a Shabbath to hwhy: You shall not sow your fields, and you shall not prune your vineyard. 5 You shall not reap ta The after-growth of your harvest, and you shall not gather ta-the grapes of your unkept vines: shall be a Year of Rest to the land. 6 And she shall be a Shabbath of the land to you for food, for you, and for your male servant, and for your female servant, and for your hired one, and for your dweller that sojourns with you, 7 and for your cattle, and for the beast which is in your land. All of her produce, all she shall be for food.

8 And you shall count to you seven Shabbaths of years of seven years, seven times; and shall be to you the days of the seven Shabbaths of the years nine and forty years. 9 And you shall go over a shofar of a sound in the seventh month in the tenth of the month, in the Day of the Atonements, you shall go over a shofar in all of your land.

and though, it does not say it, it was applied to the seventh year Shemitah-Release, as noted in the Torah portion of R'ey, in the book of Deuteronomy

Deuteronomy 15:1 From the end of seven years, you shall make a Shemitah-Release. 2 And this is the Word of the Shemitah-Release: Shall release every master the debt of his hand which was lent among his neighbor; shall not exact ta-his neighbor, or ta-his brother; for is called out a Shemitah-Release to hwhy. 3 You may exact ta-the foreigner: and what is to you of ta-your brother, you shall release your hand; 4 However, there shall not be among you a needy one; for blessing, hwhy shall bless you in the land which hwhy, your Elohim, is giving to you of an inheritance to possess her:

5 Only if hearing, you will hearken in the Voice of 
hwhy, your Elohim, to observe to do all ta-this Commandment which I am commanding you today. 6 For hwhy, your Elohim, shall bless you as which was spoken to you: and you shall lend many nations, and you, you shall not borrow; and you shall rule among many nations, and they shall not rule among you. 7 If shall be among you a needy one from one of your brothers in one of your gates in your land which hwhy, your Elohim, is giving to you, you shall not harden ta-your heart, and you shall not shut ta-your hand from your needy brother: 8 For opening, you shall open ta-your hand to him, and the lending, you shall lend him enough from his lack which shall be lacking of him.

9 Take heed to yourself lest shall be a word in your wicked heart to say, The seventh year, the year of the Shemitah-Release draws near; and is evil your eye among your needy brother, and you shall not give to him; and cries to 
hwhy upon you, and shall be sin in you. 10 Giving, you shall give to him, and shall not be evil your heart in your giving to him: for in the account of this Word, hwhy, your Elohim, shall bless you in all your works, and in all you lay your hand. 11 For the needy shall not cease from the midst of the land: upon thus, I am command you to say, Opening, you shall open ta-your hand to your brother, to your poor, and to your needy in your land.

The main thing I want to comment on is the issue of how the Azazel (Scapegoat) is handled. First of all, what the scriptures say is that the man bringing the Azazel (Scapegoat) it to just take it to the wilderness and "send" it away. There are religious Jews saying that the Azazel (Scapegoat) is to be "pushed off the cliff" and be killed, so that the Azazel (Scapegoat) could not return and fail its premise for the people's sins to be removed. This is wrong, and I will tell you why. According to this Commandment, how many goats are to be killed?........... "ONE", and it's the goat dedicated to 
hwhy. Did hwhy require the Azazel (Scapegoat) to be killed?........ "NO". Why isn't the Azazel (Scapegoat) required to be killed? Because if it was killed, it would go against the Commandment of hwhy. It is only to be sent away, and this could be compared to the account of the sacrifice process involving two birds in the Torah portion of M'tsora, in the book of Leviticus

Leviticus 14:49 And shall take to cleanse ta-the house two birds, and cedar wood, and worm of the crimson, and hyssop: 50 And shall slaughter ta-the one bird to an earthen vessel upon living (running) water: 51 And shall take ta-the cedar wood, and ta-the hyssop, and ta the worm of the crimson, and ta the living bird, and shall dip them in the blood of the slaughtered bird and in the living water, and shall sprinkle to the house seven times: 52 And shall cleanse ta-the house on the blood of the bird, and on the living water, and on the living bird, and on the cedar wood, and on the hyssop, and on the the worm of the crimson: 53 And shall send out ta-the living bird to outside of the city to the face of the field, and shall atone upon the house: and shall be clean.

Also, this is implied in King David's writing in the book of the Psalms

Psalms 103:12 As far as the east is from the west, so far hath He removed our transgressions from us.

This means that 
hwhy removes it without having an end, meaning "forever", which means that the Azazel (Scapegoat) is to carry those sins with an end in sight "without end", symbolically meaning "forever", as the issue with the living bird. If that Azazel (Scapegoat) who takes on the People's sins is killed in a cliff, that means the Azazel (Scapegoat) will have an "end", meaning that the goat could be found at the location of its death, and one michievous person could find it and potentially take the Azazel (Scapegoat) back to Jerusalem. Thus, the sins of the People could ultimately be back in their lives. The Azazel (Scapegoat) stays alive, period. If anyone else says that the goat is to be killed, they sould be noted of my comment.



In relation to this week's Torah portion account, looking into the account of Yeshua before He was crucified, noted in the Gospels of Matthew and Mark

Matthew 27:15 Now at that Feast [Passover] the governor was wont to release unto the people a prisoner, whom they would. 16 And they had then a notable prisoner, called Barabbas. 17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Yeshua which is called Messiah? 18 For he knew that for envy they had delivered Him. 19 When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that Just Man: for I have suffered many things this day in a dream because of Him. 20 But the Chief Priests and Elders persuaded the multitude that they should ask Barabbas, and destroy Yeshua. 21 The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. 22 Pilate saith unto them, What shall I do then with Yeshua which is called Messiah? They all say unto him, Let Him be crucified. 23 And the governor said, Why, what evil hath He done? But they cried out the more, saying, Let Him be crucified. 24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the Blood of this Just Person: see ye to it. 25 Then answered all the people, and said, His blood be on us, and on our children. 26 Then released he Barabbas unto them: and when he had scourged Yeshua, he delivered Him to be crucified.


