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rma
EMOR (Say)
Leviticus 21:1-24:23

There are 42 Aleph-Tavs in this week's Torah portion




Mount Sinai
Tent Of Appointment

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CHAPTER 21

Leviticus 21:1-31

Lev 21:1 And 
hwhy said to Moses, Say to the Priests of the sons of Aaron, and you shall say to them, No one shall be defiled by a soul among his People: 2 For but by his relative that are near to him by his mother, and by his father, and by his son, or by his daughter, or by his brother, 3 or by his sister the virgin that are near to him has not been to a man; by her shall be defiled. 4 A leader among his People shall not be defiled to pollute himself. 5 Shall not make bald a baldness on their heads, and they shall not shave the edge of their beards, and they shall not cut a cutting on their flesh. 6 They shall be Holy Ones to their Elohim, and they shall not profane the Name of their Elohim: for they are offering themselves ta-the Fire Offerings of hwhy of the Bread of their Elohim: and they are Holy.

7 They shall not take harlot or profaned woman;
and they shall not take a woman put away (divorced) from her husband: for he is Holy to his Elohim. 8 And you shall sanctify him; for ta-the he brings near the Bread of your Elohim: shall be Holy to you: for I, hwhy, who sanctifies you, am Holy. 9 And if a daughter of a man of a Priest, she profanes herself to whore, she is profaning ta-her father: she shall be burned in the fire.

10 And the High Priest from his brethren who had the Oil of the Anointing pourned on his head, and had
ta-his hand filled putting on ta-the garments, shall not uncover ta-his head, and shall not rent his garments; 11 and shall not come upon any dead soul, for shall not be defiled for his father and for his mother; 12 and shall not go out from the Sanctuary, and shall not pollute ta the Sanctuary of his Elohim, for the Crown of the Oil of Anointing of his Elohim is upon him: I am hwhy. 13 And he shall take a wife in her virginity. 14 A widow, or a put away one, or a profaned harlot, shall not take ta-these: for but shall take a wife of a virgin from his People. 15 And not shall pollute his seed among his People: for I, hwhy, am sanctifying him.

16 And 
hwhy spoke to Moses to say, 17 Speak to Aaron to say, A man from your seed by their generations who shall be in him a blemish shall not draw near to offer the Bread of his Elohim. 18 For shall not draw near any man who has in him a blemish: a blind man, or a lame one, or a flat nosed one, or a deformed one, 19 or a man whom shall be in him a broken foot, or a broken hand, 20 or a crooked back, or a dwarf, or a blemish in his eye, or a scurvy, or scabbed, or has crushed testicles; 21 Any man who has in him a blemish from the seed of Aaron, the Priest, shall not draw near to offer ta-the Fire Offering of hwhy: a blemish is in him; shall not draw near to offer the Bread of his Elohim. 22 ta The Bread of his Elohim is a Holy of the Holies, and shall eat from from the Sanctuary. 23 Only shall not enter to the Veil, and shall not draw near to the Altar, for a blemish is on him; and shall not pollute ta-My Sanctuary: for I, hwhy, am sanctifying them. 24 And Moses spoke to Aaron, and to his sons, and to all the Sons of Israel.


(Note: Not all verses will be commented.)


Verses one through four

1 And hwhy said to Moses, Say to the Priests of the sons of Aaron, and you shall say to them, No one shall be defiled by a soul among his People: 2 For but by his relative that are near to him by his mother, and by his father, and by his son, or by his daughter, or by his brother, 3 or by his sister the virgin that are near to him has not been to a man; by her shall be defiled. 4 A leader among his People shall not be defiled to pollute himself.

Basically, 
hwhy was saying that the sons of Aaron are not to deal with the dead of their own direct Levitical family, nor their other Levitical relatives, nor the Israelites at large, but to stay undefiled, because they are doing the Priestly Service of hwhy., That's why their Levitical relatives had to deal with the souls to take on the defilement for them.

In verse three, when it says "by her shall be defiled", it is relating to the soul.

This implies the same matter to the Elders of Israel in verse four, because they cannot be replaced, but only in their own deaths.

Yeshua was a descendant of the line of Aaron, because of His biological mother, Mary, cousin of Elizabeth of the line of Aaron, which will be explained a litter later.

