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Ktlehb
 B'HA-ALOTH-KHA (In Your Lifting Up)
Numbers 8:1-12:16

There are 55 Aleph-Tavs in this week's Torah portion




Mount Sinai
 Tent Of Appointment

Two Silver Trumpets

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CHAPTER 8

Numbers 8:1-26

Num 8:1 And hwhy spoke to Moses, to say, 2 Speak to Aaron, and you shall say to him, In your lifting up ta-the Lamps to toward the face of the Menorah, the Seven Lamps shall give his light. 3 And Aaron did so; was the lifting up of her Lamps to toward the face of the Menorah, as which hwhy commanded ta-Moses. 4 And this was the work of the Menorah of beaten gold, unto her shaft, unto her flowers, she was of beaten work: according to the appearance which hwhy showed ta-Moses, so was ta-the Menorah made.

5 And 
hwhy spoke to Moses, to say, 6 Take ta-the Levites from the midst of the Sons of Israel, and you shall cleanse them. 7 And thus you shall do to them, to cleanse them: Sprinkle upon them the water of the Sin Offering, and they shall go over a razor upon all their flesh, and they shall wash their garments, and they shall cleanse themselves. 8 And they shall take a bullock, a son of a herd, and his Food Offering of flour mixed in the oil, and and a second bullock, a son of a herd, you shall take for a Sin Offering.

9 And you shall bring
ta-the Levites to the face of the Tent of Appointment: and you shall assemble ta-all the Congregation of the Sons of Israel: 10 And you shall bring ta-the Levites to the Face of hwhy: and the Sons of Israel, they shall lay ta-their hands upon the Levites: 11 And Aaron shall wave ta-the Levites of a Wave Offering to the Face of hwhy from ta the Sons of Israel, and they shall be for serving ta-the Service of hwhy. 12 And the Levites, they shall lay ta-their hands upon the heads of the bullocks: and shall make ta-the one of a Sin Offering, and ta-the one of an Elevation Offering, to hwhy, to atone upon the Levites.

13 And you shall make stand
ta-the Levites to the face of Aaron, and to the face of his sons, and you shall wave them of a Wave Offering to hwhy. 14 And you shall separate ta-the Levites from the midst of the Sons of Israel: and the Levites, they shall be for Me. 15 And after thus, the Levites, they shall come in to serve ta-the Tent of Appointment: and you shall cleanse them, and you shall wave them of a Wave Offering. 16 For gifts, they are gifts to Me from the midst of the Sons of Israel; instead of the ones opening every womb, of every firstborn, from the Sons of Israel, I have taken them for Me, 17 for every firstborn among the Sons of Israel is to Me, among Adam, and among animal: in the day I smote every firstborn in the land of Egypt, I sanctified them for Myself. 18 And I have taken ta-the Levites instead of every firstborn among the Sons of Israel. 19 And I have given ta-the Levites as gifts to Aaron and to his sons from the midst of the Sons of Israel, to serve ta-the Service of the Sons of Israel in the Tent of Appointment, and to atone upon the Sons of Israel: and shall not be of the Sons of Israel a plague, in the Sons of Israel coming near to the Sanctuary.

20 And Moses, and Aaron, and all the Congregation of the Sons of Israel, did to the Levites according to all that 
hwhy commanded ta-Moses to the Levites, so they, the Sons of Israel, did to them. 21 And the Levites, they were purified, and they washed their garments; and Aaron waved them of a Wave Offering to the Face of hwhy; and Aaron atoned upon them to cleanse them. 22 And after thus, the Levites, they went in to serve the Service in ta-the Tent of Appointment to the face of Aaron, and to the face of his sons: as which hwhy commanded ta-Moses upon the Levites, so they did to them.

23 And 
hwhy spoke to Moses, to say, 24 This is what shall be to the Levites: from a son of five and twenty years and upward they shall go in to mass a campaign in the Service of the Tent of Appointment: 25 and from a son of fifty years shall return from the campaign of the service, and shall not serve again: 26 And ta-his brothers shall minister in the Tent of Appointment, to keep the charge, and serving, shall not serve. As so you shall not do to the Levites on their charge.


(Note: Not all verses will have comments)


Verses one through four

1 And hwhy spoke to Moses, to say, 2 Speak to Aaron, and you shall say to him, In your lifting up ta-the Lamps to toward the face of the Menorah, the Seven Lamps shall give his light. 3 And Aaron did so; was the lifting up of her Lamps to toward the face of the Menorah, as which hwhy commanded ta-Moses. 4 And this was the work of the Menorah of beaten gold, unto her shaft, unto her flowers, she was of beaten work: according to the appearance which hwhy showed ta-Moses, so was ta-the Menorah made.

Only the High Priest is to lift up the Lamps.

These seven Lamps are symbolic of the seven Spirits of 
hwhy, and it's noted in the apostle John's book of Revelation

Revelation 4:5 And out of the Throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of hwhy.

Mark Biltz of El Shaddai Ministries noted that the Golden Menorahs was mentioned in the book of Revelation

Revelation 1:20 The mystery of the seven stars which thou sawest in My Right Hand, and the seven Golden Candlesticks [Menorahs]. The seven stars are the angels of the seven churches: and the seven menorahs which thou sawest are the seven churches.

We can say that the Menorah in the Tent of Appointment could be symbolized as the Congregation of the Israelites, or for today, the congregation of belivers of the Messianic/Hebraic Roots movement in Messiah. Also, we have the Menorah in our hearts, and our Menorahs give light. This is based on what Yeshua said in the Gospel of Matthew

Matthew 5:14 Ye are the light of the world. A city that is set on an hill cannot be hid. 15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. 17 Think not that I am come to destroy the Torah, or the prophets: I am not come to destroy, but to fulfil. 18 For verily I say unto you, Till the heavens and earth pass, one jot or one tittle shall in no wise pass from the Torah, till all be fulfilled. 19 Whosoever therefore shall break one of these least Commandments, and shall teach men so, he shall be called the least in the Kingdom of Heaven: but whosoever shall do and teach them, the same shall be called great in the Kingdom of Heaven.

Indirectly related, the Lamps could also be symbolized as the Word, as King David noted in the book of the Psalms

Psalms 119:105 Thy Word is a Lamp unto my Feet, and a light unto my path.

This could implly to lifting up the Living Word, who is Yeshua.



Verse seven

7 And thus you shall do to them, to cleanse them: Sprinkle upon them the water of the Sin Offering, and they shall go over a razor upon all their flesh, and they shall wash their garments, and they shall cleanse themselves.

The Levites had to shave every part of their body from the top of their heads to the bottom of their feet. This was also done to Joseph before he met Pharaoh, noted in the Torah portion of Mikeyts, in the book of Genesis

Genesis 41:14 Then Pharaoh sent and called ta-Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharaoh.

So why did 
hwhy command the Levites to completely shave their entire bodies, that one time, the same way the Egyptians did daily? What was the purpose of that? One possible theory is that when they shaved their hair, they removed the hair in relevance to their "Pre-Priestly Service", and hwhy did not want their hair to have any witness of their past Pre-Priestly lives. This could also apply to Joseph by shaving off his past occupations in his life. We as believers in the Messiah could also say that we had our bodies spiritually shaved to do His Service and His Will, because we are also a Kingdom of Priests in Messiah, as the apostle John noted in the book of Revelation, and the apostle Peter noted in his epistle

1 Peter 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of Him who hath called you out of darkness into His marvellous light:

Revelation 1:5 And from Yeshua, the Messiah, who is the Faithful Witness, and the First Begotten of the dead, and the Prince of the kings of the earth. Unto Him that loved us, and washed us from our sins in His own Blood, 6 And hath made us kings and priests unto 
hwhy and His Father; to Him be glory and dominion for ever and ever. Amen.

In relation to what the apostle Paul noted in his letter to the assembly in

Romans 8:16 The Spirit itself beareth witness with our spirit, that we are the children of hwhy: 17 And if children, then heirs; heirs of hwhy, and joint-heirs with Messiah; if so be that we suffer with Him, that we may be also glorified together.

If we as belivers in the Messiah are joint-heirs with Him, then we could also say that since He is a descendant of the line of Aaron, that we are also adopted to the line of Aaron through Yeshua, our Eternal High Priest

hwhyl dbk



Verses ten through fifteen

10 And you shall bring ta-the Levites to the Face of hwhy: and the Sons of Israel, they shall lay ta-their hands upon the Levites: 11 And Aaron shall wave ta-the Levites of a Wave Offering to the Face of hwhy from ta the Sons of Israel, and they shall be for serving ta-the Service of hwhy. 12 And the Levites, they shall lay ta-their hands upon the heads of the bullocks: and shall make ta-the one of a Sin Offering, and ta-the one of an Elevation Offering, to hwhy, to atone upon the Levites. 13 And you shall make stand ta-the Levites to the face of Aaron, and to the face of his sons, and you shall wave them of a Wave Offering to hwhy. 14 And you shall separate ta-the Levites from the midst of the Sons of Israel: and the Levites, they shall be for Me. 15 And after thus, the Levites, they shall come in to serve ta-the Tent of Appointment: and you shall cleanse them, and you shall wave them of a Wave Offering.

In verses eleven and thirteen, Aaron is to wave the Levites for a Wave Offering to the face of 
hwhy. It says the same thing in verse twenty-one

21 And the Levites, they were purified, and they washed their garments; and Aaron waved them of a Wave Offering to the Face of hwhy;...

As it says in verse ten, that the Israelites were to lay their hands on the Levites, not the usual thing for the Israelites to do. This is, because the Levites are to start their duties, whatever they are, for the Service of the Tent of Appointment.

 If it is literally what it says, for Aaron to literally "wave" the Levites, which is true, how did Aaron do that? Did Moses say to him "Pump some iron, Aaron, because you are going to wave your over 20,000 brothers in the air for a Wave Offering"? If that is so, Aaron must have had very strong arms to wave over 8,000 Levites to the face of 
hwhy, or hwhy gave Aaron "supernatural energy", which could be possible, since hwhy did that for Samson. Aaron must of had huge biceps by the end of the waving.

Notice also, that in verse thirteen that Moses was to wave Aaron and his sons for a Wave Offering. I hoped that at the time, Moses ate his Wheaties cereal and his spinach :) .



Verse twenty four

24 This is what shall be to the Levites: from a son of five and twenty years and upward they shall go in to mass a campaign in the Service of the Tent of Appointment:

This is differently noted, compared with the duty age of the Kohathites and the Gershonites, in the Torah portions of B'midbar and Naso, in the book of Numbers

Numbers 4:1 And hwhy spoke to Moses and to Aaron, to say, 2 Lift ta-the heads of the sons of Kohath from the midst of the sons of Levi, by their families, by the house of their fathers, 3 from a son of thirty years and upward, and unto a son of fifty years, all going to the service to do the work in the Tent of Appointment.... 21 And hwhy spoke to Moses, to say, 22 Lift up ta-the heads of the sons of Gershon, also them, by the house of their fathers, by their families; 23 You shall count them from a son of thirty years and upward unto a son of fifty years; all that enter to mass a host, to serve the Service in the Tent of Appointment.... 29 Of the sons of Merari, you shall count them by their families, by the house of their fathers; 30 You shall count them from a son of thirty years and upward, and unto a son of fifty years, all that are going to the campaign, to serve ta-the service of the Tent of Appointment.

Why was there a five years difference between the two sources? Was it possible there was a non-written account regarding this matter, that they realized the amount of Priests, numbered in chapter four, in that age range, and were there not enough to cover all the tasks of the service, and why they expanded the age limit by lowering the youngest age to twenty-five years instead of thirty years so they could obtain more Priests to make up the difference? I don't have an answer to that at this time.








CHAPTER 9

Numbers 9:1-23

Num 9:1 And 
hwhy spoke to Moses in the Wilderness of Sinai, in the second year of their coming out from the land of Egypt in the first month, to say, 2 And the Sons of Israel, they shall do ta-the Passover in His Appointed Time. 3 In the fourteenth day in this month, between the mixings, you shall do him in his Appointed Time: according to all His Statutes, and according to all His Ordinances, you shall do him. 4 And Moses spoke to the Sons of Israel to do the Passover. 5 And they did ta-the Passover in the first month in the fourteenth day of the month, between the mixings, in the Wilderness of Sinai: according to all that hwhy commanded ta-Moses, so they did the Sons of Israel.