Mark 15:6 Now at that Feast [Passover] he released unto them one prisoner, whomsoever they desired. 7 And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. 8 And the multitude crying aloud began to desire him to do as he had ever done unto them. 9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? 10 For he knew that the Chief Priests had delivered Him for envy. 11 But the Chief Priests moved the people, that he should rather release Barabbas unto them. 12 And Pilate answered and said again unto them, What will ye then that I shall do unto Him whom ye call the King of the Jews? 13 And they cried out again, Crucify Him. 14 Then Pilate said unto them, Why, what evil hath He done? And they cried out the more exceedingly, Crucify Him. 15 And so Pilate, willing to content the people, released Barabbas unto them, and delivered Yeshua, when he had scourged Him, to be crucified.

I give Bill Cloud of Shoreshim Ministries the credit for these notations in these next couple of paragrahs.

This is a symbolic scene of the two kids of the goats. The symbolic two kids are Barabbas and Yeshua, but how are they the same symbolic "kids"? The name Barabbas in Aramaic is "Bar Abba", meaning "Son of the Father". Yeshua is also known as "Bar Abba"- "Son of the Father".  These two people are "Bar Abba", or, in this Torah chapter, "kids (sons) of the goats".

When Pilate offered the Jewish people to choose to release one of the prisoners on Passover, Pilate was making the people the decision makers between the two "Bar Abbas", and the people became the symbolic "lot stones".

When the people chose Barabbas, they were saying to Pilate "We choose Barabbas to be for the symbolic Azazel (Scapegoat)", and when they did that, they made Yeshua the symbolic Goat Dedicated for 
hwhy to be sacrificed. That means that Barabbas would have to symbolically take on the sins of the people.

Looking at verses twenty through twenty two of this week's Torah portion

20 And finishing atoning ta-the Sanctuary, and ta-the Tent of Appointment, and ta-the Altar, and bringing ta-the kid that is alive: 21 And Aaron shall lay ta-two of his hands upon the head of the goat that is alive, and shall confess upon him ta-all the iniquities of the Sons of Israel and ta-all their transgressions of all their sins, and shall put them upon the head of the kid, and shall send away on the hand of a fit-timely man to the wilderness: 22 And shall bear the kid upon him ta-all their iniquities to a uninhabited land: and shall send ta-the kid in the wilderness.

The High Priest was to lay his hands on the kid for the Azazel (Scapegoat) to receive the sins from the High Priest for the People, and to be sent away to the wilderness, never to return. In relation to these recent Gospel accounts, the People chose Barabbas for the symbolic Azazel (Scapegoat), but did Barabbas take on the sins for the High Priest and for the people? No, he did not. Who took on the sins of the High Priest and the people? Yeshua did, the symbolic Goat Dedicated to hwhy.

These next comments of this segment are from me.

Going back to an earlier account, Yeshua confronted Caiaphas, the High Priest, and the High Priest rented his garment which was without seam. Caiaphas nullified his High Priesthood based from the Torah portion of T'tsavveh regarding the Ehpod

Exodus 28:31 And you shall make ta-the Robe of the Ephod all of blue. 32 And shall be the mouth of his head, in his midst: a lip shall be to his mouth around, a work of a weaver, like the mouth of a habergeon (corselet, sleeveless coat), shall be to him, shall not be rent.

It is interesting that this garment is completely one color, and its blue. Not like the other garment items that is mixed colors and gold. As noted above, the blue color represents Heaven as in the Kingdom of Heaven, showing that this is a "heavenly" matter.

This is a possible pattern of the Blue Robe of the Ephod

Blue Robe Of The Ephod


The "lip" and the "mouth" of the garment are a representations and symbols of "the Word of 
hwhy" being "spoken" forth through the "lip" and the "mouth" of the High Priest's garment.

This is a rough sketch of the mouth and lip of the blue robe

Blue Robe


Based on this Blue Robe, if we take it at its word, this is the key garment that would nullify one as the High Priest, otherwise, 
hwhy would not have made a big deal about it to emphasize that it would not rent.

The account of this Blue Robe relates to an acccount regarding the High Priest's garment being rent, and it's noted in the Gospels of Matthew and Mark

Matthew 26:65 Then the High Priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard His blasphemy.

Mark 14:63 Then the High Priest rent his clothes, and saith, What need we any further witnesses?

This was Caiaphas, who was the current High Priest at the time of Yeshua when Yeshua was arrested and taken to Caiaphas, until he rented his High Priest garment. When Caiaphas did this, Yeshua took over the High Priesthood, which I will explain.

Also, when Caiaphas "rent" his High Priest garment, he did it at the "lip" and "mouth" of the garment. In other words, Caiaphas destroyed the lip and mouth that speaks and symbolizes "the word of 
hwhy", and thus nullified the garments' ability to "speak" the Word through the High Priest's garment. Thus Caiaphas disqualified himself as the High Priest. It is just as well that Caiaphas rent his "lip" and "mouth", because he was speaking against the Word of hwhy toward Yeshua.


The next scene of a garment without seam occurred at a crucifixion, and it's noted in the Gospel of John

John 19:23 Then the soldiers, when they had crucified Yeshua, took His garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. 24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.

This Gospel passage in verse twenty four came from the book of the Psalms

Psalms 22:18 They part my garments among them, and cast lots upon my vesture.