Yeshua went against protocol when he touched a dead soul, noted in the Gospel of Mark

Mark 5:35 While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further? 36 As soon as Yeshua heard the word that was spoken, He saith unto the ruler of the synagogue, Be not afraid, only believe. 37 And He suffered no man to follow him, save Peter, and James, and John the brother of James. 38 And He cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly. 39 And when He was come in, He saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth. 40 And they laughed him to scorn. But when He had put them all out, He taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying. 41 And He took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise. 42 And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment. 43 And He charged them straitly that no man should know it; and commanded that something should be given her to eat.

Why did Yeshua break the Commandment to not touch a dead soul? As far as I know, it's because He is the Son of Elohim, and His title as Elohim overrulled His physical title as a descendant of the line of Aaron.



Verse five

5 Shall not make bald a baldness on their heads, and they shall not shave the edge of their beards, and they shall not cut a cutting on their flesh.

This is the same Commandment that the Israelites were given in last week's Torah portion of K'doshim, in the book of Leviticus

Leviticus 19:27 You shall not cut round 
the side of your heads, and you shall not mar ta the corners of your beard. 28 And you shall not put on your flesh a cutting for the soul, and you shall not put on yourselves a mark of a tattoo: I am hwhy.

The Priests of Aaron were not to do this, because this is what the perverse pagan priests did in their day.



Verses six through eight

6 They shall be Holy Ones to their Elohim, and they shall not profane the Name of their Elohim: for they are offering themselves ta-the Fire Offerings of hwhy of the Bread of their Elohim: and they are Holy. 7 They shall not take harlot or profaned woman; and they shall not take a woman put away (divorced) from her husband: for he is Holy to his Elohim. 8 And you shall sanctify him; for ta-the he brings near the Bread of your Elohim: shall be Holy to you: for I, hwhy, who sanctifies you, am Holy.

That relates to us as being a Kingdom of Priests as noted in the books of the apostle Peter and Revelation

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 1:6 And hath made us kings and priests unto 
hwhy and His Father; to Him be glory and dominion for ever and ever. Amen.

I have a question on this scripture written by the apostle Paul in his letter to the assembly in Rome

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

and in his letter to the assembly in Galatia

Galatians 3:6 Even as Abraham believed hwhy, and it was accounted to him for righteousness. 7 Know ye therefore that they which are of faith, the same are the children of Abraham.

Since Yeshua is a physical descendant of Aaron and we are also children of Abraham, based on these sources including being a Kingdom of Priests, would that make us adopted children of Aaron through Yeshua as well? Just a throught.

There are are symbolic meanings in verse seven:

Harlot: A soul who is prostituting to the world. Yeshua spoke about the soul losing his soul in the Gospel of Matthew

Matthew 16:26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?

Put Away (Divorced) From Her Husband: A soul who was divorced from 
hwhy, as what happened to the ten tribes of the Northern Kingdom of Israel, noted in the book of the Prophet Jeremiah

Jeremiah 3:6 hwhy said also unto me in the days of Josiah the king, Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. 7 And I said after she had done all these things, Turn thou unto Me. But she returned not. And her treacherous sister Judah saw it. 8 And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also.

This week's Torah portion passage is symbolic of Yeshua wanting a bride that is pure, and a virgin, which is those who are believers in Yeshua.

Indirectly related, there is one account in the Brith Khadashah (the New Covenant) where Joseph almost put away Mary, and it's noted in the Gospel of Matthew

Matthew 1:18 Now the birth of Yeshua, the Messiah, was on this wise: When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Spirit. 19 Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. 20 But while he thought on these things, behold, the angel of hwhy appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Spirit. 21 And she shall bring forth a son, and thou shalt call his Name YESHUA: for He shall save His people from their sins. 22 Now all this was done, that it might be fulfilled which was spoken of hwhy by the prophet, saying, 23 Behold, a virgin shall be with Child, and shall bring forth a Son, and they shall call His Name Emmanuel, which being interpreted is, El With Us. 24 Then Joseph being raised from sleep did as the angel of hwhy had bidden him, and took unto him his wife: 25 And knew her not till she had brought forth her Firstborn Son: and he called His Name YESHUA.