6 And were men, who were defiled ones of a soul of an Adam, and they were not able to do the Passover on that day: and they were brought to the face of Moses and to the face of Aaron in that day: 7 and those men, they said to him, We are defiled of a soul of an Adam: to why are we restrained, to not bring
ta-a Karban Offering of hwhy in His Appointed Time in the midst of the Sons of Israel? 8 And Moses said to them, Stand, and I will hear what hwhy shall command to you. 9 And hwhy spoke to Moses, to say, 10 Speak to the Sons of Israel, to say, If a man, a man, shall be unclean of a soul or on a distant journey, of you, or of your generations, and do the Passover to hwhy. 11 In the second month in the fourteenth day, between the mixings, they shall do him upon the unleavened bread and bitter herbs. 12 They shall not remain of him until morning, and they shall not break a bone on him: they shall do him according to all the Statutes of the Passover. 13 And the man whom he is clean, and is not in a journey, and has failed to do the Passover, and that soul shall be cut off from her People: for the Karban Offering of hwhy was not brought in His Appointed Time, that man shall bear his sin. 14 And if a stranger shall sojourn with you, and does the Passover to hwhy; according to the Statute of the Passover, and according to His Ordanance, so shall do: One Statute shall be for you, for the stranger, and for the native of the land.

15 And in the day that
ta-the Tabernacle was raised up, the Cloud covered ta-the Tabernacle of the Tent of the Testimony: and in the evening was upon the Tabernacle as an appearance of Fire, until morning. 16 So shall be continually: the Cloud covered him, and the appearance of Fire by night. 17 And of mouth of the going up of the the Cloud from upon the Tent, and after so the Sons of Israel pulled up: and in the place which shall abode there the Cloud, the Sons of Israel shall encamp there. 18 Upon the Mouth of hwhy, the Sons of Israel, they shall pull up, and upon the Mouth of hwhy they encamped: all the days that the Cloud upon the Tabernacle abode they encamped. 19 And in the tarrying of the Cloud upon the Tabernacle many days, and the Sons of Israel, they kept ta-the Charge of hwhy, and they did not pull up. 20 And was, when the Cloud shall be numbered of days upon the Tabernacle; upon the Mouth of hwhy they encamped, and upon the Mouth of hwhy they pulled up. 21 And was, when the Cloud from evening until morning, and was taken up the Cloud in the morning, and they pulled up: or by day and by night and the cloud was taken up, and they pulled up. 22 Or two days, or a month, or days on end, in tarrying the cloud upon the Tabernacle, to abode upon him, the Sons of Israel, they shall encamp and shall not pull up: and in taken up, they pulled up. 23 Upon the Mouth of hwhy they encamped, and upon the Mouth of hwhy they pulled up: they kept ta-the Charge of hwhy, upon the Mouth of hwhy by the hand of Moses.


(Note: Not all verses will have comments)


Verses three and eleven

3 In the fourteenth day in this month, between the mixings, you shall do him in his Appointed Time: according to all His Statutes, and according to all His Ordinances, you shall do him.... 11 In the second month in the fourteenth day, between the mixings, they shall do him upon the unleavened bread and bitter herbs.

The "him" in the verses relates to Yeshua, the Living Word, who became the Passover Lamb who was sacrificed for us, as the apostle Paul stated in his letter to the assembly in Corinth

1 Corinthians 5:7 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:

There is a reason the phrase "between the mixings" is translated.
Looking at the Hebrew text in these verses, it says "Beyn Ha-aravim" (Mybreh Nyb). We will look at these two Hebrew words


Looking at the words:

BETWEEN

The Hebrew word for between is "beyn"- Bet, Yod, Nun Sophit (
Nyb). It is from Strong's Concordance number 996, and its definition

(Sometimes in the plural masculine or feminine); properly the constructively contracted form of an otherwise unused noun from H995; a distinction; but used only as a preposition, between (repeated before each noun, often with other particles); also as a conjugation, either... or: - among, asunder, at, between (-twixt . . . and), + from (the widest), X in, out of, whether (it be... or), within.

Beyn is translated as "between".


MIXINGS

The Hebrew word for mixings is "eh-rehv"- Ayin, Resh, Bet (
bre). Its is from Strong's concordance number 6153, and its defintion

From H6150; dusk: -  + day, even (-ing, tide), night.

from 6150 "ah-rahv" (
bre), and its definition

A primitive root (rather identical with H6148 through the idea of covering with a texture); to grow dusky at sundown: - be darkened, (toward) evening.

from 6148 
"ah-rahv" (bre), and its definition

A primitive root; to braid, that is, intermix; technically to traffic (as if by barter); also to give or be security (as a kind of exchange): - engage, (inter-) meddle (with), mingle (self), mortgage, occupy, give pledges, be (-come, put in) surety, undertake.

Erev is translated as "evening" or "mixing".

Looking at this chart of a twenty four hour day cycle below

24 Hour Cycle

Notice that the occurance of the transitions from light to darkness for dusk, and from darkness to light for dawn, only occurs "after" the sun sets and "before" the sun rises from the horizon. These are the two "mixings" that occur on a daily basis.

Some verses interpret this phrase as "between the evenings". If this was the interpretation, that would take the time frame between sundown on the fourteenth to sundown on the fifteenth. This is too long a time for the Israelites to slay a lamb or kid- twenty four hours, for if they waited until the daytime, it would be too late to kill it, and it say that the destroyer killed the firstborns whose lentils and doorposts were not shown with the blood "during the middle of th night". Another way to interpret this phrase is "between the mixings" which would be between sundown of the fourteenth and sunrise of the fourteenth- between dusk and dawn, a twelvish hour time line. This provides the best interpretation. Though it make the possibility of killing it after midnight, it would not be common sense for the Israelites to kill it that late at night, in the wee hours of the morning. They would have killed it after the sunset on the night of the fourteenth. You can read my "Passover/Unleavened Bread" information on this website by clicking on the link below.

PASSOVER/UNLEAVENED BREAD




Verses six through fourteen

6 And were men, who were defiled ones of a soul of an Adam, and they were not able to do the Passover on that day: and they were brought to the face of Moses and to the face of Aaron in that day: 7 and those men, they said to him, We are defiled of a soul of an Adam: to why are we restrained, to not bring ta-a Karban Offering of hwhy in His Appointed Time in the midst of the Sons of Israel? 8 And Moses said to them, Stand, and I will hear what hwhy shall command to you. 9 And hwhy spoke to Moses, to say, 10 Speak to the Sons of Israel, to say, If a man, a man, shall be unclean of a soul or on a distant journey, of you, or of your generations, and do the Passover to hwhy. 11 In the second month in the fourteenth day, between the mixings, they shall do him upon the unleavened bread and bitter herbs. 12 They shall not remain of him until morning, and they shall not break a bone on him: they shall do him according to all the Statutes of the Passover. 13 And the man whom he is clean, and is not in a journey, and has failed to do the Passover, and that soul shall be cut off from her People: for the Karban Offering of hwhy was not brought in His Appointed Time, that man shall bear his sin. 14 And if a stranger shall sojourn with you, and does the Passover to hwhy; according to the Statute of the Passover, and according to His Ordanance, so shall do: One Statute shall be for you, for the stranger, and for the native of the land.

The men were most likely buring one of their relatives, and this caused them to be unclean. This alternate date of the second Biblical month of Ziv/Iyar was applied to the Passover day, but it didn't say that it was also applied to the seven day of the Feast of Unleavened Bread. This was so, because the Passover Meal was located in their homes, and not at Jerusalem, as it's noted in the Torah portion of Mishpatim, in the book of Exodus

Exodus 23:14 Three times you will feast to Me in the year. 15 You will keep ta the Feast of the Unleavened Bread: seven days you will eat unleavened bread, as which I commanded you, for the appointed time of the month of the Aviv; for in him you came out from Egypt: and they shall not see My Face empty: 16 And the Feast of the Harvest, the firstfruits of your labors, which you have sown in the field: and the Feast of the Ingathering, in the going out of the year, in your gathering ta-your work from the field. 17 Three times in the year shall all of your males appear to the face of The Adon hwhy.

Question: "If the men were unclean on the Passover in the second Biblical month, does this mean that the rest of the Spring High Holy Days and Fall High Holy Days have to be a month later as well"? The answer is "no", otherwise, 
hwhy would have said so. hwhy only made this exception regarding the Passover, because it was a "crucial" part of the High Holy Days, in which the Passover is the "anchor" for the other High Holy Days. When the true date of the Passover started in the first month, the High Holy Days Clock started ticking. Those who were unclean in the first month, who had to wait in the fourteenth day of the second month to do the Passover, but had to count the fifty days to Shavuoth with the rest of their brothers who did the Passover in the first month, and follow the Fall High Holy Days in the seventh Biblical month with the rest of their brothers.

This could be compared to "Joe and Nick", a.k.a. Joseph of Arimathaea and Nicodemus, in the Passover account, who had to take Yeshua's body, embalm Him, wrap Him and place Him in Joseph's tomb located around the Garden of Gethsemene, during Passover, as noted in the Gospel of John

John 19:38 And after this Joseph of Arimathaea, being a disciple of Yeshua, but secretly for fear of the Jews, besought Pilate that he might take away the body of Yeshua: and Pilate gave him leave. He came therefore, and took the body of Yeshua. 39 And there came also Nicodemus, which at the first came to Yeshua by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. 40 Then took they the body of Yeshua, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.

Nick and Joe would have had to wait until the second Biblical month to observe the Passover Meal.

Looking at verse twelve again

12 ...and they shall not break a bone among him: they shall do him according to all the Statutes of the Passover.

This week's Torah portion verse was fulfilled when Yeshua's bones were not broken at His crucifixion, also in the Gospel of John

John19:36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.

This alternative date was applied during King Hezekiah's reign, noted in the book of the Chronicles

2 Chronicles 30:1 And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the House of hwhy at Jerusalem, to keep the Passover unto hwhy, Elohim of Israel. 2 For the king had taken counsel, and his princes, and all the Congregation in Jerusalem, to keep the Passover in the second month. 3 For they could not keep it at that time, because the Priests had not sanctified themselves sufficiently, neither had the People gathered themselves together to Jerusalem. 4 And the thing pleased the king and all the Congregation. 5 So they established a decree to make proclamation throughout all Israel, from Beersheba even to Dan, that they should come to keep the Passover unto hwhy, Elohim of Israel, at Jerusalem: for they had not done it of a long time in such sort as it was written. 6 So the posts went with the letters from the king and his princes throughout all Israel and Judah, and according to the Commandment of the king, saying, Ye Sons of Israel, turn again unto hwhy, Elohim of Abraham, Isaac, and Israel, and He will return to the remnant of you, that are escaped out of the hand of the kings of Assyria. 7 And be not ye like your fathers, and like your brethren, which trespassed against hwhy, Elohim of their fathers, who therefore gave them up to desolation, as ye see. 8 Now be ye not stiffnecked, as your fathers were, but yield yourselves unto hwhy, and enter into His Sanctuary, which He hath sanctified for ever: and serve ta-hwhy, your Elohim, that the fierceness of His wrath may turn away from you. 9 For if ye turn again unto hwhy, your brethren and your sons shall find compassion before them that lead them captive, so that they shall come again into this land: for hwhy, your Elohim, is gracious and merciful, and will not turn away His Face from you, if ye return unto Him. 10 So the posts passed from city to city through the country of Ephraim and Manasseh even unto Zebulun: but they laughed them to scorn, and mocked them. 11 Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem. 12 Also in Judah the hand of the Elohim was to give them one heart to do the commandment of the king and of the princes, by the Word of hwhy. 13 And there assembled at Jerusalem much people to keep ta-the Feast of Unleavened Bread in the second month, a very great congregation. 14 And they arose and took away ta-the altars that were in Jerusalem, and ta all the altars for incense took they away, and cast them into the brook Kidron. 15 Then they killed the Passover on the fourteenth day of the second month: and the Priests and the Levites were ashamed, and sanctified themselves, and brought in the Elevation Offerings into the House of hwhy. 16 And they stood in their place after their manner, according to the Torah of Moses the man of the Elohim: the Priests sprinkled ta-the blood, which they received of the hand of the Levites. 17 For there were many in the Congregation that were not sanctified: therefore the Levites had the charge of the killing of the Passovers for every one that was not clean, to sanctify them unto hwhy. 18 For a multitude of the People, even many of Ephraim, and Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet did they eat ta-the Passover otherwise than it was written. But Hezekiah prayed for them, saying, The Good hwhy shall atone every one 19 that prepareth his heart to seek the Elohim, hwhy, Elohim of his fathers, though he be not cleansed according to the purification of the Sanctuary.20 And hwhy hearkened to Hezekiah, and healed ta-the People. 21 And the Sons of Israel that were present at Jerusalem kept ta-the Feast of Unleavened Bread seven days with great gladness: and the Levites and the Priests praised hwhy day by day, singing with loud instruments unto hwhy. 22 And Hezekiah spake comfortably unto all the Levites that taught the Good Knowledge of hwhy: and they did eat throughout ta-the Appointed Time seven days, offering Peace Offerings, and making confession to hwhy, Elohim of their fathers.

This Chronicle account shows that they observed the Feast of Unleavened Bread in the second Biblical month. It also confirms, based what I mentioned earlier, that the men had to miss the Feast of Unleavened Bread, because they were unclean and could not participate to meet 
hwhy at the Tent of Appointment for this time, of the three times in the year, they were to present their sacrifices to Him.