When Yeshua cried out "Eli, Eli, lama sabakhtani" (sabakhtani in the Greek and Chaldean (azavtani in the Hebrew))", He was crying out for the people to read Psalms chapter twenty two, because the things in this chapter were being fulfilled at the crucifixion like the parting of the garments in verse eighteen.


Yeshua's garment, now the High Priest garment, was not rent, because that would mean the true Word of 
hwhy would not be spoken with all that Yeshua spoke. The lip and mouth of the garment was kept in tact, and it lets us know that Yeshua is "still" our "Eternal High Priest". No one else, even if they could prove that they are a direct descendant of Aaron, cannot be the High Priest, because that very garment was not torn. Anyone who tries to make another Blue Ephod garment, is "illegitimate", and cannot do the High Priestly acts on the Temple Mount in Jerusalem. Only Yeshua could do that.

Yeshua wore a garment without seam, like the High Priest, and at that moment, Yeshua became the new High Priest. When Yeshua became the High Priest, he bore the sins of the High Priest, including the sins of the former High Priest, Caiaphas.

Regarding Yeshua's High Priest's garment without seam. When Yeshua died, His High Priest garment was to be worn by the Aaronite Levite next in line to the High Priesthood, and it is based on this account in the book of Numbers

Numbers 20:22 And pulled from Kadesh. And the Sons of Israel, all the Congregation, they came to Mount Hor. 23 And hwhy spoke to Moses and to Aaron on Mount Hor upon the edge of the land of Edom to say, 24 Aaron shall be gathered to his people: for shall not go to the land which I have given to the Sons of Israel upon which you rebelled to ta-My Mouth to the waters of Meribah. 25 Take ta-Aaron and ta-Eleazar, his son, and ascend them to Mount Hor: 26 And strip ta-Aaron of ta-his garments, and you shall clothe ta-Eleazar his son: and Aaron shall be gathered and die there. 27 And Moses did as which hwhy commanded: and they acended to Mount Hor to the eyes of all the Congregation. 28 And Moses stripped ta-Aaron of ta-his garments, and clothed them on ta-Eleazar, his son; and Aaron died there in the head of the mountain: and Moses and Eleazar came down from the mountain. 29 And all the Congregation, they saw that Aaron had expired, and all the House of Israel, they mourned ta-Aaron for thirty days.

The High Priest garments were the same garments wore by Eleazar's predecessor, his father Aaron.
As I mentioned above, in John account, according to scripture based on the book of Numbers mentioned above, did the next potential Aaronite Levite wear the High Priest garment Yeshua wore? No, he did not. Yeshua's High Priest garment without seam was not given to the next person of the Aaronite line to take over the High Priesthood. The garment was taken from the Roman soldiers, and the Roman soldiers had possession of Yeshua's High Priest garment. Yeshua planned it that way to fulfill scripture, so that there would be no legitimate High Priest, after Him. This meant that anything the illegitimate High Priest did would not be honored by hwhy. That also meant there was no heir apparent to the High Priesthood, because no Priest had Yeshua's garment. The role of the earthly High Priest had discontinued, and there could be no legitimate earthly High Priest from that day onward on the earth. If Yeshua's garment without seam was torn, then the High Priesthood could still be valid by getting another garment. That is why Yeshua's garment was purposely not torn, so that it could not be replaced.

These
are questions regarding Yeshua's unseamed, now High Priest garment:

QUESTION ONE: Is Yeshua's now unseamed High Priest garment still around today, and is it still wearable with the unseamed garment still in tact for the High Priesthood when the Temple, at least the Altar is built?

ANSWER: There is no evidence that Yeshua's unseamed garment still exists today, unless it is still in a safe place hidden that no one knows, or someone knows but is afraid to reveal it. Otherwise, it could have worn out throughout the millenii.

QUESTION TWO: If Yeshua's unseamed High Priest garment is worn out, would that give the future to be legitimite High Priest to wear a different unseamed Blue Robe, thus making him the legitimite High Priest?

ANSWER: I asked 
hwhy, the Heavenly Father that. He impressed upon me that throughout the existence of the High Priesthood throughout it's existence up to the time of Yeshua, every High Priest had worn the garment within the immediate time period the garment was around, and that if it was worn out, they would have a new one available to replace it while the High Priest is still active.

QUESTION THREE: What about the seventy year Babylonian Captivity for the Southern House of Judah? They didn't have a High Priest for seventy years, and the Babylonians most likely destroyed the unseamed Blue Robe. Doesn't that give the upcoming High Priest an excuse to have a new unseamed Blue Robe and become the legitimate High Priest?

ANSWER: Yes, it's true that the Babylonians had destroyed the High Priest garment, but at that time, the High Priest was kept alive when the Babylonians came and destroyed the garment, but the High Priest was kept the man alive, and it is noted in the book of the Kings

2 Kings 25:18 And the Captain of the Guard took ta-Seraiah, the Chief Priest, and ta-Zephaniah, the Second Priest, and ta-the three keepers of the door: 19 And out of the city he took an officer that was set over the men of war, and five men of them that were in the king's presence, which were found in the city, and ta the principal scribe of the host, which mustered the people of the land, and threescore men of the people of the land that were found in the city: 20  And Nebuzaradan, Captain of the Guard took these, and brought them to the king of Babylon to Riblah:

And noting the book of the Chronicles

1 Chronicles 6:14 And Azariah begat ta-Seraiah, and Seraiah begat ta-Jehozadak, 15 And Jehozadak went into captivity, when hwhy carried away ta-Judah and Jerusalem by the hand of Nebuchadnezzar.