Verse nine

9 And if a daughter of a man of a Priest, she profanes herself to whore, she is profaning ta-her father: she shall be burned in the fire.

This was a harsh judgment to burn a daughter of a Priest of Aaron in the fire. In general, at large, it was probably a common practice of the day in the world, and carried throughout the millennia, especially when it was more popular during the Medieval and Renaissance ages.
Being a daughter of a Levitical Priest was a very high calling in itself, because she was of the Priestly line, and it's important to the Aaronite daughters to set an example for the other Levitical Aaronite daughters as well as for the non Levitical daughters. That is why hwhy had a strict Commandment against the unmarried daughters if they became a prostitute, that they would be burned. This would be manifested with Mary who was a virgin and who was a descendant of the line of Aaron on the basis that her cousin, Elizabeth, is of the line of Aaron, as noted in the Gospel of Luke

Luke1:5 There was in the days of Herod, the king of Judaea, a certain Priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.... 35 And the angel answered and said unto her (Mary), The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that Holy Thing which shall be born of thee shall be called the Son of Elohim. 36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.

Indirectly related, looking in the account of Nadab and Abihu in the Torah portion of Sh'mini, in the book of Leviticus

Leviticus 10:1 And Nadab and Abihu, the sons of Aaron, they took each his censer, and they put fire on them, and they set incense upon her, and they brought near a strange fire to the Face of hwhy which was not commanded them. 2 And a fire, she went out from of the Face of hwhy, and she consumed them, and they died to the Face of hwhy.

 What they did is an act of "prostituting" their offering to 
hwhy by offering a strange fire, and hwhy punished them by burning them on the spot.



Verses ten

10 And the High Priest from his brethren who had the Oil of the Anointing pourned on his head, and had ta-his hand filled putting on ta-the garments, shall not uncover ta-his head, and shall not rent his garments;

This is the similar command for the High Priest in regards the Blue Ephod, in the Torah portion of T'tsavveh, in the book of Numbers

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

I have written more detail on how Yeshua became the last High Priest from the result of Caiaphas renting his High Priest Garment, the Blue Ephod, in my teaching "The Azazel Scapegoat, the Goat Dedicated to 
hwhy, and the Brith Khadashah Account". One option to get to the webpage is to click on the link below.

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



Verse eleven

11 and shall not come upon any dead soul, for shall not be defiled for his father and for his mother;

It was ok for the non-Aaronite Priests to go near a dead soul, but the High Priest can't. Whether they knew it or not, that is why the Palestinians had purposely put graves in front of the double Eastern entrance that goes to the Temple Mount, and knew that Yeshua, the current and Eternal High Priest is to go through them. Also, if Yeshua walked on the ground where the dead lie below, He would be defiled, and the High Priesthood would be defiled, thus nullifying Himself to be thre Redeemer of Israel.

Indirectly related, Yeshua talked with a person that wanted to follow Yeshua, but wanted to bury his family member, in the Gospel of Matthew

Matthew 8:21 And another of His disciples said unto Him, Lord, suffer me first to go and bury my father. 22 But Yeshua said unto him, Follow Me; and let the dead bury their dead.

Yeshua was not relating to those who are followers of Yeshua, but to those who were of the world.



Verses thirteen through fifteen

13 And he shall take a wife in her virginity. 14 A widow, or a put away one, or a profaned harlot, shall not take ta-these: for but shall take a wife of a virgin from his People. 15 And not shall pollute his seed among his People: for I, hwhy, am sanctifying him.

As I mentioned earlier, the famous Levite virgin was Mary, a descendant of the line of Aaron, the mother of Yeshua, and following this Torah passage of a virgin woman in verse fourteen, she was chosen by 
hwhy to be the mother of Yeshua. And Yeshua, who is our High Priest and the current Eternal High Priest, will be coming for a virgin bride, who are the believers of Yeshua the Messiah.