Based on the Chronicles account, it is probable that the Israelite men in this week's Torah portion were observing the Feast of the Unleavened in Jerusalem in the second Biblical month as well, and it's based
in the Torah portion of Khukath, in the book of Numbers

Numbers 19:11 The one touching among the dead of any soul of an Adam, and shall be unclean seven days.

It would make sense that the Israelite men in this week's Torah portion were not able to go to Jerusalem until the second Biblical month, because of this Khukath Commandment.

Looking at verse fourteen again

14 And if a stranger shall sojourn with you, and does the Passover to hwhy; according to the Statute of the Passover, and according to His Ordanance, so shall do: One Statute shall be for you, for the stranger, and for the native of the land.

This means that the Stranger who is in an Israelite's home has to participate in the Passover.

There is no separate Torah for the stranger to do the Passover differently. It is noted in the Torah portion of Bo, in the book of Exodus

Exodus 12:48 And when a stranger shall sojourn with you, and you do the Passover to hwhy, every male to him shall be circumcised, and then shall come near to prepare him; and shall be like the native of the land: and anyone uncircumcised shall not eat on him. 49 One Torah shall be to the native, and to the stranger that sojourns in your midst.

The key is that the stranger had to be circumcised to participate in the Passover.







CHAPTER 10

Numbers 10:1-36

Num 10:1 And 
hwhy spoke to Moses, to say, 2 Make for yourself two trumpets of silver; you shall make them beaten: and they shall be to you for the calling of the Congregation, and for moving ta-the camps. 3 And they shall blow on them, and all of the Congregation, they shall gather to you to the Entrance of the Tent of Appointment. 4 And if they blow on one, and the rulers of the Heads of the Thousands of Israel, they shall gather to you. 5 And of your blowing of a signal, and the camps, they shall pull up that camp to the east. 6 And of your blowing of a signal a second time, and shall pull up the camps that are encamped to the right (south): they shall blow a signal for their journeys. 7 And in the assembling of ta-the Assembly, you shall blow, and not signal. 8 And the sons of Aaron, the Priests, they shall blow on the trumpets; and they shall be to you for a Statute of Ages for your generations.

9 And if you go warring in your land against the enemy that oppress you, and you shall sound on the trumpets; and you shall be remembered toward the Face of
hwhy, your Elohim, and you shall be saved from your enemies. 10 And in the day of your gladness, and in your Appointed Times, and in the heads of your months, you shall blow on the trumpets upon your Elevation Offerings, and upon the Sacrifices of your Peace Offerings; and they shall be to you for a Memorial to the Face of your Elohim: I am hwhy, your Elohim.

11 And it was in the second year, in the second month, in the twentieth of the month, the Cloud was taken up from upon the Tabernacle of the Testimony. 12 And the Sons of Israel, they pulled up for their journeys from the Wilderness of Sinai; and the Cloud abode in the Wilderness of Paran. 13 And they pulled up on the first, upon the Mouth of
hwhy, by the hand of Moses.

14 And among the first pulled up the standard of the camp of the sons of Judah by their armies: and upon his army was Nahshon, son of Amminadab. 15 And upon the army of the tribe of the sons of Issachar was Nethaneel, son of Zuar. 16 And upon the army of the tribe of the sons of Zebulun was Eliab, son of Helon.

17 And the Tabernacle was taken down; and the sons of Gershon and the sons of Merari, they pulled up, bearing the Tabernacle.

18 And pulled up the standard of the camp of Reuben by their armies: and upon his army was Elizur, son of Shedeur. 19 And upon the army of the tribe of the sons of Simeon was Shelumiel, son of Zurishaddai. 20 And upon the army of the tribe of the sons of Gad was Eliasaph, son of Deuel.

21 And the Kohathites, they pulled up bearing the Sanctuary, and they raised up
ta-the Tabernacle unto their departure.

22 And pulled up the standard of the camp of the sons of Ephraim by their armies: and upon his army was Elishama, son of Ammihud. 23 And upon the army of the tribe of the sons of Manasseh was Gamaliel, son of Pedahzur. 24 And upon the army of the tribe of the sons of Benjamin was Abidan, son of Gideoni.

25  And pulled up the standard of the camp of the sons of Dan, with addition to all the camps by their armies: and upon his army was Ahiezer, son of Ammishaddai. 26 And upon the army of the tribe of the sons of Asher was Pagiel, son of Ocran. 27 And upon the army of the tribe of the sons of Naphtali was Ahira, son of Enan. 28 These were the journeys of the sons of Israel by their armies, and they pulled up.

29 And Moses said to Hobab, son of Raguel, the Midianite, father-in-law of Moses, We are pulling up to the place which 
hwhy said, I shall give to you: Go with us, and we will do good to you: for hwhy has spoken good upon Israel. 30 And he said to him, I will not go; for but to my land, and to my kindred. 31 And he said, Do you not forsake us now; for upon thus, you know the encampment in the wilderness, and you shall be to us for eyes. 32 And shall be, if you go with us, and shall be the goodness of Him, whch hwhy shall do good with us, and the goodness shall be to you. 33 And they pulled up from the Mount of hwhy, a course of three days: and the Ark of the Covenant of hwhy pulled up to their faces, of a course of three days, to search for themselves a resting place. 34 And the Cloud of hwhy was upon them by day, in their pulling up from the Camp.

35 And was, in pulling up the Ark, and Moses said, Rise, 
hwhy, and your enemies shall scatter; and your haters shall flee from Your face. 36 And in resting, shall say, Return, hwhy, to the mryiads of thousands of Israel.


(Note: Not all verses will have comments)


Verses one through eight

1 And hwhy spoke to Moses, to say, 2 Make for yourself two trumpets of silver; you shall make them beaten: and they shall be to you for the calling of the Congregation, and for moving ta-the camps. 3 And they shall blow on them, and all of the Congregation, they shall gather to you to the Entrance of the Tent of Appointment. 4 And if they blow on one, and the rulers of the Heads of the Thousands of Israel, they shall gather to you. 5 And of your blowing of a signal, and the camps, they shall pull up that camp to the east. 6 And of your blowing of a signal a second time, and shall pull up the camps that are encamped to the right (south): they shall blow a signal for their journeys. 7 And in the assembling of ta-the Assembly, you shall blow, and not signal. 8 And the sons of Aaron, the Priests, they shall blow on the trumpets; and they shall be to you for a Statute of Ages for your generations.

In verse three, the Hebrew text word for "on them" is "baheyn", Bet, Heh, Nun Sophit (
Nhb). This Hebrew phrase reveals to us that the trumpets are feminine.

The silver trumpets were to be blown for these kinds of signals:

ONE (Both Trumpets Blown): For the calling of the Congregation
TWO (One Trumpet Blown): For the calling of the Elders of of the Heads of the Thousands of Israel
THREE (Signal Blown): Signals blown for each camp

Notice that there aren't any silver trumpet signals mentioned for Aaron and his sons. Because there were only a few of them, and they would most likely be at the front of the line.

When one counts for each camp, it comes to a total of seven camps. That means the two silver trumpets are blown as a signal for each of the seven camps to pull up.

This is the order of the blowing of the two silver trumpets for each camp:

First Signal Blown: The east sun rising camp pulled up
Second Signal Blown: The Gershonites rising camp pulled up
Third Signal Blown: The Merarites camp pulled up
Fourth Signal Blown: The right (south) camp pulled up
Fifth Signal Blown: The Kohathites camp pulled up
Sixth Signal Blown: The sea (west) camp pulled up
Seventh Signal Blown: The hidden (north) camp pulled up

Notice that there aren't any silver trumpet signals mentioned for Aaron and his sons. Because there were only a few of them, and they would most likely be at the front of the line.


Indirectly related, the angels sounded these seven signals from the seven trumpets, noted in the book of Revelation

Revelation 8:2 And I saw the seven angels which stood before hwhy; and to them were given seven trumpets.... 6 And the seven angels which had the seven trumpets prepared themselves to sound.

FIRST TRUMPET

Revelation 8:7 The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.


SECOND TRUMPET

Revelation 8:8 And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood; 9 And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.


THIRD TRUMPET

Revelation 8:10 And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; 11 And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.


FOURTH TRUMPET

Revelation 8:12 And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise. 13 And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!


FIFTH TRUMPET

Revelation 9:1 And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. 2 And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. 3 And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. 4 And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of 
hwhy in their foreheads. 5 And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. 6 And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. 7 And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men. 8 And they had hair as the hair of women, and their teeth were as the teeth of lions. 9 And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle. 10 And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11 And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. 12 One woe is past; and, behold, there come two woes more hereafter.


SIXTH TRUMPET

Revelation 9:13 And the sixth angel sounded, and I heard a voice from the four horns of the Golden Altar which is before 
hwhy, 14 Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. 15 And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. 16 And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them. 17 And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone. 18 By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19 For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt. 20 And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: 21 Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.


SEVENTH TRUMPET

Revelation 11:15 And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of His Messiah; and He shall reign for ever and ever. 16 And the four and twenty elders, which sat before 
hwhy on their seats, fell upon their faces, and worshipped hwhy, 17 Saying, We give Thee thanks, hwhy El Shaddai, who Art, and Wast, and Art to Come; because Thou hast taken to Thee Thy great power, and hast reigned. 18 And the nations were angry, and Thy wrath is come, and the time of the dead, that they should be judged, and that Thou shouldest give reward unto Thy servants the prophets, and to the saints, and them that fear Thy Name, small and great; and shouldest destroy them which destroy the earth. 19 And the Temple of hwhy was opened in Heaven, and there was seen in His Temple the Ark of His Testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

These seven trumpets, or "signals", portray the "pulling up" of these wraths that will occur on the earth at the end times, during the seven years tribulation. I am not prophecying here, but it is certain that this is nearing the time of the Jubilee year for 2017, based on the information that the time clock started when Israel was recognized to be given as a state in 1917 by the Balfour Declaration. Then fifty years later, the Jubilee year, in 1967, when the Jews recaptured Jerusalem for the first time in 1,900 years. Fifty years from 1967, the next Jubilee year, is "2017". The only thing the Jews need, that is left, is the claim to build an Altar, at minimum, and ultimately the Temple.

Looking at the word TRUMPET

The Hebrew word for trumpet is "khah-tsoh-tsrah"- Khet, Tsade, Tsade, Resh, Heh (
hruux). It is from Strong's Concordance number 2689, and its definition

By reduplication from H2690; a trumpet (from its sundered or quavering note): - trumpet (-er).

from 2690 "khah-tsahr", "khah-tsoh-tseyr", "khah-tsoh-reyr" (rux, ruux, rrux), and its definition

A primitive root; properly to surround with a stockade, and thus separate from the open country; but used only in the reduplicated form (the second and third forms; to trumpet, that is, blow on that instrument): - blow, sound, trumpeter.


These are other possible examples what the two silver trumpets look like

Two Silver Trumpets

Two Silver Trumpets


Looking that the word BLOW

T
he Hebrew for blow is "tah-kah"- Tav, Kuph, Ayin (eqt
). It is from Strong's Concordance number 8628, and its definition

A primitive root; to clatter, that is, slap (the hands together), clang (an instrument); by analogy to drive (a nail or tent pin, a dart, etc.); by implication to become bondsman (by handclasping): - blow ([a trumpet]), cast, clap, fasten, pitch [tent], smite, sound, strike, X suretiship, thrust.

This is the also the word "tikiah". The Jewish and about all of the Messianic/Hebraic Roots people traditionally use this word as a sound style when the shofar is blown, especially during the Fall High Holy Day of Yom Teruah.



Verse nine

9 And if you go warring in your land against the enemy that oppress you, and you shall sound on the trumpets; and you shall be remembered toward the Face of hwhy, your Elohim, and you shall be saved from your enemies.

King David most likely wrote a verse based his thought from this week's Torah portion verse

Psalms 18:3 I will call upon hwhy, who is worthy to be praised: so shall I be saved from mine enemies.



Verse ten

10 And in the day of your gladness, and in your Appointed Times, and in the heads of your months, you shall blow on the trumpets upon your Elevation Offerings, and upon the Sacrifices of your Peace Offerings; and they shall be to you for a Memorial to the Face of your Elohim: I am hwhy, your Elohim.

This is saying that the Israelites were to blow the trumpets for the twelve [or thirteen] new Biblical sighted moons, and for the seven High Holy Days. King David based this in the book of Psalms

Psalms 81:1 To the chief Musician upon the Gittith, of Asaph. Sing aloud to Elohim, our Strength: make a joyful noise to the Elohim of Jacob. 2 Lift up a psalm, and bring hither the timbrel, the pleasant harp with the psaltery. 3 Blow the shofar in the new moon, in the full moon, on our feast day. 4 For this is the Statute for Israel, he is the Ordinance to the Elohim of Jacob.