The High Priests was kept alive when they were sent to Babylon, and thus the lineage was kept alive and didn't die. And by the time the Southern House of Judah returned, the High Priest lineage was kept alive. Whereas, Yeshua died with the garment kept in tact, and there was no "legitimate" High Priest that could take the place of Yeshua while His unseamed garment was not being worn by them throughout the forty years when they "still" had the Temple and do the Temple duties but without a legitimate High Priest, because Yeshua was "still" the High Priest and wasn't present for the daily activities, especially the Yom Kippur excercises done by the High Priest, and for those who played the High Priest roles for the next forty years until the Temple's destruction were "illegitimate".

The result of not having a legitimate earthly High Priest was manifested to the result of not having the crimson thread on Yom Kippur turn white after the illegitimate High Priest duties have completed. It has been proved by written accounts in the Jewish Rabbinic writings. These Talmudic sources are taken from the Solomon's Temple website

In the centuries following the destruction of the Temple in Jerusalem (70 CE), the Jewish people began writing two versions of Jewish thought, religious history and commentary. One was written in Palestine and became known as the Jerusalem Talmud. The other was written in Babylon and was known as the Babylonian Talmud.

We read in the Jerusalem Talmud:

"Forty years before the destruction of the Temple, the western light went out, the crimson thread remained crimson, and the lot for the Lord always came up in the left hand. They would close the gates of the Temple by night and get up in the morning and find them wide open" (Jacob Neusner, The Yerushalmi, p.156-157). [the Temple was destroyed in 70 CE]

A similar passage in the Babylonian Talmud states:

"Our rabbis taught: During the last forty years before the destruction of the Temple the lot ['For the Lord'] did not come up in the right hand; nor did the crimson-colored strap become white; nor did the western most light shine; and the doors of the Hekel [Temple] would open by themselves" (Soncino version, Yoma 39b).

What are these passages talking about? Since both Talmuds recount the same information, this indicates the knowledge of these events was accepted by the widespread Jewish community.


You can find this information at their web page

http://www3.telus.net/public/kstam/en/temple/details/evidence.htm



This is what it says regarding Yeshua as our Eternal High Priest in the book of the Hebrews

Hebrews 5:1 For every High Priest taken from among men is ordained for men in things pertaining to hwhy, that he may offer both gifts and sacrifices for sins: 2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. 3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins. 4 And no man taketh this honour unto himself, but he that is called of hwhy, as was Aaron. 5 So also Messiah glorified not Himself to be made an High Priest; but he that said unto him, Thou art My Son, to day have I begotten Thee. 6 As he saith also in another place, Thou art a Priest for ever after the Order of Melki Tsedek. 7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto Him that was able to save him from death, and was heard in that He feared; 8 Though He were a Son, yet learned he obedience by the things which He suffered; 9 And being made perfect, He became the Author of eternal salvation unto all them that obey Him; 10 Called of hwhy an High Priest after the Order of Melki Tsedek.

Based on this Hebrew passage, there will not be another legitimate earthly High Priest until Yeshua returns to reign on the earth for the seventh millienial Shabbath rest.


 When Yeshua was marred beyond recognition, it says that He took on the sins of the people and the world, as mentioned in the book of John

John 1:29 The next day John seeth Yeshua coming unto him, and saith, Behold the Lamb of hwhy, which taketh away the sin of the world.

and in the book of the epistle John

1 John 2:2 And He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

Yeshua took on the sins of the High Priest and the People, and Barabbas did not. That means the process of the Azazel (Scapegoat) was not fulfilled according to the Statute of the Torah in this week's Torah chapter account. The Azazel (Scapegoat) did not receive the sins which would have been from Caiaphas, the former High Priest, and now Yeshua, the current High Priest. Yeshua could have done the job to pass on the sins to Barabbas, the symbolic Azazel (Scapegoat), but He didn't. Yeshua had to take on the sins of the world, so that we might be saved, and have an eternal relationship with the Heavenly Father through Him.

hwhyl dbk


Also, as far as we know, Barabbas stayed in Judea which also went against the Statue that the Azazel (Scapegoat) was to not just take on the sins, but to be sent out into an uninhabited location and be sent away with the sins of the people. Yeshua took on the sins of the people and was sacrificed at the cross. This also went against the Statute of the Torah of the kid dedicated to 
hwhy, but it was in Yeshua's plan to take on the sins of the people for an eternal purpose, which is a different story. At the end, the Statute of the two kids were not fulfilled.


Looking at the following words:

AZAZEL

The Hebrew word for azazel, is "ah-zah-zeyl"-  Ayin, Zayin, Aleph, Zayin, Lamed (
lzaze). It is from Strong's Concordance number 5799, and its definition

From H5795 and H235; goat of departure; the scapegoat: - scapegoat.

Az

from 5795 "eyz"- (
ze), and its definition

From H5810; a she goat (as strong), but masculine in plural (which also is used elliptically for goats' hair): - (she) goat, kid.

from 5810 "ah-zahz" (
zze), and its definition

A primitive root; to be stout (literally or figuratively): - harden, impudent, prevail, strengthen (self), be strong.


Azel

from 235 "ah-zahl" (
lza), and its definition

A primitive root; to go away, hence to disappear: - fail, gad about, go to and fro [but in Eze_27:19 the word is rendered by many “from Uzal,” by others “yarn”], be gone (spent).


ATONE

The Hebrew word for atone is "kah-phahr"- Kaph, Peh, Resh (
rpk). It is from Strong's Concordance number 3722, and its definition

A primitive root; to cover (specifically with bitumen); figuratively to expiate or condone, to placate or cancel: - appease, make (an) atonement, cleanse, disannul, forgive, be merciful, pacify, pardon, to pitch, purge (away), put off, (make) reconcile (-liation).