Verses sixteen through twenty three

16 And hwhy spoke to Moses to say, 17 Speak to Aaron to say, A man from your seed by their generations who shall be in him a blemish shall not draw near to offer the Bread of his Elohim. 18 For shall not draw near any man who has in him a blemish: a blind man, or a lame one, or a flat nosed one, or a deformed one, 19 or a man whom shall be in him a broken foot, or a broken hand, 20 or a crooked back, or a dwarf, or a blemish in his eye, or a scurvy, or scabbed, or has crushed testicles; 21 Any man who has in him a blemish from the seed of Aaron, the Priest, shall not draw near to offer ta-the Fire Offering of hwhy: a blemish is in him; shall not draw near to offer the Bread of his Elohim. 22 ta The Bread of his Elohim is a Holy of the Holies, and shall eat from from the Sanctuary. 23 Only shall not enter to the Veil, and shall not draw near to the Altar, for a blemish is on him; and shall not pollute ta-My Sanctuary: for I, hwhy, am sanctifying them.

Mark Biltz of El Shaddai Ministries did a great teaching of this segment in this Torah portion. He says there are spiritual applications to these certain irregularities of a Priest of the line of Aaron:

Blemish: In sin
Blind: Can't see 
hwhy's will/can't see his own sin (my interpretation is seeing hwhy's will)
Lame: Their walk with 
hwhy- ex: Balaam (my interpretations are one's walk with hwhy and Mephibosheth, Prince Jonathan's son during King David's day)
Flat Nose: Breath of life
Broken Hand:
Their acts and works for hwhy
Broken Foot: Their walk in hwhy
Crouched Back: Cares of this world
Midget: Below standard/Spiritual immature children who don't grow up/(my interpretation) Adding and/or deleting the Word of
hwhy
Deformed: (my interpretation) Corrupting The Word and mixing the Holy with the profane
Blemish In His Eye: The rod in his eye- This is based from Yeshua's account in the Gospel of Matthew

Matthew 7:3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.

Scurvy: Lack of proper diet (i.e. lack of The Word)
Scabbed: Effecting the crown of one's head/(my view- Sin)
 Bruised Testacles: Lack of reproducing (i.e. birthing or seeding things based on one's walk with 
hwhy- ex. a ministry, books based on one's own revelations, having a Messianic website, etc.)

Thank you Mark.

You can find Mark Biltz's teaching on this Torah portion at this webpage

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DISCLAIMER

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


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MARK BILTZ

Torah Portion Emor 2016

Mark Biltz

You can also get Mark Biltz's notes from this Torah portion service, by right clicking the link below, and choose "Save As".

Mark Biltz: Torah Portion Emor Notes


Looking at the word LAME

The Hebrew word for lame is "peesey-akh"- Peh, Samek, Khet (
xop). It is from Strong's Concordance number 6455, and its definition

From H6452; lame: - lame.

from 6452 "pah-sakh" (
xop), and its definition

A primitive root; to hop, that is, (figuratively) skip over (or spare); by implication to hesitate; also (literally) to limp, to dance: - halt, become lame, leap, pass over.

Notice that this Hebrew word for lame is the same word for Passover.


There are many pictorial examples of the various deformities. This is an image of a dwarf

Dwarf


 This is one example is of interest that should be noted, and it's the crooked back. If one hasn't watched the British news for the past couple of years, excavators have recently found King Richard III of England's skeletal remains from the location at what was then the Greyfriar's Friary Church, in Leicester, England, which is today part of a parking lot, while they were digging there. They recently had a formal reburial of the former deceased king. The reason I bring him up, because he was a crook backed. Images showed that his right shoulder was much higher than his left shoulder. This is a painting showing his right side higher than his left

Richard III


This is an image of Richard III's backbone

Richard III's Backbone

This is what the BBC website says about this image, in an article titled "Richard III: Twisted Bones That Reveal A King"

"Highlighted are the facing sides of the 10th and 11th thoracic vertebrae, showing uneven growth as the spine bent".

This is Richard III's skeleton found at the former Grey Friars church's location. One can see the curvature on Richard III's spine.