David even commanded for the Commandment of the trumpets, by making the Levites to blow with the shofars. The priests were only allowed to blow the silver trumpets during these Appointed Times and new moons.



Verse eleven

11 And it was in the second year, in the second month, in the twentieth of the month, the Cloud was taken up from upon the Tabernacle of the Testimony.

The Israelites finally pulled up to depart from Mount Sinai, in Eastern Saudi Aarabia. Looking at the time they arrived at Mount Sinai, noted in the Torah portion of Yithro, in the book of Exodus

Exodus 19:1 In the third month, of the Sons of Israel going out from the land of Egypt, in this day, they came to the Wilderness of Sinai. 2 And they pulled up from Rephidim, and they came to the Wilderness of Sinai, and they camped in the wilderness; and Israel, they camped there before the mountain.

The arrival of this day would be the fifteenth day of the third month of Sivan in their first year of their journey, as noted in the Torah portion of Masei, in the book of Numbers

Numbers 33:3 And they pulled up from Rameses in the first month, in the fifteenth day of the first month; from after the Passover, the Sons of Israel, they went out on a high hand to the eyes of all the Egypt. 4 And Egypt was burying ta whom hwhy had struck among them: every firstborn and on their elohim, hwhy executed judgments.

Calculating the time they left on the twentieth day of the second month in the second year, the Israelites stayed at Mount Sinai for eleven months and five days. Also, regarding the issue of the unclean men who could not observe the Passover and most likely the Feast of Unleavened Bread in chapter nine, noted earlier, they would have left during the time they were observing the sixth day of the Feast of Unleavened Bread.



Verses fourteen through twenty eight

THE CAMP PULLOUT

In this week's Torah portion passage, it doesn't say where Aaron and his sons were located in the Camp. There are two possibilites:

ONE: Aaron and his sons were in front of all the Camp, most likely behind Moses, as Moses is the one who is leading the Camp to follow the Pillars and Cloud and Fire.

TWO: Since Aaron and his sons were of the Levitical tribe of the Kohathites, and since it's the Kohathites that dealt with the Tabernacle's furniture, it could be probable that Aaron and his sons were in presence with the furniture during the Israelites' journeys.

This first chart is the march order of the Israelite Camp, showing Aaron and his sons in front of the Camp, but behind Moses

March Order Of The Camp


This is a chart showing the Israelite Camp without Aaron and his sons in front of the camp, as were if they were part of the Levitical Kohathite tribe

Israelite Camp


This is a chart the Agape Catholic Bible Study website made of this plan, which is a pretty good chart

Israelite Camp


Notice that in the Gershonites who were carrying the fabrics and hardware of the Tabernacle, the Merarites who were carrying the hardware, and the Kohathites who were carrying the five compiled major appliance items of the Tabernacle, noted in the Torah portion of B'midbar and Naso, were located between the armed camps. This was 
hwhy's means of protecting His Tabernacle by having the major military camps each in front and back of the Levites.

As I noted earlier, it would make sense that Aaron and his sons would be in front of the pack behind Moses, because there would be times where the sons of Aaron would carry the Ark in the upcoming battles.


Looking at these accounts regarding the carrying of the Ark of the Covenant in the book of Joshua

Joshua 3:1 And Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the Sons of Israel, and lodged there before they passed over. 2 And it came to pass after three days, that the officers went through the host; 3 And they commanded ta-the people, saying, When ye see ta the Ark of the Covenant of hwhy, your Elohim, and the priests the Levites bearing him, then ye shall remove from your place, and go after him. 4 Yet there shall be a space between you and him, about two thousand cubits by measure: come not near unto him, that ye may know ta-the way by which ye must go: for ye have not passed this way heretofore.

Joshua 6:1 Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in. 2 And 
hwhy said unto Joshua, See, I have given into thine hand ta-Jericho, and ta-the king of her, and ta-the mighty men of valour. 3 And ye shall compass the city, all ye men of war, and go round about ta-the city once. Thus shalt thou do six days. 4 And seven Priests shall bear to the face of the Ark seven trumpets of yoveyl-horns (yoveyl-blasts): and the seventh day ye shall compass ta-the city seven times, and the Priests shall blow with the shofars. 5 And it shall come to pass, that when they make ta-a long blast with the horn, and when ye hear the sound of the trumpet, all the People shall shout with a great shout; and the wall of the city shall fall down flat, and the People shall ascend up every man straight before him. 6 And Joshua the son of Nun called the Priests, and said unto them, Take up ta-the Ark of the Covenant, and let seven Priests bear seven shofars of yoveyl-horns (yoveyl-blasts) to the face of the Ark of hwhy.

Question: "Who carried the Ark of the Covenant during the campains?" This can be resolved based on these two accounts in the book of the prophet Samuel

1 Samuel 2:11 And Elkanah went to Ramah to his house. And the child did minister unto ta-hwhy ta-before Eli, the Priest. 12 Now the sons of Eli were sons of Belial; they knew not ta-hwhy. 13 And the Priests' Custom with ta-the People was, that, when any man offered sacrifice, the Priest's servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand;

1 Samuel 4:1 And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Ebenezer: and the Philistines pitched in Aphek. 2 And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men. 3 And when the People were come into the Camp, the Elders of Israel said, Wherefore hath hwhy smitten us to day before the Philistines? Let us fetch ta-the Ark of the Covenant of hwhy out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies. 4 So the People sent to Shiloh, that they might bring from thence ta the Ark of the Covenant of hwhy of Hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the Ark of the Covenant of the Elohim. 5 And when the Ark of the Covenant of hwhy came into the camp, all Israel shouted with a great shout, so that the earth rang again. 6 And when the Philistines heard ta-the noise of the shout, they said, What meaneth the noise of this great shout in the Camp of the Hebrews? And they understood that the Ark of hwhy was come into the Camp. 7 And the Philistines were afraid, for they said, Elohim is come into the camp. And they said, Woe unto us! for there hath not been such a thing heretofore. 8 Woe unto us! who shall deliver us out of the hand of these mighty Elohim? these are the Elohim that smote the Egyptians with all the plagues in the wilderness.

Looking at this chart of the Levitical Priesthood showing the lineage of Aaron

Levitical Priesthood

This reveals to us that Eli and his sons are of the line of Aaron, and they are the ones that are responsible for the Priestly Service of the Tabernacle, and based on the account of Samuel, it was the sons of Aaron that carried the Tabernacle during the campaigns.

Looking at some more account of Joshua's campaign against Jericho, noted in the book of Joshua

Joshua 6:7 And he said unto the People, Pass on, and compass ta-the city, and let him that is armed pass on before the Ark of hwhy. 8 And it came to pass, when Joshua had spoken unto the People, that the seven Priests bearing the seven shofars of yoveyl-horns (yoveyl-blasts) passed on toward the Face of hwhy, and blew with the shofars: and the Ark of the Covenant of hwhy followed them. 9 And the armed men went before the Priests that blew with the shofars, and the rereward came after the Ark, the Priests going on, and blowing with the shofars.

This shows us that the seven Priests were in front of the Ark of the Covenant followed by the Israelite army.

This is a chart of the Israelite Army showing an idea of the pattern of the march in Jericho with the seven priests with the shofars


Camp


On a different matter, notice that the first tribe that is in front of the march order of the camp is Judah, and his name means "praise". This is symbolic for those who are believers that we are to give "praises" to hwhy/Yeshua.

King David made great Psalms of praises, one of the great ones is in Psalms 150

Psalms 150:1 Praise ye hy. Praise El in His Sanctuary: praise Him in the firmament of His power. 2 Praise Him for His mighty acts: praise Him according to His excellent greatness. 3 Praise Him with the sound of the shofar: praise Him with the psaltery and harp. 4 Praise Him with the timbrel and dance: praise Him with stringed instruments and organs. 5 Praise Him upon the loud cymbals: praise Him upon the high sounding cymbals. 6 Let every thing that hath breath praise hy. Praise ye hy.

This also relates to hwhy/Yeshua giving praises to those who are obeying His word. The apostle Paul also praised the assembly in Corinth for following the Ordinances he provided for them, no doubt based in the Torah

1 Corinthians 11:2 Now I praise you, brethren, that ye remember me in all things, and keep the Ordinances, as I delivered them to you.

The last person in line in the march is Naphtali, and his name means "wrestled", or "struggled". This is symbolic of us as believers who are "spiritually wrestling" or "spiritually struggling" in our walk with 
hwhy/Yeshua when we disobey His Word, even at times when we are either going though a crises. A good example of this is mentioned by the apostle Paul in his letter to the assembly in Ephesus

Ephesians 6:12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

This also relates to what Moses said, when he gave warning to the Israelites if they listen to the voice of 
hwhy, and if they don't listen to the voice of hwhyis. It's noted in the Torah portion of Ki Thavo, in the book of Deuteronomy

BLESSING

Deuternonomy 28:1 And shall be, if listening, you shall listen in the Voice of hwhy, your Elohim, to observe to do all ta-His Commandments which I am commanding you this day, and hwhy, your Elohim, will set you high above all nations of the earth: 2 And all these blessings shall come upon you, and overtake you, if you shall listen in the Voice of hwhy, your Elohim.... 13 And hwhy shall set you for the head [Judah], and not for the tail [Naphtali];

When the Israelites are listening to the Voice of 
hwhy and does what He says, they become the "symoblic praise" of the head, symbolic of Judah, while the enemy "symbolically struggles" at the tail, symbolic of Naphtali.


CURSING

Deuteronomy 28:15 And shall be, if you will not listen to the voice of hwhy your Elohim, to observe to do ta-all His commandments and His statutes which I am commanding you today; and shall come upon you all these curses, and overtake you:... 44 He shall lend to you, and you shall not lend to him: he shall be of a head [Judah], and you, you shall be of a tail [Naphtali].

When the Israelites disobeyed listening to 
hwhy, they "symoblically struggled" at the head, symbolic of Naphtali, and their enemies get the "symbolic praise" over them at the head, symbolic of Judah.



Verses twenty nine through thirty two

29 And Moses said to Hobab, son of Raguel, the Midianite, father-in-law of Moses, We are pulling up to the place which hwhy said, I shall give to you: Go with us, and we will do good to you: for hwhy has spoken good upon Israel. 30 And he said to him, I will not go; for but to my land, and to my kindred. 31 And he said, Do you not forsake us now; for upon thus, you know the encampment in the wilderness, and you shall be to us for eyes. 32 And shall be, if you go with us, and shall be the goodness of Him, whch hwhy shall do good with us, and the goodness shall be to you.

Moses asked his brother-in-law to go with them in the wilderness. How many of you have asked a family member who did not have the revelations like you to go with you with Messianic/Hebraic Roots movenent? I have done it personally myself with my family. Abraham did it with Lot when he was Abram, as noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 12:1 And hwhy said to Abram, Go of you from your land, and from your birth place, and from the house of your father, to the land that I will show you: 2 and I will make you of a great nation, and I will bless you, and I will make your name great, and shall be a blessing: 3 And from those blessing you I will bless, and from cursing I will curse: and among you, all families of the earth will be blessed. 4 And Abram went as which hwhy spoke to him; and Lot went with him: and Abram was a son of five years and seventy years in his departure from Haran, 5 and Abram took ta-Sarai, his wife, and ta-Lot, son of his brother, and ta-all their goods that they had gathered, and ta-the souls that they had gotten in Haran; and they went out to go to the land of Canaan; and they came to the land of Canaan.

Looking at the following words:

HOBAB

The Hebrew word for Hobab is "Khoh-vahv"- Khet, Bet, Bet (
bbx). It is from Strong's Concordance number 2246, and its definition

From H2245; cherished; Chobab, father in law of Moses: - Hobab.

from 2245 "khah-vahv" (
bbx), and its definition

A primitive root (compare H2244, H2247); properly to hide (as in the bosom), that is, to cherish (with affection): - love.

from 2244 "khah-vah" (
abx), and its definition

A primitive root (compare H2245); to secrete: -  X held, hide (self), do secretly.

Hobab means "cherished".


REUEL

The Hebrew word for Reuel is "R'oo-eyl"- Resh, Ayin, Vav, Aleph, Lamed (lawer). It is from Strong's Concordance number 7467, and its definition

From the same as H7466 and H410; friend of God; Reuel, the name of Moses’ father in law, also of an Edomite and an Israelite: - Raguel, Reuel.

Reu

from 7466 "r'oo" (
wer), and its definition

For H7471 in the sense of H7453; friend; Reu, a postdiluvian patriarch: - Reu.

from 7471 "r'ee" (
yer), and its definition

From H7462; pasture: - pasture.

from 7462 "rah-ah" (
her), and its defintion

A primitive root; to tend a flock, that is, pasture it; intransitively to graze (literally or figuratively); generally to rule; by extension to associate with (as a friend): -    X break, companion, keep company with, devour, eat up, evil entreat, feed, use as a friend, make friendship with, herdman, keep [sheep] (-er), pastor, + shearing house, shepherd, wander, waste.