This is where we get our modern English word "cover", meaning our sins our "covered".



This is an interesting note. Rico Cortes of Wisdom in Torah Ministries was asked by a rabbi in Israel to why Yeshua was sacrificed on Passover and not on Yom Kippur. Rico answered the rabbi that Passover was the result of inidividual sin, and Yom Kippur was the result for corporate sin. Those who want to receive Yeshua as their Lord and Savior has to be done in an "individual basis", and not the "whole nation". If a leader of a nation says "We are believers in Yeshua now", that would be forcing the people to accept it, and it is not an individual vouluntary choice of their own free will.

This is what is noted in the Gospel of John

John 3:16 For hwhy so loved the world, that He gave His only Begotten Son, that whosoever believeth in Him should not perish, but have Everlasting Life. 17 For hwhy sent not His Son into the world to condemn the world; but that the world through Him might be saved.

As I noted earlier in John's epistle, Yeshua took on the sins of the world. Hence, this implies that He had to play the role of the High Priest, the symboic Kid Dedicated to hwhy, as well as taking on the sins that the symbolic Azazel (Scapegoat) of Barabbas should have taken in order to take on the sins of the world.

Rico also said that Yeshua fulfilled both sacrifices of Passover and Yom Kippur, because of the following:

ONE- He could not die twice, meaning Yeshua could not die on Passover and then come back and die on Yom Kippur in a later date. 
This would go against the scriptures that Yeshua had to die "only" on Passover as the "Sacrifice Lamb" which could only occur on Passover. Also, the event of Yeshua being crucified contained "overtones" of other sacrifices. In musical instrumental terms, overtones are other harmonic note sounds not actually played, but occurring at the same time above one note that is played. A great example of this is a typical church bell. When the bell is struck, one can hear another pitch above the natural note of the bell. One of my music faculty members at the time called the bell's overtone a "chip tone", which in music technicality in what my music instructor noted is a high pitch of a fourth ordinal of the musical eight note octave. This "Overtones Theory" analogy is not new in the scriputres. For example, hwhy met Abraham and Sarah with the two other men on Sukkoth (Feast of Tabernacles), but also in the same Abraham's account, one of the food items that Abraham gave them was "unleavened bread". Also hwhy and the men made "haste" to go to Sodom and Gomorrah, and made Lot and his family leave Sodom and Gomorrah in "haste", which are types of the Passover- the "overtones" of this Sukkoth account. In these Gospel accounts, Yeshua and Barabbas- the symbolic "kids", with the Jewish people being the symbolic "lot stones" are "overtones" of Yom Kippur during Yeshua's crucifixion on Passover.

TWO- 
Yeshua could not be crucified in the Temple, because He was a "human being", and not an "animal". This was fulfilled by the account of Abraham sacrificing his son, Isaac, at Mount Moriah, which is located where the Temple stood, and hwhy stopped him and showed him a ram to sacrifice instead of his son. Only "animals" were to be sacrificed in the Temple. If Yeshua was sacrificed in the Temple, by His own human body, He would have defiled the Temple, and would have nullified Himself as the Passover Sacrifice Lamb.

THREE- He also could not be a Yom Kippur sacrifice, because He was the current High Priest on Passover before He was crucified, and a High Priest cannot kill himself, especially on Yom Kippur.


You can find this account in more detail on my teaching article "The Azazel Scapegoat, The Goat Dedicated to 
hwhy, and the Brith Khadashah Account", by clicking the link below to get to the webpage.

THE AZAZEL SCAPEGOAT, THE GOAT DEDICATED TO 
hwhy, AND THE BRITH KHADASHAH ACCOUNT


Rico Cortes has made available a PDF Book called "The Yom Kippur Avodah: A Descriptive and Pictoral Guide to the the Yom Kippur Avodah As Presented in Parshas Achray Mos" from C.I.S. Publishers. I don't agree with everything they say, but it is an interesting pictoral guide to this kind of offering relating to this week's Torah portion chapter.  Click on the image below to download the book.

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DISCLAIMER

The views and opinions expressed, from these different teachers below, are solely those of the personnel and do not necessarily reflect the views or opinions of The Aleph-Tav Project.


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THE YOM KIPPUR AVODAH

The Yom Kippur Avodah







CHAPTER 17

Leviticus 17:1-16

Lev 17:1 And 
hwhy spake to Moses to say, 2 Speak to Aaron, and to his sons, and to all the Sons of Israel, and you shall say to them; This is the Word which hwhy commanded to say, 3 A man, a man from the House of Israel, who shall slaughter an ox, or a lamb, or a goat in the Camp, or whomever shall slaughter outside of the Camp, 4 and has not brought him to the Entrance of the Tent of Appointment to offer a Karban Offering to hwhy to the face of the Tabernacle of hwhy; blood shall be imputed to that man; blood was shed; and that man shall be cut off from the midst of his People: 5 by that, which the Sons of Israel, they shall bring ta-their sacrifices, which they are sacrificing upon the face of the field, and shall bring them to hwhy to the Entrance of the Tent of Appointment to the Priest, and they shall sacrifice them of Sacrifices of Peace Offerings to hwhy. 6 And the Priest shall sprinkle ta-the blood upon the Altar of hwhy at the Entrance of the Tent of Appointment, and shall burn as incense the kheylev-fat for a pleasant scent to hwhy. 7 And they shall not sacrifice any more ta-their sacrifices to goat devils, which they have gone whoring after them. This, she shall be of a Statute of Ages to them for their generations.

8 And you shall say to them, A man, a man from the House of Israel and from the strangers which sojourn in your midst who shall elevate an Elevation Offering or a Sacrifice, 9 and shall not bring him to the Entrance of the Tent of Appointment to offer him to
hwhy; and that man shall be cut off from his People.