Richard III


For your interest, this is King Richard III's skull

Richard III's Skull


This is an expert's facial reconstruction of Richard III, built from a copied replica of Richard III's skull

Richard III


This is what a website forum NeoGAF on a blog of Richard III, in which one blogger has sourced, said regarding Richard III's backbone

"Richard III was portrayed by Shakespeare as having a hunched back and the skeleton has a striking curvature to its spine. This was caused by scoliosis, a condition which experts say in this case developed in adolescence. Rather than giving him a stoop. It would have made one shoulder higher than the other. Highlighted are the facing sides of the 10th and 11th thoracic vertebrae, showing uneven growth as the spine bent".


If anyone is interested about the recent finding of Richard III, one can start at Wikipedia at this link

http://en.wikipedia.org/wiki/Exhumation_and_reburial_of_Richard_III_of_England


The reason an Aaronite Priest was to not be deformed, because Yeshua was not to be a descendant of a deformed or an unclean Aaronite Priest. This is so, because Yeshua was perfect.



Ending this chapter, notice that the Bread of the Elohim is mentioned five times in this chapter. This is symoblic of Yeshua, the Living Bread of the Elohim. It could also represent the five book of Moses, and it's comparable to an account, noted in the Gospel of Matthew

Matthew 14:15 And when it was evening, His disciples came to Him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals. 16 But Yeshua said unto them, They need not depart; give ye them to eat. 17 And they say unto him, We have here but five loaves, and two fishes.

The five loaves would also be symbolic of the five book of the Torah, which is Yeshua that Moses wrote, as Yeshua noted in the Gospel of John

John 5:46 For had ye believed Moses, ye would have believed Me: for he wrote of Me.







CHAPTER 22

Leviticus 22:1-33

Lev 22:1 And 
hwhy spoke to Moses to say, 2 Speak to Aaron and to his sons, and they are set apart of the Holy Things of the Sons of Israel, and they shall not profane ta-My Holy Name which they are sanctifying to Me: I am hwhy. 3 Say to them, Any man by your generations who shall draw near from all of  your seeds to the Holy Things which the Sons of Israel, they santified to hwhy, and his uncleanness shall be upon him, and that soul shall be cut off from of My Face: I am hwhy.

4 A man, a man from the seed of Aaron, and he is leprous, or has a flow issue; shall not eat among the Holy Things until which shall be clean, and the one touching among an unclean soul, or a man whom she goes out from him a copulation of seed; 5 
or a man who touches among any swarmer which shall be unclean to him, or among an Adam who shall be unclean to him, by any of his uncleanness; 6 of a soul whom she touches among him, and shall be unclean until the mixing period (evening), and shall not eat from the Holy Things, for but shall bathe his flesh in the water, 7 and the sun shall go down, and shall be clean, and afterwards shall eat from the Holy Things; for he is his bread. 8 Shall not eat a carcass or a torn thing to be unclean on her: I am hwhy. 9 And they shall keep ta-My Charge, and they shall not bear sin upon him, and they shall die on him, if they pollute him: I, hwhy, sanctify them.

10 And every stranger shall not eat the Holy Things: a tenant of a Priest and a hired servant shall not eat the Holy Things. 11 And if a Priest shall buy a soul of the purchase on his silver, he shall eat among him, and one birthed in his house, they shall eat him among his bread.

12 And if she is a daughter of a Priest shall be to a man of a stranger, she shall not eat on the Heave Offering of the Holy Things. 13 And if she, a daughter of a Priest, shall be a widow, or was put away (divorced), or has not seed to her, and shall be returned to the house of her father as her youth, she shall eat from the bread of her father: and any stranger shall not eat on him. 14 And if a man shall eat a Holy Thing in ignorance, and shall add his fifth upon him, and shall give to the Priest
ta-the Holy Thing. 15 And they shall not pollute ta-the Holy Things of the Sons of Israel ta which they shall lift up to hwhy; 16 And they shall bear them the iniquity of the Guilt Offering in their eating ta-the Holy Things: for I, hwhy, am sanctifying them.

17 And 
hwhy spoke to Moses, to say, 18 Speak to Aaron, and to his sons, and to all the Sons of Israel, and you shall say to them, A man, a man from the House of Israel, and from the strangers in Israel who shall bring his Karban Offering for all their Vow Offerings, and for all their Freewill Offerings which they shall bring near to hwhy for an Elevation Offering; 19 a perfect male among the oxen, among the sheep or among the goats by your free will. 20 You shall not offer any which is on him a blemish, for shall not be for acceptance to you.