Reu means "shepherd"

El

from 410 "eyl" (
la), and its definition

Shortened from H352; strength; as adjective mighty; especially the Almighty (but used also of any deity): - God (god), X goodly, X great, idol, might (-y one), power, strong. Compare names in “-el.”

from 352 "a-yil" (
lya), and its defintion

From the same as H193; properly strength; hence anything strong; specifically a chief (politically); also a ram (from his strength); a pilaster (as a strong support); an oak or other strong tree: - mighty (man), lintel, oak, post, ram, tree.

from 193 "ool" (
lwa), and its definition

From an unused root meaning to twist, that is, (by implication) be strong; the body (as being rolled together) also powerful: - mighty, strength.

El means "El".

Reuel means "Shepherd of El" or "El is My Shepherd".


These meanings together reveals a phrase:

The Cherished Shepherd of El

This would be Yeshua, the Cherished Shepherd of El, and Yeshua noted this in the Gospel of John

John 10:1 I am the Good Shepherd: the Good Shepherd giveth His life for the sheep.
John 10:14 I am the Good Shepherd, and know My sheep, and am known of Mine.



Verse thirty three and thirty four

33 And they pulled up from the Mount of hwhy, a course of three days: and the Ark of the Covenant of hwhy pulled up to their faces, of a course of three days, to search for themselves a resting place. 34 And the Cloud of hwhy was upon them by day, in their pulling up from the Camp.

These three days would take the time line from the twentieth day through the twenty second day of the second month of Iyar. The former unclean men, and their families, would have celebrated their last two days of the Feast of Unleavened Bread while travelling this three day journey.

According to the chronology of the Israelites' journeys, they stopped at Kibroth-Hattaavah, as noted in the Torah portion of Masei, in the book of Numbers

Numbers 33:16 And they pulled up from the Wilderness of Sinai, and they pitched in Kibroth-Hattaavah.

Looking at the word COURSE

The Hebrew word for course is "deh-rekh"- Dalet, Resh, Kaph Sophit (
Krd
). It is from Strong's Concordance number 1870. Its definition

From H1869; a road (as trodden); figuratively a course of life or mode of action, often adverbially: - along, away, because of, + by, conversation, custom, [east-] ward, journey, manner, passenger, through, toward, [high-] [path-] way [-side], whither [-soever].

From 1860 "dah-rakh" (
Krd), and its definition

A primitive root; to tread; by implication to walk; also to string a bow (by treading on it in bending): - archer, bend, come, draw, go (over), guide, lead (forth), thresh, tread (down), walk.

This is where we get our modern English word "direction".

Indirectly related, a day to hwhy is of a thousand years and a thousand years as of a day, as the apostle Peter noted in his epistle

2 Peter 3:8 But, beloved, be not ignorant of this one thing, that one day is with hwhy as a thousand years, and a thousand years as one day.

These three days course would be like the symbolic three days account in the book of Hosea

Hosea 6:2 Shall keep us alive with two days: in the third day shall raise us up, and we shall live to His Face.

This is a prophecy that Yeshua will have His believers spiritually kept alive on earth for 2,000 years (two days), and He will raise them around the beginning of the third thousandth year (third day) which the raising of believers, as noted by the aostle Paul in his letter to the assembly in Thessalonica

1 Thessalonians 4:14 For if we believe that Yeshua died and rose again, even so them also which sleep in Yeshua will the Lord bring with Him. 15 For this we say unto you by the Word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16 For the Lord Himself shall descend from the heavens with a shout, with the voice of the archangel, and with the trump of hwhy: and the dead in Messiah shall rise first: 17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18 Wherefore comfort one another with these words.

These three days represent the last three thousand years (three days) of 
hwhy's 7,000 years plan (seven days), based on the seven days of creation in Genesis chapters one and two. As Brad Scott of Wildbranch Ministry states "The end is declared from the beginning".



Verses thirty five and thirty six

35 And was, in pulling up the Ark, and Moses said, Rise, hwhy, and your enemies shall scatter; and your haters shall flee from Your face. 36 And in resting, shall say, Return, hwhy, to the mryiads of thousands of Israel.

These are the two calls in Hebrew:

THE RISING CALL

Kybya wupyw hwhy hmwq
Koomah hwhy V'yah-phoo-tsoo Oyvey-khah

Kynpm Kyan wonyw
V'yanoo-soo M'sah-ney-khah Meepahney-khah


THE RETURNING CALL

larsy ypla twbbr hwhy hbws
Shoovah hwhy Ree-v'voth Ahl-phey Yeesrah-eyl

In the Hebrew Tanakh, these two verses carry inverted Nuns- one before verse thirty five and one after verse thirty six

Inverted Nuns

According to Monte Judah of Lion and Lamb Ministries, these inverted Nuns are saying that this would be a separte book in itself.

Monte Judah also noted on his July 2004's Yavoh Magazine, under the article "The Jots and Tittles of Moses", regarding these two Toraic verses

"The inverted Nuns stand out as a class all their own when seeing the Jots and Tittles of Moses. Preceding verse 35 and following verse 36, Moses place the letter Nun by itsef and reversed it. He drew it backwards. It is the ancient version of what we know to be a set of brackets. In fact it looks like a bracket we use today "j". The sages of Israel say that Moses was trying to draw our attention to the wisdom in those two verses. They go further. They say that the wisdom in verses 35 and 36 are equivalent to the wisdom of Genesis or any other book of the Torah. They said with Numbers divided into three parts by the Inverted Nuns, that the Torah is seven pillars of wisdom.

Wisdom has built her house, she has hewn out her seven pillars; PRO 9:1

The letter nun means life (the quickening of life). The letter pictures a fiesh swimming away quickly. But a letter drawn backwards, what does that mean? It is  the quickening of life from the dead. That which was dead has come alive. It is [a] sign for resurrection. With that in mind, look at the verses again.

Verse 35 describes the resurrection fo the Messiah. This is when Yeshua gained victory over his enemies. As a result, they have been scattered and must flee from His presence. He has gained victory over death.

Verse 36 describes our resurrection which happens at the Lord's return to Israel. The myriads of Israel's family is the flock of Jacob, the redeemed of Jacob.

This portion of Scripture is so profound that Jews use these words to open and close the Ark with the Torah scroll. Whenever the Torah is brought out of the ark, we say, "Arise O Lord,..." and whenever, it is put back, we say, "Return OLord,..."

The inverted Nuns illustrate the two great resurrections, first for the Messiah, and then for us at His return".


As I commented in the beginning of this week's Torah portion, I noted that we are priests in
hwhy, with Yeshua as the Eternal High Priest. We as believers in Yeshua would raise the Ark of the Covenant by symbolically raising up Yeshua.


My family speaks the "return verse" in Hebrew when we go to bed, and we use the "aris
e verse" in Hebrew when we awake from bed for the day. It is a good practice and it helps memorize the Hebrew verses.







CHAPTER 11

Numbers 11:1-35

Num 11:1 And the People were evil, according to their complaints in the Ears of
hwhy: and hwhy heard; and His anger glowed; and she burned against them, the Fire of hwhy, and she consumed among the edge of the Camp. 2 And the People cried to Moses; and Moses prayed to hwhy, and the Fire, she was quenched. 3 And called the name of that place Taberah: for the fire of hwhy had burned on them.

4 And the mixed multitude that were in their midst lusted a lust: and the Sons of Israel, they turned, and they wept also, and they said, Who shall have us eat flesh? 5 We remember
ta-the fish, which we ate in Egypt freely; ta the cucumbers, and ta the melons, and ta-the leeks, and ta-the onions, and ta-the garlic: 6 And now, our soul is dried up: is not any, except to the manna of our eyes. 7 And the manna, he was as coriander seed, and his look was as the look of the bdellium. 8 And the People rushed, and gleaned, and they ground in mill stone, or they beat in a mortar, and they boiled in pots, and the made him of cakes: and was his taste as the taste of fresh oil. 9 And in coming down the dew upon the Camp by night, the manna came down upon him. 10 And Moses heard ta-the People weeping by their families, each to the entrance of his tent: and glowed the anger of hwhy much; and was evil in the eyes of Moses.

11 And Moses said to 
hwhy, To why have You done evil to your servant? and to why I have not found grace in Tour Eyes, to put ta-the burden of all this People upon me? 12 That I, I have conceived ta all this People? If I shall birth them, that You shall say to me, Carry him in your bosom, as which a nursing father shall lift up ta-the sucking upon the ground which you have sworn to his fathers? 13 Where is to me flesh to give to all this People? For they weep upon me to say "Give to us flesh, and we shall eat". 14 I, by myself alone, am not able to lift up ta-all this People, for is too heavy with me. 15 And if as thus, You do to me, that smitting me, now smite, if I have found grace in Your Eyes; and I shall not look on my evil.

16 And 
hwhy said to Moses, Gather for Me seventy men from the Elders of Israel, whom you know, for they are the Elders of the People, and his Officers; and you shall take them to the Tent of Appointment, and they shall resort there with you. 17 And I shall come down, and I shall speak with you there: and I shall take from the Spirit which is upon you, and I shall put upon them; and they shall bear with you among the burden of the People, and you shall not lift up yourself by your aloneness. 18 And you shall say to the People, Sanctify for tomorrow, and you shall eat flesh: for you have wept in the Ears of hwhy, to say, Who shall make us eat flesh? For was good for us being in Egypt: and hwhy shall give to you flesh, and you shall eat. 19 You shall not eat one day, and not two days, and not five days, and not ten days, and not twenty days; 20 unto a month of days, until that comes out from your nostrils, and shall be to you for loathsomeness: because that you have despised ta-hwhy who is in your midst, and you have wept to His Face, to say, To why this, we came out from Egypt? 21 And Moses said, six hundred thousand footmen are the People whom I am in his midst; and You, You have said, I shall give to them flesh, and they shall eat a month of days. 22 The flocks and the herds shall be slaughtered for them, and be found for them? If ta-all the fish of the sea and are gathered for them, and be found for them?

23 And 
hwhy said to Moses, Is the hand of hwhy short? Now you shall see the befalling of you My Word, if not. 24 And Moses went out, and spoke to the People ta the Eords of hwhy, and gathered the seventy men from the Elders of the People, and stood them around the Tent. 25 And hwhy came down in the Cloud, and spoke to him, and separated from the Spirit that was upon him, and gave upon the seventy men, the elders: and was, as rested the Spirit upon them, and they prophesied, and they did not continue.

26 And two men, they remained in the Camp, the name of the one was Eldad, and the name of the second was Medad: and the Spirit, she had rested upon them; and on them, they were written, and they had not gone out to the Tent: and they prophesied in the Camp. 27 And the young man ran, and told to Moses, and said, Eldad and Medad are prophecying in the Camp. 28 And answered Joshua, son of Nun, minister of Moses of his youth, and said, My lord Moses, stop them. 29 And Moses said to him, Are you jealous by me? And that, all the People of
hwhy shall be assigned prophets, that hwhy shall put ta-His Spirit upon them. 30 And Moses was gathered into the Camp, he and the Elders of Israel.

31 And a wind pulled up from 
ta hwhy, and brought quails from the sea, and were dispersed upon the Camp, as a course of a day here, and as a course of a day here, around the Camp, and as were as two cubits upon the face of the earth. 32 And the People rose all that day, and all the night, and all the day after, and they gathered ta-the quails: the one gathering the least, gathered ten homers: and they spread for themselves a spreading around the Camp. 33 The flesh, they were still not yet cut off between their teeth, and the anger of hwhy was glowed against the People, and hwhy struck against the People of a much great plague. 34 And called ta-the name of that place Kibroth Hattaavah: for there they buried the People that lusted. 35 The People pulled up from Kivroth Hattaavah to Hazeroth; and they were at Hazeroth.


(Note: Not all verses will have comments)


Starting with an audio recording:

KEITH GREEN

So You Wanna Go Back to Egypt

Right Click and choose "Save As".



Verses one through three

And the People were evil, according to their complaints in the Ears of hwhy: and hwhy heard; and His anger glowed; and she burned against them, the Fire of hwhy, and she consumed among the edge of the Camp. 2 And the People cried to Moses; and Moses prayed to hwhy, and the Fire, she was quenched. 3 And called the name of that place Taberah: for the fire of hwhy had burned on them.

This was hwhy's equivalency of lighting a fire from the hem of someone's garment.

Looking at the word TABERAH

The Hebrew word for Taberah is "Tah-veyrah"- Tav, Bet, Ayin, Resh, Heh (
hrebt). It is from Strong's Concordance number 8404, and its definition

From H1197; burning; Taberah, a place in the Desert: - Taberah.

from 1197 "bah'ahr" (
reb), and its definition

A primitive root; to kindle, that is, consume (by fire or by eating); also (as denominative from H1198) to be (become) brutish: - be brutish, bring (put, take) away, burn, (cause to) eat (up), feed, heat, kindle, set ([on fire]), waste.

from 1198 "bah'ahr" (
reb), and its definition

From H1197; properly food (as consumed); that is, (be extension) of cattle brutishness; (concretely) stupid: - brutish (person), foolish.