10 And a man, a man from the House of Israel, and from the strangers that sojourn in your midst who shall eat any blood; and I will set My Face against the soul that eats
ta-the blood, and I will cut off her from the midst of her People, 11 for a soul of the flesh, she is in the blood: and I, I have given him to you upon the Altar to atone upon your souls: for the blood, he shall atone on the soul. 12 Upon thus, I said to the Sons of Israel, You shall not eat blood of any soul of you, and the stranger that sojourns in your midst shall not eat blood.

13 And a man, a man from the Sons of Israel, and from the strangers that sojourn in your midst who shall hunt game of a beast or a fowl which shall be eaten; and shall pour out
ta-his blood, and shall cover him in the dust. 14 For a soul of all flesh is his blood; he is in his soul: And I say to the Sons of Israel, You shall not eat blood of any flesh: for the soul of all flesh, she is his blood: anyone eating him shall be cut off.

15 And any soul whom she shall eat a carcass or a torn thing among the native or among the stranger, and shall wash his garments, and shall bathe in the water, and shall be unclean until the mixing (evening): and shall be clean. 16 And if shall not wash them, and shall not bathe his flesh; and shall bear his iniquity.


(NOTE: Not all verses will have comments)


Monte Judah of Lion and Lamb Ministries noted that the purpose of bringing the sacrifices is to respect and honor the office and the protocols of the office, a.k.a the Tent of Appointment. One is not to take matters into their own hands. That is like one saying to 
hwhy "I can do this without You".

Bill Cloud of Shoreshim Ministries noted that the blood that was poured out in the field by men who didn't do it at the Tent of Appointment is based that Cain killed Abel and spilled his blood "in the field", as noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 4:8 And Cain spoke to Abel his brother: and was, in their being in the field, and Cain rose up to Abel his brother, and killed him. 9 And hwhy said to Cain, Where is Abel your brother? And said, I do not know: Am I the keeper (guardian) of my brother? 10 And said, What have you done? The voice of the blood of your brother cries to me from the ground.


As I mentioned before in past Torah portions, the soul is female. Based on the suffixes, the blood is male, but blood is not part of the soul. It is a source for the soul to dwell in. If one eats blood from an animal, whether for it is for atoning at the Tabernacle, or from game, that person is also eating the animal's soul that is dwelling in the blood, and would be taking on the attitude of that animal. That is why it says in verse eleven

11 for a soul of the flesh, she is in the blood:

That means humans, animals, fouls and other living creatures.

Also, for the animals being used to atone their soul, the animal's blood that were to atone for their soul, if the person eats the blood, the person is being defiled by using his own body as an Altar substitute instead of the Altar at the Tent of Appointment.


Indirectly related, in the Brith Khadashah, Yeshua's apostles discussed about an issue regarding the Torah requirement of circumcision which resulted in abstaining from blood, and it is noted in the book of Acts

Acts 15:1 And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. 3 And being brought on their way by the assembly, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. 4 And when they were come to Jerusalem, they were received of the assembly, and of the apostles and elders, and they declared all things that hwhy had done with them. 5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the Torah of Moses. 6 And the apostles and elders came together for to consider of this matter. 7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago hwhy made choice among us, that the Gentiles by my mouth should hear the word of the Gospel, and believe. 8 And hwhy, which knoweth the hearts, bare them witness, giving them the Holy Spirit, even as he did unto us; 9 And put no difference between us and them, purifying their hearts by faith. 10 Now therefore why tempt ye the Lord, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? 11 But we believe that through the grace of the Lord Yeshua, the Messisah, we shall be saved, even as they. 12 Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders the Lord had wrought among the Gentiles by them. 13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14 Simeon hath declared how hwhy at the first did visit the Gentiles, to take out of them a people for His Name. 15 And to this agree the words of the prophets; as it is written, 16 After this I will return, and will build again the Tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17 That the residue of men might seek after hwhy, and all the Gentiles, upon whom My Name is called, saith hwhy, who doeth all these things. 18 Known unto hwhy are all his works from the beginning of the world. 19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to the Lord: 20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21 For Moses of old time hath in every city them that preach him, being read in the synagogues every Shabbath day. 22 Then pleased it the apostles and elders, with the whole assembly, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: 23 And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: 24 Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the Torah: to whom we gave no such commandment: 25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26 Men that have hazarded their lives for the name of our Lord Yeshua, the Messiah. 27 We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. 28 For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things; 29 That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

The apostles even made the gentiles abstain their souls from eating blood as mentioned in this week's Torah portion chapter.



Verse seven

7 And they shall not sacrifice any more ta-their sacrifices to goat devils, which they have gone whoring after them. This, she shall be of a Statute of Ages to them for their generations.

Looking at the word GOAT DEVILS

The Hebrew word for goat devils, is "s'eer"-  Shin, Ayin, Yod, Resh (ryes). It is from Strong's Concordance number 8163, and its definition

From H8175; shaggy; as noun, a he goat; by analogy a faun: - devil, goat, hairy, kid, rough, satyr.

Az

from 8175 "sah-ahr"- (
res), and its definition

A rpim root; to storm; by implication to shiver, that is, fear: - be (horribly) afraid, fear, hurl as a storm, be tempestuous, come like (take away as with) a whirlwind.


This is the same Hebrew word that is also used to translate "goat". This is an "animal" set up as an elohim. In other words, the pagan nation/nations worshipped the goat devil as an elohim. We don't know what kind of goat it was based, whether a domesticated goat or a wild goat.