21 And if a man shall bring near a Sacrifice of Peace Offerings to 
hwhy to accomplish a Vow Offering, or of a Freewill Offering among the herd or among the flock, shall be perfect for acceptance; shall not be on him any blemish. 22 Blind, or broken, or maimed, or a flow, or scurvy, or scabbed, you shall not bring these near to hwhy, and you shall not make a Fire Offering with them upon the Altar to hwhy.

23 And a deformed, or maimed ox or a lamb, you shall make him of a Freewill Offering; and shall not be accepted for a Vow Offering. 24 And bruised, and crushed, and broken, and cut, you shall not bring near to 
hwhy; and you shall not do in your land. 25 And from a hand of a son of a foriegner, you shall not bring near ta-the Bread of your Elohim from the hand of a foreigner, from any of these; for their corruption is in them, a blemish is in them: they shall not be accepted to you.

26 And 
hwhy spoke to Moses, to say, 27 When an ox, or a lamb, or a goat is birthed, and has been seven days under his mother; and from the eighth day and onward, shall be accepted for a Karban Offering of a Fire Offering, to hwhy. 28 And him and ta-his son of an ox or a sheep, you shall not slaughter in one day.

29 And if you sacrifice a Sacrifice of Thanksgiving to 
hwhy of your free will, you shall sacrifice him. 30 Shall be eaten on that day; you shall not leave him until morning, I am hwhy. 31 And you shall keep My Commandments, and you shall do them: I am hwhy. 32 And you shall not profane ta-My Holy Name; and I shall be sanctified in the midst of the Sons of Israel: I am hwhy sanctifying you 33 that brought you from of the land of Egypt to be for yourselves for Elohim: I am hwhy.


(Note: Not all verses will have comments)



Verse two

2 Speak to Aaron and to his sons, and they are set apart of the Holy Things of the Sons of Israel, and they shall not profane ta-My Holy Name which they are sanctifying to Me: I am hwhy.

Looking at the word SET APART

The Hebrew word for set apart is "nah-zahr"- Nun, Zayin, Resh (
rzn). It is from Strong's Concordance number 5144, and its definition

A primitive root; to hold aloof, that is, (intransitively) abstain (from food and drink, from impurity, and even from divine worship (that is, apostatize)); specifically to set apart (to sacred purposes), that is, devote: - consecrate, separate (-ing, self).

This is the Hebrew root word which is used for the Nazarite Vow, noted in the Torah portion of Naso, in the book of Numbers

Numbers 6:1 And hwhy spoke to Moses to say, 2 Speak to the Sons of Israel, and you shall say to them, If a man or a woman shall accomplish to a vow of a Vow of a Nazarite for the separation to hwhy: 3 Shall separate from wine and strong drink, shall not drink from vinegar of wine or vinegar of strong drink, and shall not drink of any juice of grapes, and shall not eat the fresh and dry grapes. 4 All the days of his separation shall not eat from any which shall be made from the vine of the wine from the pressed ones and unto a grapeskin. 5 Of all the days of the Vow of his separation, a razor shall not pass over upon his head: until the days are fulfilled whom was separated to hwhy, shall be Holy, and shall grow the locks of the hair of his head. 6 All the days of his separation to hwhy shall not come upon a dead soul. 7 For his father or for his mother, for his brother or for his sister shall not be defiled for them in their death: for a separation of his Elohim is upon his head. 8 All the days of his separation he shall be Holy to hwhy.

Looking at the word NAZARITE

The Hebrew word for Nazarite is "nah-zeer"- Nun, Zayin, Yod, Resh (
ryzn). It is from Strong's Concordance number 5139, and its definition

From H5144; separate, that is, consecrated (as prince, a Nazirite); hence (figuratively from the latter) an unpruned vine (like an unshorn Nazirite). (The translation, Nazarite, is by a false alliteration with Nazareth.): - Nazarite [by a false alliteration with Nazareth], separate (-d), vine undressed.