This placed was nicknamed Taberah, becuase of 
hwhy's anger was "glowed", or commonly translated as "kindled".

Peter Thalhofer of El Shaddai Ministries, noted that they have forgotten the purpose of leaving Egypt, meaning, that they forgotten hwhy and what hwhy did for them by delivering them from Egyptian bondage, hence, the First Word (Commandment).



Verses four through ten

4 And the mixed multitude that were in their midst lusted a lust: and the Sons of Israel, they turned, and they wept also, and they said, Who shall have us eat flesh? 5 We remember ta-the fish, which we ate in Egypt freely; ta the cucumbers, and ta the melons, and ta-the leeks, and ta-the onions, and ta-the garlic: 6 And now, our soul is dried up: is not any, except to the manna of our eyes. 7 And the manna, he was as coriander seed, and his look was as the look of the bdellium. 8 And the People rushed, and gleaned, and they ground in mill stone, or they beat in a mortar, and they boiled in pots, and the made him of cakes: and was his taste as the taste of fresh oil. 9 And in coming down the dew upon the Camp by night, the manna came down upon him. 10 And Moses heard ta-the People weeping by their families, each to the entrance of his tent: and glowed the anger of hwhy much; and was evil in the eyes of Moses.

This is the first account of the manna, noted in the Torah portion of B'shalakh, in the book of Exodus

Exodus 16:31 And the House of Israel called ta-his name, man: and he was like the seed of white coriander; and his taste was like wafers in honey.

Looking at the word MANNA

This Hebrew word for manna is "mahn"- Mem, Nun Sophit (Nm). It is from Strong's Concordance number 4478, and its definition

From H4100; literally a whatness (so to speak), that is, manna (so called from the question about it): - manna.

from 4100 "mah" (
hm), and its definition

A primitive particle; properly interrogitive what? (including how?, why? and when?); but also exclamations like what! (including how!), or indefinitely what (including whatever, and even relatively that which); often used with prefixes in various adverbial or conjugational sneses: - how (long, oft, [-soever]), [no-] thing, what (end, good, purpose, thing), whereby (-fore, -in, -to, -with), (for) why.


Man means "what", but it can also be "who".


The manna is from the Hebrew phoenetic word "mahn", for our modern English word "man". This is "the Man", who is Yeshua, and He revealed Himself as "the Manna" whom the People ate. It's noted in the Gospel of John

John 6:31 Our fathers did eat manna in the desert; as it is written, He gave them bread from the heavens to eat. 32 Then Yeshua said unto them, Verily, verily, I say unto you, Moses gave you not that bread from the heavens; but My Father giveth you the True Bread from the heavens. 33 For the Bread of hwhy is He which cometh down from the heavens, and giveth life unto the world. 34 Then said they unto Him, Lord, evermore give us this Bread. 35 And Yeshua said unto them, I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst. 36 But I said unto you, That ye also have seen Me, and believe not. 37 All that the Father giveth Me shall come to Me; and him that cometh to Me I will in no wise cast out. 38 For I came down from the heavens, not to do Mine own will, but the Will of Him that sent Me. 39 And this is the Father's Will which hath sent Me, that of all which He hath given Me I should lose nothing, but should raise it up again at the last day. 40 And this is the Will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life: and I will raise him up at the last day.


This was a rare account that occurred in the Israelite Camp, because it was the "non-Israelite natives", or "the mixed multitude", who started the "lust" of the "good things" they had back in Egypt. This can be compared in the Torah portion of Vay-Yeyra, in the book of Genesis, when Lot's wife, who was not of the natural line of Abram's father, but a Sodomite, in a way "lusted" for her home by turning around and looking at the city of her birth, which the Messenger of 
hwhy told them not to do, and caused her to be judged by turning into a pillar of stone. Second, the native Israelites followed after their lust. Of an indirect related issue, what did the rock group, the Beatles, go for religious influence in August 1967? The Hindu Guru, Maharishi Mehesh Yogi, in India. In the Wikipedia website, they were attending "...for an advanced Trancendental Meditation (MT)". Also, in the mid to late 1960's, the youths from the Western European nations including the United States were also getting influenced by the Eastern religions. Though it was not an act of complaining, but it shows how easy a movement, or an issue, can spread, especially between 1.8 and 3 million people in the Israelite Camp.

The non-Israelite natives' lust could be symbolized by the world's lust. This is based on the apostle John's epistle

1 John 2:16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.

The pride of life, includes the "good things" in the past life, as well as current and future issues.

We as believers in Messiah are still living in our flesh, and our flesh at times would like to go back to the "good things" of our past, a.k.a. "Memory Lane", or "The Good Old Days". Also, our flesh at times, want to lust the good things of life, but we cannot depend on our flesh to the good things of our past. Yeshua also said this to His disciples, noted in the Gospel of John

John 15:19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

Also, the apostle John noted in his epistle

1 John 2:15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.

For some of us, those good things of our past locations in life, could intefere, or cloud our minds, by not remembering the reason we left that location in the first place, whether it was a bad experience with the people in the society, or the culture, or government, or we couldn't excel because of the limitations those locations could provide for us, etc. This is the similar thing that the non-Israelite natives did, and passed it to the biological Israelites.



Verses eleven through fifteen

11 And Moses said to hwhy, To why have You done evil to your servant? and to why I have not found grace in Tour Eyes, to put ta-the burden of all this People upon me? 12 That I, I have conceived ta all this People? If I shall birth them, that You shall say to me, Carry him in your bosom, as which a nursing father shall lift up ta-the sucking upon the ground which you have sworn to his fathers? 13 Where is to me flesh to give to all this People? For they weep upon me to say "Give to us flesh, and we shall eat". 14 I, by myself alone, am not able to lift up ta-all this People, for is too heavy with me. 15 And if as thus, You do to me, that smitting me, now smite, if I have found grace in Your Eyes; and I shall not look on my evil.

Looking at verse fifteen, Moses was frustrated and angry and asked 
hwhy in anger to kill him. This is not the first time Moses asked hwhy to remove himself from His sight, when he found out that they built the golden calf. It's noted in the Torah portion of , in the book of Exodus

Exodus 32:31 And Moses returned to hwhy, and said, Oh now, this People have sinned a great sin, and they have made for themselves an elohim of gold. 32 And now, if You will lift away their sin, and if not, blot me now from Your Scroll which You have written. 33 And hwhy said to Moses, Whom that has sinned to Me, I blot him out from My Scroll.

The spostle Paul also had a similar matter, but he wanted to do it for the sake of saving his brethren, as noted in his letter to the assembly in Rome

Romans 9:1 I say the truth in Messiah, I lie not, my conscience also bearing me witness in the Holy Spirit, 2 That I have great heaviness and continual sorrow in my heart. 3 For I could wish that myself were accursed from Messiah for my brethren, my kinsmen according to the flesh: 4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the Covenants, and the giving of the Torah, and the Service of hwhy, and the promises; 5 Whose are the fathers, and of whom as concerning the flesh Messiah came, who is over all, hwhy blessed for ever. Amen.

Moses was noted to have an anger problem, and sometimes he used his anger without discernment to request hwhy to take him out of the picture. But hwhy knew that, and He responded in ways to get Moses back in line.

This is what the apostle James said regarding lust in his epistle

James 1:13 Let no man say when he is tempted, I am tempted of hwhy: for hwhy cannot be tempted with evil, neither tempteth He any man: 14 But every man is tempted, when he is drawn away of his own lust, and enticed. 15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. 16 Do not err, my beloved brethren.

Too bad the Israelites did not have this warning from James when they were in the wilderness, but they didn't. When they lusted for flesh, they got it and those who made the cries about it paid with their lives.



Verses sixteen through twenty five

16 And hwhy said to Moses, Gather for Me seventy men from the Elders of Israel, whom you know, for they are the Elders of the People, and his Officers; and you shall take them to the Tent of Appointment, and they shall resort there with you. 17 And I shall come down, and I shall speak with you there: and I shall take from the Spirit which is upon you, and I shall put upon them; and they shall bear with you among the burden of the People, and you shall not lift up yourself by your aloneness. 18 And you shall say to the People, Sanctify for tomorrow, and you shall eat flesh: for you have wept in the Ears of hwhy, to say, Who shall make us eat flesh? For was good for us being in Egypt: and hwhy shall give to you flesh, and you shall eat. 19 You shall not eat one day, and not two days, and not five days, and not ten days, and not twenty days; 20 unto a month of days, until that comes out from your nostrils, and shall be to you for loathsomeness: because that you have despised ta-hwhy who is in your midst, and you have wept to His Face, to say, To why this, we came out from Egypt? 21 And Moses said, six hundred thousand footmen are the People whom I am in his midst; and You, You have said, I shall give to them flesh, and they shall eat a month of days. 22 The flocks and the herds shall be slaughtered for them, and be found for them? If ta-all the fish of the sea and are gathered for them, and be found for them? 23 And hwhy said to Moses, Is the hand of hwhy short? Now you shall see the befalling of you My Word, if not. 24 And Moses went out, and spoke to the People ta the Eords of hwhy, and gathered the seventy men from the Elders of the People, and stood them around the Tent. 25 And hwhy came down in the Cloud, and spoke to him, and separated from the Spirit that was upon him, and gave upon the seventy men, the elders: and was, as rested the Spirit upon them, and they prophesied, and they did not continue.

hwhy said to Moses "Ok, I will give them what they wish for, and they will regret it".

This is what happens to some of us as believers, at times, when we want things or want to do things "our way". 
hwhy gave us a free will, and He says to those who choose to go that route, "Ok, I'll let you do it, but you will be sorry for choosing this route, and you will reap what you sow". This continues.



Verses twenty six through thirty

26 And two men, they remained in the Camp, the name of the one was Eldad, and the name of the second was Medad: and the Spirit, she had rested upon them; and on them, they were written, and they had not gone out to the Tent: and they prophesied in the Camp. 27 And the young man ran, and told to Moses, and said, Eldad and Medad are prophecying in the Camp. 28 And answered Joshua, son of Nun, minister of Moses of his youth, and said, My lord Moses, stop them. 29 And Moses said to him, Are you jealous by me? And that, all the People of hwhy shall be assigned prophets, that hwhy shall put ta-His Spirit upon them. 30 And Moses was gathered into the Camp, he and the Elders of Israel.

This is comparable with the disciples telling Yeshua to stop a certain person from casting out devils. It is noted in the Gospel of Mark

Mark 9:38 And John answered Him, saying, Master, we saw one casting out devils in Thy Name, and he followeth not us: and we forbad him, because he followeth not us. 39 But Yeshua said, Forbid him not: for there is no man which shall do a miracle in My Name, that can lightly speak evil of Me. 40 For he that is not against us is on our part. 41 For whosoever shall give you a cup of water to drink in My Name, because ye belong to Messiah, verily I say unto you, he shall not lose his reward. 42 And whosoever shall offend one of these little ones that believe in Me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. 43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: 44 Where their worm dieth not, and the fire is not quenched. 45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: 46 Where their worm dieth not, and the fire is not quenched. 47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the Kingdom of hwhy with one eye, than having two eyes to be cast into hell fire: 48 Where their worm dieth not, and the fire is not quenched. 49 For every one shall be salted with fire, and every sacrifice shall be salted with salt. 50 Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.

Some of us belivers in Messiah also receive the gift of prophecy, as the apostle Paul noted in his letters to the assemblies in Rome and in Corinth

Romans 12:4 For as we have many members in one body, and all members have not the same office: 5 So we, being many, are one body in Messiah, and every one members one of another. 6 Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;

1 Corinthians 12:7 But the manifestation of the Spirit is given to every man to profit withal. 8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit; 10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: 11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.

Looking at the following words:

ELDAD

The Hebrew word "Ehl-dahd"- Aleph, Lamed, Dalet, Dalet (
ddla) is from Strong's Concordance number 419, and its definition

From H410 and H1730; God has loved; Eldad, an Israelite: - Eldad.

El

It is noted earlier in Reuel's name.

Dad

from 1730 "dohd" (
dd), and its definition

From an unused root meaning properly to boil, that is, (figuratively) to love; by implication a love token, lover, friend; specifically an uncle: - (well-) beloved, father’s brother, love, uncle.

Eldad means "El is Love".


MEDAD

The Hebrew word for Medad is "Meydad"- Mem, Yod, Dalet, Dalet (
ddym). It is from Strong's concordance number 4312, and its definition

From H3032 in the sense of loving; affectionate; Medad, an Israelite: - Medad.

from 3032 "yadad" (
ddy), and its definition

A primitive root; properly to handle (compare H3034), that is, to throw, for example lots: - cast.

from 3034 "yadah" (
hdy), and its definition

A primitive root; used only as denominative from H3027; literally to use (that is, hold out) the hand; physically to throw (a stone, an arrow) at or away; especially to revere or worship (with extended hands); intensively to bemoan (by wringing the hands): - cast (out), (make) confess (-ion), praise, shoot, (give) thank (-ful, -s, -sgiving).