This is an example of this animal noted in the book of the prophet Isaiah

Isaiah 13:19 And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when Elohim overthrew ta-Sodom and ta-Gomorrah. 20 It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there. 21 But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there. 22 And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces: and her time is near to come, and her days shall not be prolonged.

Satyrs is the Hebrew word "s'eer", the same word used in this week's Torah portion verse.

It's kind of interesting that in the previous chapter, 
hwhy focuses on the two kids of the goats during Yom Kippur, and now, in verse seven in this chapter, hwhy speaks specifically about "goat devils".

Indirectly related, Yeshua used the goat as a symbol for those who didn't do things to Him, and it is noted in the Gospel of Matthew

Matthew 25:32 And before Him shall be gathered all nations: and He shall separate them one from another, as a shepherd divideth his sheep from the goats: 33 And He shall set the sheep on His Right Hand, but the goats on the Left.... 41 Then shall He say also unto them on the Left hand, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels: 42 For I was an hungred, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: 43 I was a stranger, and ye took Me not in: naked, and ye clothed Me not: sick, and in prison, and ye visited Me not. 44 Then shall they also answer Him, saying, Lord, when saw we Thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? 45 Then shall He answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to Me. 46 And these shall go away into everlasting punishment: but the righteous into life eternal.

The goats are symbolically the ones who don't do things unto Yeshua, and they could also be symbolized to be compared to goat devils who are false elohim.







CHAPTER 18

Leviticus 18:1-30

Lev 18:1 And 
hwhy spoke to Moses to say, 2 Speak to the Sons of Israel, and you shall say to them, I am hwhy, your Elohim. 3 You shall not do like the actions of the land of Egypt which you dwelled in her: and you shall not do like the actions of the land of Canaan which I am with bringing you there: and you shall not walk in their statutes. 4 You shall do ta-My Judgments, and you shall keep ta-My Statutes to walk in them: I am hwhy, your Elohim. 5 And you shall keep ta-My Statutes, and ta-My Judgments: which the Adam shall do them and live on them: I am hwhy.

6 A man, a man to any relative of his flesh, you shall not draw near to uncover the nakedness: I am 
hwhy.

7 You shall not uncover the nakedness of your father and the nakedness of your mother: she is your mother: you shall not uncover her nakedness.

8 You shall not uncover the nakedness of the wife of your father: she is the nakedness of your father.

9 The nakedness of your sister, the daughter of your father, or the daughter of your mother birthed at home or birthed outside,
you shall not uncover their nakedness.

10 The nakedness of the daughter of your son, or the daughter of your daughter, y
ou shall not uncover their nakedness: for they are your nakedness.

11 The nakedness of the daughter of the wife of your father birthed of your father, she is your sister: you shall not uncover her nakedness.

12 
You shall not uncover the nakedness of the sister of your father: she is the relative of your father.

13 
You shall not uncover the nakedness of the sister of your mother: for she is the relative of your mother.

14
You shall not uncover the nakedness of the brother of your father, you shall not draw near to his wife: she is your aunt.

15 
You shall not uncover the nakedness of your daughter-in-law: she is the wife of your son; you shall not uncover her nakedness.

16 
You shall not uncover the nakedness of the wife of your brother: she is the nakedness of your brother.

17
The nakedness of a woman and her daughter, you shall not uncover; ta-the daughter of her son, and ta-the daughter of her daughter, you shall not take to uncover her nakedness: they are her relatives: she is wickedness.

18 And you shall not take a wife to her sister to vex to uncover her nakedness upon her in her life.

19 Also you shall not draw near to a woman in the impurity of her uncleanness to uncover her nakedness.

20 And to the wife of your people, you shall not give your lying of seed to be unclean among her. 21 And from your seed, you shall not give to go over to Molech, and you shall not pollute 
ta-the Name of your Elohim: I am hwhy.

22 And you shall not lay of
ta-a male as with laying of a woman: she is an abomination.

23 And you shall not give your lying down
among any animal, for uncleanness is on her: and you shall not stand a woman to the face of an animal to her abhorrence, he is a confusion.

24 You shall not be defiled among any of these: for on all of these, the nations have been defiled which I am casting out from your faces: 25 And the land, she is defiled: and I will visit her iniquity upon her, and the land, she shall vomit out 
ta-her inhabitants.

26 And you, you shall keep, 
ta-My Statutes and ta-My Judgments, and you shall not act with any of these abominations; the native, and the stranger that sojourns in your midst: 27 for the men of the land who are to your faces have done ta-all these abominations, and the land, she is defiled; 28 And lest the land, she shall vomit you out in your defiling her as which vomited out ta-the nation who was to your face. 29 For anyone who shall do any of these abominations, and the souls that do them, they shall be cut off from the midst of their People. 30 And you shall keep ta-My Charge to not do from the abominating customs which they were done to your face, and you shall not be defiled on them: I am hwhy, your Elohim.


(NOTE: Not all verses will have comments)


Monte Judah of Lion and Lamb Ministries states that this goes back to Sodom and Gomorrah. Sodom is where they did lewd acts, and there is an example in this account located in the Torah portion of Vay-Yeyra, in the book of Genesis

Genesis 19:4 Before they laid down, and the men of the city, the men of Sodom, they surrounded upon the house from the young men and unto the old, all the people from the limits: 5 And they called to Lot, and they said to him, Where are the men who came to you tonight? Bring them out to us, and we may know them.

When the men of Sodom say they want to "know them", they don't mean their background, but wanting to do lewd acts on them.

Looking at the following words:

SODOM

The Hebrew word for Sodom is "S'dohm"- Samek, Dalet, Mem Sophit (
Mdo). It is from Strong's Concordance number 5467, and its definition

"From an unused root meaning to scorch; burnt (that is, volcanic or bituminous) district; Sedom, a place near the Dead Sea: - Sodom".