Verses four through eight

4 A man, a man from the seed of Aaron, and he is leprous, or has a flow issue; shall not eat among the Holy Things until which shall be clean, and the one touching among an unclean soul, or a man whom she goes out from him a copulation of seed; 5 or a man who touches among any swarmer which shall be unclean to him, or among an Adam who shall be unclean to him, by any of his uncleanness; 6 of a soul whom she touches among him, and shall be unclean until the mixing period (evening), and shall not eat from the Holy Things, for but shall bathe his flesh in the water, 7 and the sun shall go down, and shall be clean, and afterwards shall eat from the Holy Things; for he is his bread. 8 Shall not eat a carcass or a torn thing to be unclean on her: I am hwhy.

If anyone wonders why I translate the evening as "mixing period" in verse six, because it clearly states in verse seven "and the sun shall go down, and shall be clean", which relates to the mixing period.



Verses ten and eleven

10 And every stranger shall not eat the Holy Things: a tenant of a Priest and a hired servant shall not eat the Holy Things. 11 And if a Priest shall buy a soul of the purchase on his silver, he shall eat among him, and one birthed in his house, they shall eat him among his bread.

These are similar applications for the account of the Passover Meal, noted in the Torah portion of Bo, in the book of Exodus

Exodus 12:43 And hwhy said to Moses and Aaron, This is the Statute of the Passover: Every son of a foreigner shall not eat on him: 44 And every servant of a man purchased of silver, and you have circumcised him, then shall eat on him. 45 A dweller and a hired servant shall not eat on him. 46 Shall be eaten in one house; you shall not go out with the flesh outside from the house; and you shall not break a bone on him. 47 All the Congregation of Israel shall prepare him. 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.

All these kinds of peoples were also based during the time of Abraham, noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 17:10 This is My Covenant, which you shall keep, between Me and between you and between your seed after you; Circumcise to you every male. 11 And you shall circumcise ta-the flesh of your foreskin; and shall be for a token of the Covenant between Me and between you. 12 And a son of eight days shall be circumcised to you of every male to your generations that is birthed in the house, or bought with silver from any son of a foreigner whom he is not from your seed. 13  The circumcising, shall be circumcised one birthed of your house, and one bought from your silver: and My Covenant, she shall be in your flesh for a Covenant of Ages. 14 And an uncircumcised male who has not circumcised ta-the flesh of his foreskin is not circumcised, and shall cut her off, she, the soul, from her people; has broken ta-My Covenant.

In this week's Torah portion passage, how did a Priest have the ability to purchase anybody with silver, let alone have possession of silver at all? One source of the silver is shown in verse fourteen in this week's Torah portion chapter

14 And if a man shall eat a Holy Thing in ignorance, and shall add his fifth upon him, and shall give to the Priest ta-the Holy Thing.

 Another source came from the spoils from Egypt, during the Exodus Passover

Exodus 12:35 And the Sons of Israel did according to the word of Moses; and they inquired from Egypt vessels of silver, and vessels of gold, and clothing: 36 And hwhy gave the People ta-favour in the eyes of ta-Egypt, and was requested to them, and they plundered Egypt.

This included the tribe of Levi before they were made Priests.

The other source of silver the Preists received is the silver brought in from the Israelites for a Vow Offering to 
hwhy, and it's noted in the Torah portion of B'khukothai, in the book of Leviticus

Leviticus 27:1 
And hwhy spoke to Moses to say, 2 Speak to the Sons of Israel, and you shall say to them, If a man shall make difficult vow, by your evaluation, the souls shall be to hwhy. 3 And your evaluation shall be of the male from a son of twenty years and unto a son of sixty years, and shall be your evaluation fifty shekels of silver on the Shekel of the Sanctuary. 4 And if she is a female, and shall be your evaluation thirty shekels. 5 And if from a son of five years and unto a son of twenty years, and shall be your evaluation of the male twenty shekels, and for the female ten shekels. 6 And if from a son of a month and unto a son of five years, and shall be your evaluation of the male five shekels of silver, and for the female of your evaluation three shekels of silver. 7 And if from a son of sixty years and upward; if a male, and shall be your evaluation fifteen shekels, and for the female ten shekels. 8 And if he is poor from your evaluation, and he shall stand to the face of the Priest, and the Priest shall evaluate him; upon the mouth which the hand she is able, the one vowing shall the Priest evaluate him.