Medad is "loving", or "compassionate", or "worship".
The Hebrew word dod is where we get our modern English word "dude".

Putting the meanings of these two names together, this is what it says:

"El is Love, who is Loving (or El is Love, who is Compassionate)"

This is revealed in the apostle John's epistle

1 John 4:4 Ye are of hwhy, little children, and have overcome them: because greater is He that is in you, than he that is in the world. 5 They are of the world: therefore speak they of the world, and the world heareth them. 6 We are of hwhy: he that knoweth hwhy heareth us; he that is not of hwhy heareth not us. Hereby know we the Spirit of Truth, and the spirit of error. 7 Beloved, let us love one another: for love is of hwhy; and every one that loveth is born of hwhy, and knoweth hwhy. 8 He that loveth not knoweth not hwhy; for hwhy is Love. 9 In this was manifested the love of hwhy toward us, because that hwhy sent His only Begotten Son into the world, that we might live through Him. 10 Herein is love, not that we loved hwhy, but that He loved us, and sent His Son to be the propitiation for our sins. 11 Beloved, if hwhy so loved us, we ought also to love one another.



Verses thirty-one through thirty four

31 And a wind pulled up from ta hwhy, and brought quails from the sea, and were dispersed upon the Camp, as a course of a day here, and as a course of a day here, around the Camp, and as were as two cubits upon the face of the earth. 32 And the People rose all that day, and all the night, and all the day after, and they gathered ta-the quails: the one gathering the least, gathered ten homers: and they spread for themselves a spreading around the Camp. 33 The flesh, they were still not yet cut off between their teeth, and the anger of hwhy was glowed against the People, and hwhy struck against the People of a much great plague. 34 And called ta-the name of that place Kibroth Hattaavah: for there they buried the People that lusted.

This is what happens when believers want to eat the "quails" of the world, or eating the "sins" of the world. Based on what I heard from a Christian teacher, sins are enjoyable for a while. But it will catch up to you, and it will make you sick. It will also bring you to bondage, and potentially death. I'll mentnion this again by the apostle James in his epistle

James 1:13 Let no man say when he is tempted, I am tempted of hwhy: for hwhy cannot be tempted with evil, neither tempteth he any man: 14 But every man is tempted, when he is drawn away of his own lust, and enticed. 15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. 16 Do not err, my beloved brethren.

Looking at the words KIBROTH HATTAAVAH

The Hebrew words KiBroth Hattaavah is "Kee-v'roth Hah-tah-ah-vah" (
hwath twrbq
). It is from Strong's Concordance number 6914, and its definition

From the feminine plural of H6913 and H8378 with the article inteposed; graves of the longing; Kibroth hat Taavh, a place in the Desert: - Kibroth-hattaavah.


Kibroth

from 6913 "keh-vehr" or "keevrah" (
hrbq
or rbq), and its definition

From H6912; a sepulchre: - burying place, grave, sepulchre.

From 6912 "kah-vahr"
(rbq), and its definition

A primitive root; to inter: -  X in any wise, bury (-ier).

Kibroth means "graves" or "coverings".


Hattaavah

from 8378 "tah-ah-vah" (
hwat
), and its definition

From H183 (abbreviated); a longing; by implication a delight (subjectively satisfaction, objectively a charm): - dainty, desire, X exceedingly, X greedily, lust (ing), pleasant. See also H6914.


from 183 "ah-vah" (hwa), and its definition

A primitive root; to wish for: - covet, (greatly) desire, be desirous, long, lust (after).


Hattaavah means "longing" or "lusting".

Kibroth Hattaavah means "graves of the longing" or "coverings of the lusting".

We in the Messiah are to be contempt, as the apostle Paul noted in his letter the assembly in Phillipia, in his letter to Timothy, and in the book of Hebrews

Phillipians 4:11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.

1 Timothy 6:8 And having food and raiment let us be therewith content.

Hebrew 13:5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.

In other words, be content in Yeshua the Messiah.




Verse thirty five

35 The People pulled up from Kivroth Hattaavah to Hazeroth; and they were at Hazeroth.

This stop is also noted in the Torah portion of Masei, in the book of Numbers

Numbers 33:17 And they pulled up from Kibroth-Hattaavah, and they pitched in Hazeroth.

Looking at the word
HAZEROTH

The Hebrew word for Hazeroth is "Khah-tseyroth" (
twrux
). It is from Strong's number 2698, and its definition

Feminine plural of H2691; yards; Chatseroth, a place in Palestine: - Hazeroth.

from 2691 "khah-tseyr" (
rux) and the definition

From H2690 in its original sense; a yard (as inclosed by a fence); also a hamlet (as similarly surrounded with walls): - court, tower, village.

from 2690 "khah-tsahr", "khah-tsoh-tseyr", "khah-tsoh-reyr" (rux, ruux, rrux), and its definition

A primitive root; properly to surround with a stockade, and thus separate from the open country; but used only in the reduplicated form (the second and third forms; to trumpet, that is, blow on that instrument): - blow, sound, trumpeter.


Notice that this last Strong's source number and definition is the same that was defined for the silver trumpets mentioned in chapter ten. My question is did the silver trumpets play a role in the calling of the name of this place? It is strongly probable.

Notice also that one of the Hebrew words in this definition also translates as a court, or a yard enclosed in a fence.
Regarding this journey stop, it is a place where the Israelites are considered as a hamlet, or as a place where they are fenced in, in isolation. In relation to us as believers in the Messiah, we are at times put in isolation, by feeling alone and feeling that no one is there to help us. The prophet Elijah felt this simialar way when he faced the prophets of Baal regarding who's elohim is the Elohim, as noted in the book of the Kings

1 Kings 18:21 And Elijah came unto all the People, and said, How long halt ye between two opinions? if hwhy be the Elohim, follow Him: but if Baal, then follow him. And the people answered him not a word. 22 Then said Elijah unto the people, I, even I only, remain a prophet of hwhy; but Baal's prophets are four hundred and fifty men.

and when he isolated himself, escaping from Queen Jezebel, and went into hiding at a cave on Mount Sinai

1 Kings 19:8 And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb, the Mount of the Elohim [Mount Sinai]. 9 And he came thither unto a cave, and lodged there; and, behold, the word of hwhy came to him, and he said unto him, What doest thou here, Elijah?

This is an image of Mount Sinai showing the location of Elijah's Cave

Mount Sinai Elijah's Cave

Elijah's Cave

Mount Sinai 

That's how believers feel this way at times too. We have to hide and be like hamlets in our own cave locations, sometimes we are isolated from others based on personal tragic situations, like losing a loved one. We also experince this when we teach others, or preach the Gospel of truth, to others, then we get spiritually spent, or get attacked spiritually, mentally, emotionally, psychologically, and physically, and have to go back to our spiritual yards in isolation to get restored. Our Heavenly Father knows that we need this time in these kinds of situations in our lives, and He is there to be with us until it is time for us to get up and move on in our walk of life in Him. As Yeshua said in the Gospel of Matthew

Matthew 28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

The yard that is fenced in could also be conisdered as a "hedge of protection" for the Israelites, as well as "a spiritual hedge of protection" for us in Messiah, through the protection of His Word.







CHAPTER 12

Numbers 12:1-16

Num 12:1 And Miriam and Aaron, she spoke against Moses upon the account of the Cushite woman whom was taken: for a had taken Cushite woman. 2 And they said, that only 
hwhy spoke on Moses? That had not also spoken among us? And hwhy heard. 3 And the man, Moses, was very humble from all of the Adam (mankind) which were upon the face of the ground. 4 And hwhy said suddenly to Moses, and to Aaron, and to Miriam, You three, come out to the Tent of Appointment! And the three of them, they came out. 5 And hwhy came down in the Pillar of the Cloud, and stood at the Entrance of the Tent, and called Aaron and Miriam: and both of them, they came. 6 And said, Hear now My Words!: If your prophet of hwhy shall be in an appearance to him, I will make known, I will speak on him in a dream. 7 Not so of My servant Moses! He is faithful in all of My House! 8 I speak on him Mouth to mouth, and of appearance, and not in riddles; and shall behold the Manifestation of hwhy: And why were you not afraid to speak against My servant, against Moses?! 9 And the anger of hwhy glowed against them; and left.

10 And the Cloud turned away from upon the Tent; and, behold, Miriam was leprous as snow: and Aaron faced to Miriam, and behold, was leprous. 11 And Aaron said unto Moses, Among me, my lord, not now do you not lay upon us sin, which we have done foolishly, and of which we have sinned. 12 Not now, she shall be as dead, of whom in his coming out from the womb of his mother, and is consumed half of his flesh. 13 And Moses cried to 
hwhy, to say, El now! Heal now of her! 14 And hwhy said to Moses, And her father, spitting, had spit in her face, that she be not reproached seven days? She shall be shut out seven days outside of the Camp, and afterwards, she shall be gathered. 15 And Miriam, she was shut out from outside of the Camp seven days: and the People were not pulled up until the gathering of Miriam. 16 And afterward, the People, they pulled up from Hazeroth, and encamped in the Wilderness of Paran.


(Note: Not all verses will have comments)


Verses one and two

1 And Miriam and Aaron, she spoke against Moses upon the account of the Cushite woman whom was taken: for a had taken Cushite woman. 2 And they said, that only among Moses has spoken hwhy? That not also was spoken among us? And hwhy heard.

Looking at the word ONLY

T
he Hebrew word for only is "rahk"- Resh, Kuph (qr). It is from Strong's Concordance number 7535, and its definition

The same as H7534 as a noun; properly leanness, that is, (figuratively) limitation; only adverbially merely, or conjugationally although: - but, even, except, howbeit howsoever, at the least, nevertheless, nothing but, notwithstanding, only, save, so [that], surely, yet (so), in any wise.

from 7534 "rahk" (
qr), and its definition

From H7556 in its original sense; emaciated (as if flattened out): - lean([-fleshed]), thin.

from H7556 "rah-kahk" (
qqr), and its definition

A primitive root; to spit: - spit.

We will see this connection later in this chapter's commentary.


This is the first Biblical record of racial prejudice and discrimination, in this case, by Aaron and Miriam. They didn't come forth and admit that they had an issue with their brother, Moses, marrying a Cushite/Ethiopian woman because she was Black, but they used the excuse that 
hwhy can speak to them as well as Moses. They used this issue to cover up what their real issue was against Moses, though, it was a non-argumentive accusation, but it was the fact that they were jealous. Did they think hwhy didn't know this? hwhy didn't confront them with their real matter, but instead He defended Moses by questioning them as to why they did not fear him. Therefore Miriam received what one can would call "white" leprosy.

Another reason 
hwhy allowed this account to occur, because He revealed in Miriam and Aaron's hearts that they were "jealous" against Moses. This would also be held true by Miriam, for Miriam was the eldest of three siblings. She was probably six or seven years old when her mother put Moses in a pitched basket and put him in the Nile, in Egypt. Miriam was the one watching him making sure that no harm happened to him until the daughter of Pharaoh found him. It was noted in the Torah portion of Sh'moth, in the book of Numbers

Exodus 2:1 And a man from the house of Levi went, and took ta-a daughter of Levi. 2 And the woman, she conceived, and she birthed a son: and she saw him that he was good, she hid him three months. 3 And was not able anymore of the hiding of him, and she took for him an ark of papyrus, and she daubed her in slime and in pitch, and she put ta-the child in her; and she was laid in the reeds by the bank of the river. 4 And his sister, she stood from a distance to know what would be done to him.

5 And the daughter of Pharaoh, she went down to wash upon the river; And her young women were walking over the hand of the river; and she saw 
ta-the ark in the midst of the reeds, and she sent ta-her female servant, and she took her. 6 And she opened her, and she saw him ta-the child: and behold, a young male crying. And she had compassion upon him, and she said, This one is from the children of the Hebrews. 7 And his sister, she said to the daughter of Pharaoh, I can go and I can call a nurse from the Hebrew women for you, and she may nurse ta-the child for you. 8 And the daughter of Pharaoh, she said to her, Go. And the secret young girl, she went and she called ta-the mother of the child. 9 And the daughter of Pharaoh, she said to her, Travel with ta-this child, and nurse him for me, and I, I will give ta-your wages. And the woman, she took the child, and she nursed him. 10 And the child grew, and she came with him to the daughter of Pharaoh, and became to her for a son. And she called his name Moses: And she said, For I drew him from the water.

There was no doubt Miriam was saying this to herself that the she was used of 
hwhy to protect her brother, but yet he is ruler over me.