This is where we get the modern English word "sodomy". Mark Biltz of El Shaddai Ministries sourced the book of Ezekiel of the roots of the wickedness of Sodom in chapter sixteen

Ezekiel 16:48 As I live, saith the Adonai hwhy, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and ta thy daughters. 49 Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. 50 And they were haughty, and committed abomination before Me: therefore I took them away as I saw good.


GOMORAH

The Hebrew word for Gomorah is "Ah-mohrah"- Ayin, Mem, Resh, Heh (
hrme). It is from Strong's Concordance number 6017, and its definition

"From H6014; a (ruined) heap; Amorah, a place in Palestine: - Gomorrah".

from 6014 "amar" (
rme) and its definiton

"A primitive root; properly apparently to heap; figuratively to chastise (as if piling blows); specifically (as denominative from H6016) to gather grain: - bind sheaves, make merchandise of".

This is where we get two words. One of them is from the modern Italian word "amore", but the second one, which is more likely the purposeful one, is where we get our modern English word "immoral" or "immorality" adding the letter "l". Based on the definition, it looks like the people were having immoral activities, where in couples or in groups.




Monte Judah also noted that at that time, they were known to be called that, because they made corrupt judgments. He also says that looking at this nation today, the similar thing is happen today because of the result of corrupt judges.



What the Israelites were commanded not to do, some of them did later in time, during the book of Judges

Judges 19:17 And lifted up his eyes, he saw ta-the traveling man in the street of the city: and the old man said, Whither goest thou? and whence comest thou? 18 And said to him, We are passing from Bethlehem Judah to the side of Mount Ephraim; from thence am I: and I went to Bethlehem Judah, and ta-the house of hwhy I am going; and is no man receiving me to house. 19 And also straw, also there is provender for our asses; and is also bread and wine also for me, and for thy handmaid, and for the young man with thy servants: no want of any thing. 20 And the old man said, Peace to you; only all from your lack is upon me; only do you not lodge in the street. 21 And brought him to his house, and gave provender for the asses: and they washed their feet, and they ate, and they drank. 22 They were making merry ta-their hearts, and behold, the men of the city, men of the sons of worthlessness, they encircled ta-the house, and with her beating upon the door, and they spoke to the man, the master of the house, the old one, to say, Bring out ta-the man who came to your house, and we may know him. 23 And went out to them the man, the master of the house, and said to them, No, my brothers, nay, You shall not evil now; after who has come this man to my house, you shall not do ta-this foolishness. 24 Behold, my daughter the virgin, and his concubine; I shall bring them out now them, and humble them, and do to them the good in your eyes: and to this man you do not this foolish thing. 25 And were not going the men to listen to him: and took the man on his concubine, and brought her to them the outside; and they knew her, and they abused her all the night until the morning: and sent her away in arising the dawn.

This was a disgusting act they did. They all should have been taken out and killed, but it was done later on in the account, but it cost the lives of 40,000 Israelites for the lives and 25,100 Benjamites, the ones that should have died.



Verse eight

8 You shall not uncover the nakedness of the wife of your father: she is the nakedness of your father.


The apostle Paul wrote about to the assembly in Corinth about a man and his father's wife in adultery in his letter
to the assembly in Corinth

1 Corinthians 5:1 It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife. 2 And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. 3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, 4 In the name of our Lord Yeshua the Messiah, when ye are gathered together, and my spirit, with the power of our Lord Yeshua the Messiah, 5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Yeshua. 6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? 7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Messiah our Passover is sacrificed for us: 8 Therefore let us keep the Feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 9 I wrote unto you in an epistle not to company with fornicators: 10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 12 For what have I to do to judge them also that are without? do not ye judge them that are within? 13 But them that are without hwhy judgeth. Therefore put away from among yourselves that wicked person.



Verse ten

10 The nakedness of the daughter of your son, or the daughter of your daughter, you shall not uncover their nakedness: for they are your nakedness.

hwhy was saying that the patriarch is not to lay with his future generations. Typically this verse is based on the fact they could be only bearing three generations, but it means any generation, even if the patriarch sees the tenth generation, he is not to lay with them throughout his lifetime.



Rehoboam, King of Judah, son of King Solomon, was an evil king and his reign caused utter rebellion in the area, which included the abomination in this chapter, mentioned in the book of the Kings

1 Kings 14:24 And there were also sodomites in the land: and they did according to all the abominations of the nations which hwhy disinherited from the face of the Sons of Israel.

Just one generation from his father, King Solomon, and the People were defiled.



As one can see today, more people have been coming out of the closet than ever before today, and are expressing their rights to do these things. In June 26, 2015, the Supreme Court of the United States gave these people the green light to marry, and practically do whataver they want to do, and in many words said that it is their Constitutional right to be gay, or lesbian, or bisexual. Now they want to have health coverage based on their relationship status.

As of June 26th, 2015, there were twenty-one other countries that legalized gay marriage:

The Netherlands (2000) 

Belgium (2003)

 Canada (2005)

 Spain (2005)

 South Africa (2006)

 Norway (2009)

 Sweden (2009)

*Mexico (2009)
*(Can only be married in Mexico City, but it's effective in the whole nation)

 Argentina (2010)

 Iceland (2010)

 Portugal (2010)

 Denmark (2012)

 Brazil (2013)

 England and Wales (2013)

 France (2013)

 New Zealand (2013)

 Uruguay (2013)

 Luxembourg (2014)

 Scotland (2014)

Finland: (signed 2015, effective 2017)

Ireland: (2015)




Let's pray that it's not too late for this nation as well as the world for the Kingdom's sake.



That ends this week's Torah portion commentary.



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