Also, Aaron had the similar idea by saying that he was the one that
hwhy spoke to him directly to meet Moses in Midian, as also noted in the Torah portion of Sh'moth, in the book of Exodus

Exodus 4:27 And hwhy said to Aaron, Go to the wilderness to meet Moses. And went, and met him in the mountain of the Elohim, and kissed to him. 28 And Moses told to Aaron ta all the Words of hwhy who had sent him, and ta all the signs which were commanded him.

Aaron was three years older than her brother. He was thinking that he should have been a leader, because he was Moses' older brother. So according to both of them, they were both jealous over their youngest sibling.

Notice that Aaron did not get any form of plague or leprosy or any form of uncleanness. Why did he not get any form of consequence like his sister, Miriam, did? Because he was the High Priest, and he was immuned to the matter. If he was defiled, the High Priest's garments would have also been defiled, and Aaron's plague while wearing his garments would have nullified the High Priesthood.

There is something else here that we have not realized.
There is no where in the Bible that hwhy spoke to Miriam. Why did she say that hwhy spoke to her as well? Since there is no mentioning that hwhy spoke to Miriam, why did it say that hwhy spoke to "them", and not just "Aaron"? Is it probable that hwhy didn't speak to Miriam, but Miriam "allied" herself with Aaron, and Miriam, and "persuaded" Aaron to side with her to come against Moses? My answer is "yes". Though Aaron and Miriam were allying together against Moses, it was "Miriam" that spoke against Moses, but not Aaron. Aaron didn't have the courage to speak out against Moses, so Miriam spoke on their behalf. In other words, "here we go again" with Aaron, who was being swayed by Miriam to go against Moses regarding his marriage to the Cushite woman, like in the Torah portion of Ki Thisa, in the book of Exodus, when Aaron was influenced by the Israelites at Mount Sinai in persuading him to lead and to build the golden calf

Exodus 32:1 And the People saw that Moses delayed to come down from the mountain, the People assembled upon Aaron, and they said to him, Arise, make for us elohim which they shall go to our faces; for this Moses who brought us up from the land of Egypt, we do not know what has become of the man. 2 And Aaron said to them, Break off the golden rings which are in the ears of your wives, of your sons, and of your daughters, and bring them to me. 3 And all the People broke off ta-the golden rings which were in their ears, and they were brought to Aaron. 4 And took from their hand, and formed him on a engraving tool, and they made him a molten calf: and they said, These are your elohim, Israel that brought you out from the land of Egypt. 5 And Aaron saw, and built an altar to his face; and Aaron proclaimed, and said, Tomorrow is a feast to hwhy. 6 And they rose up early from tomorrow, and they elevated Elevation Offerings, and they brought Peace Offerings; and the People sat down to eat and his drink, and they rose up to make merry.

In other words, it doesn't take much for Aaron to be swayed to side with anyone. I know that we were like Aaron in our lives as believers in the Messiah.



Verse fourteen

14 And hwhy said to Moses, And her father, spitting, had spit in her face, that she be not reproached seven days? She shall be shut out seven days from outside of the Camp, and afterwards, she shall be gathered.

Looking at the word SPITTING/SPIT

 The Hebrew word for spitting/spit is "yah-rahk"- Yod, Resh, Kuph (
qry). It is from Strong's concordance number 3417, and its definition

A primitive root; to spit: -  X but, spit.

This Hebrew word ties into the Hebrew word in verse two, which is translated "only". hwhy used this specific Hebrew word by using the translation "spit" in verse fourteen, in a way, to say that Miriam indirectly "spat" in Moses' face in verse two, and hwhy defended Moses by "spitting" back at Miriam causing her to be unclean for seven days. What hwhy did to Miriam was an act of, what the agricultural society would call, "reaping and sowing". It is noted in the book of Job

Job 4:8 Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.

Miriam and Aaron had suppressed resentment against Moses which caused Miriam to criticize- a subjective resentment. In "Hebglish" slang, when Miriam "rakked" against Moses, hwhy defended Moses by "rakking" against Miriam. These two same Hebrew words were the "reaping and sowing" in this account. This also applies to us as believers in Messiah, as well as anyone in the world, whether believers or not.


Rico Cortes of Wisdom in Torah Ministries noted that 
hwhy was angry against Miriam and Aaron, like a father to His children. And Rico was right. Look how hwhy spoke to Miriam and Aaron at the Tent of Appointment, in verses four, six and seven

4 "...Come out to the Tent of Appointment!"

6 "...Hear now My Words!"

7 " ...Not so of My servant Moses!"

Do you think 
hwhy was very angry and very upset with them?

Looking at this part in verse fourteen again


14 ...And her father, spitting, had spit in her face, that she be not reproached seven days?...

Where did hwhy get this notion? Was this a common practice during those times? There is no other mention of this in the entire Bible. This must have happened in societies in those cultures during Biblical times. Rico Cortes has a forte in studying the Ancient Near Eastern practices of the times.  This is what Rico found. This is was an act of shame, becuase Miriam shamed his youngest brother, Moses. hwhy stood in the part of the Father to the three siblings. Because Miriam shamed Moses in public, hwhy shamed her in public by putting a plague on her. As Rico Cortes calls it, "measure for measure". Also, Rico and his helpers found this source in relevence to spitting in shame, and it's noted in the book of the prophet Isaiah

Isaiah 50:1 Thus saith hwhy, Where is the bill of your mother's divorcement, whom I have put away? or which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away. 2 Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst. 3 I clothe the heavens with blackness, and I make sackcloth their covering. 4 Adonai hwhy hath given me the tongue of the learned, that I should know how to speak a word in season to him that is ta-weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned. 5 Adonai hwhy hath opened mine ear, and I was not rebellious, neither turned away back. 6 I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. 7 For Adonai hwhy will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed.

This is the result of Isaiah being spat at by the Israelites for speaking the truth to them. The difference is that they were making him ashamed, but he was not ashamed to speak the Word of 
hwhy. As the scripture says in the Brith Khadashah (the New Covenant) by the apostle Paul in his letter to the assembly in Rome

Romams 1:15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. 16 For I am not ashamed of the Gospel of Messiah: for it is the power of hwhy unto salvation to every one that believeth; to the Jew first, and also to the Greek.

Rico also resourced Yeshua being spat upon at by the people, which is noted in the Gospel of Mark

Mark 10:32 And they were in the way going up to Jerusalem; and Yeshua went before them: and they were amazed; and as they followed, they were afraid. And He took again the twelve, and began to tell them what things should happen unto Him, 33 Saying, Behold, we go up to Jerusalem; and the Son of Man shall be delivered unto the Chief Priests, and unto the Scribes; and they shall condemn Him to death, and shall deliver Him to the Gentiles: 34 And they shall mock Him, and shall scourge Him, and shall spit upon Him, and shall kill Him: and the third day He shall rise again.

The spitting on Yeshua was fulfilled, noted in the Gospels of Matthew and Mark

Matthew 26:67 Then did they spit in His Face, and buffeted Him; and others smote Him with the palms of their hands,

Matthew 27:30 And they spit upon Him, and took the reed, and smote Him on the head.

Mark 14:65 And some began to spit on Him, and to cover His Face, and to buffet Him, and to say unto Him, Prophesy: and the servants did strike Him with the palms of their hands.
 
Mark 15:19 And they smote Him on the head with a reed, and did spit upon Him, and bowing their knees worshipped Him.

Both the Jewish authorities and the Roman soldiers spat on Yeshua. Yeshua had to go through this, becuase He had to take on the shame on behalf of the Israelite peoples, including the Jewish people and the lost Ten Northern Tribes who were not in the land, and anyone in any nation wanting to be part of Israel, in order to redeem them from their shame through the Blood of our Messiah. Yeshua also did this to redeem Miriam who was spat at by hwhy in this week's Torah portion verse.

Thank you Rico Cortes for the information.


In our modern era, look what happened to the Black people in the South during the first six decades of the 1900's. They were prevented from receiving voting rights and equal rights and eating and drinking at the same locations from the Southern white people, because they were Black, and were put to work as slaves, taking away their original names and identities. One example was in a recent movie, based on a true story, a Black woman was applying to vote, but the White man who was in charge of approving the applicants, gave harder questions to the Black woman to make it impossible for her to pass the test. He did this against her, because she was Black, He used an ulterior means to prevent her to pass by using the power of his position to dissaprove her right to vote, and by expressing his prejudice and discrimination against the Black woman. I though the United States Civil War ended over 150 years ago. My ancestors and cousins who enacted, served, fought and bled, or died, have been turning over their graves over what happened since the war.

There is still discrimination against the Ethiopian people in Israel today. There was a recent account of a white Israelite policeman treating an Ethiopian Jew with physical abuse. So we think we have racism issues in the United States, Israel has similar issues as well.



This is a redemptive side to the spitting issue by Yeshua, and it's noted in the Gospel of John


John 9:1 And as Yeshua passed by, He saw a man which was blind from his birth. 2 And His disciples asked Him, saying, Master, who did sin, this man, or his parents, that he was born blind? 3 Yeshua answered, Neither hath this man sinned, nor his parents: but that the works of 
hwhy should be made manifest in him. 4 I must work the works of Him that sent Me, while it is day: the night cometh, when no man can work. 5 As long as I am in the world, I am the Light of the World. 6 When He had thus spoken, He spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, 7 And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing. 8 The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? 9 Some said, This is he: others said, He is like him: but he said, I am he. 10 Therefore said they unto him, How were thine eyes opened? 11 He answered and said, A Man that is called Yeshua made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. 12 Then said they unto him, Where is He? He said, I know not. 13 They brought to the Pharisees him that aforetime was blind. 14 And it was the Shabbath day when Yeshua made the clay, and opened his eyes. 15 Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see. 16 Therefore said some of the Pharisees, This man is not of hwhy, because he keepeth not the Shabbath day. Others said, How can a Man that is a sinner do such miracles? And there was a division among them. 17 They say unto the blind man again, What sayest thou of Him, that He hath opened thine eyes? He said, He is a Prophet. 18 But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight. 19 And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see? 20 His parents answered them and said, We know that this is our son, and that he was born blind: 21 But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. 22 These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that He was Messiah, he should be put out of the synagogue. 23 Therefore said his parents, He is of age; ask him. 24 Then again called they the man that was blind, and said unto him, Give hwhy the praise: we know that this Man is a sinner. 25 He answered and said, Whether He be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see. 26 Then said they to him again, What did He to thee? how opened He thine eyes? 27 He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be His disciples? 28 Then they reviled him, and said, Thou art His disciple; but we are Moses' disciples. 29 We know that hwhy spake unto Moses: as for this Fellow, we know not from whence He is. 30 The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence He is, and yet He hath opened mine eyes. 31 Now we know that hwhy heareth not sinners: but if any man be a worshipper of hwhy, and doeth His will, him He heareth. 32 Since the world began was it not heard that any man opened the eyes of one that was born blind. 33 If this Man were not of hwhy, He could do nothing. 34 They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out. 35 Yeshua heard that they had cast him out; and when He had found him, He said unto him, Dost thou believe on the Son of Elohim? 36 He answered and said, Who is He, Lord, that I might believe on Him? 37 And Yeshua said unto him, Thou hast both seen Him, and it is He that talketh with thee. 38 And he said, Lord, I believe. And he worshipped Him. 39 And Yeshua said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. 40 And some of the Pharisees which were with Him heard these words, and said unto Him, Are we blind also? 41 Yeshua said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.

In this case, Yeshua used His spit to make a mud pack to let a blind man see. The Jews traditionally believe that the spittle of the firstborn has healing capabilities. By the way, this account took place on the eighth day of the Solemn Assembly after the Feast of Sukkoth, (and maybe after that eighth day). You can find it on my Sukkoth/Solemn Assembly webpage by clicking on the link below


SUKKOTH/SOLEMN ASSEMBLY



Verse sixteen

16 And afterward, the People, they pulled up from Hazeroth, and encamped in the Wilderness of Paran.

Looking at the word PARAN

The Hebrew word for Paran is "Pah-rahn"- Peh, Aleph, Resh, Nun Sophit (
Nrap). It is from Strong's Concordance number 6290, and its definition

From H6286; ornamental; Paran, a desert of Arabia: - Paran.

from 6286 "pah'ahr" (
rap), and its definition

A primitive root; to gleam, that is, (causatively) embellish; figuratively to boast; also to explain (that is, make clear) oneself; denominatively from H6288, to shake a tree: - beautify, boast self, go over the boughs, glorify (self), glory, vaunt self.

Looking from 6288 "p'oh-rah", or "pohrah", or "poorah" (
hrap, or  harp, or hrap), and its definition

From H6286; properly ornamentation, that is, (plural) foliage (including the limbs) as bright green: - bough, branch, sprig.

It looks like there is going to be a whole lot of "shaking" going on toward the Israelites in this wilderness, as we in Messiah can be "spiritually shaken". Tune into next week's Torah portion.



That ends this week's Torah portion commentary.



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