Silver is symbolic of redemption, and when one is bought with silver, one becomes part of the household as if one is part of the family, and can participate in the High Holy Days and in the covenant. Symbolically, silver is redemption, and this is what Yeshua did when He paid the price of our lives with His life and resurrected from the dead by "purchasing" us, to "redeem" us, so that we can be part of His household and part of His family.



Verses twenty six through twenty eight

26 And hwhy spoke to Moses, to say, 27 When an ox, or a lamb, or a goat is birthed, and has been seven days under his mother; and from the eighth day and onward, shall be accepted for a Karban Offering of a Fire Offering, to hwhy. 28 And him, or ta-his son of an ox, or a sheep, you shall not slaughter in one day.

These are the numeric symbolic meanings:

Seven: Spiritual completion
Eight: New beginnings

hwhy wanted them to go through one complete week of life, as based in the first seven days of creation and the very first Shabbath rest, noted in the first two chapters of the Torah portion of B'reyshith, in the book of Genesis.


Indirectly related, this week's Torah portion passage Statute is another one of these "little Statues". Two other little Statutes are noted in the Torah portions of Misphatim and Ki Thisa, in the book of Numbers, and in the Torah portion of Ki Theytsey, in the book of Deuteronomy

Exodus 23:19 ...You shall not boil a kid in the milk of his mother.

Exodus 34:26 ...You shall not boil a kid in the milk of his mother.

Deuteronomy 22:6 If shall encounter to your face a nest of a bird in the way, in any tree, or upon the earth, of nestlings or eggs, and the mother is crouching upon the nestlings, or upon the eggs, you shall not take the mother with the sons: 7 Sending, you shall send away
ta-the mother, and you shall take ta-the sons for yourself; by that, shall be well to you, and you shall lengthen days.

The purpose of all three of these little Statutes is that one is not to destroy or humiliate the parent with the sons at the same time, or in the same day. Also, the majority of it is to keep the parent alive, because the parent can reproduce, and it;s also an act to respect the parent. Hence the Fifth Word, (Commandment) to honor your father and mother is implied in these sources, in respect of honoring the first parents, Adam and Khavah.







CHAPTER 23

Leviticus 23:1-44

Verses one and two

Lev 23:1 And 
hwhy spoke to Moses to say, 2 Speak to the Sons of Israel, and you shall say to them, The Appointed Times of hwhy which you shall proclaim them, these are Holy Callings, they are My Appointed Times.

THE WEEKLY SHABBATH

3 Six days you shall do work: and on the seventh day is a Shabbath of Rest, a Holy Calling; you shall not do any work. She is a Shabbath to hwhy in all of your dwellings.

This is based on the account of the seventh day, noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 2:1 And they were finished: the heavens and the earth and all their host. 2 And on the seventh day, Elohim finished His work which was made, and rested on the seventh day from all His work that was made. 3 And Elohim blessed ta-the seventh day and sanctified him, for on him rested from all His work which Elohim created for the making.

If it was good enough for 
hwhy to rest on the seventh day, it is good enough for us.

In the Brith Khadashah (the New Covenant), the Shabbath is manifested by Yeshua reveals Himself as the Lord of the Shabbath, noted in the Gospels of Matthew and Mark

Matthew 12:8 For the Son of Man is Lord even of the Shabbath day.

Mark 2:27 And He said unto them, the Shabbath was made for man, and not man for the Shabbath:

Yeshua was saying is that "the Shabbath" is Yeshua, Himself, as "the Living Shabbath" as well as "the Eternal Shabbath", and that we are to enter into His rest, meaning "hwhy's "Rest"", meaning "Yeshua". It is hinted in the apostle Paul's letter in the book of the Hebrews

Hebrews 3:18 And to whom sware he that they should not enter into His Rest, but to them that believed not? 19 So we see that they could not enter in because of unbelief.

4:1 Let us therefore fear, lest, a promise being left us of entering into His Rest, any of you should seem to come short of it. 2 For unto us was the Gospel preached, as well as unto them: but the Word preached did not profit them, not being mixed with faith in them that heard it. 3 For we which have believed do enter into rest, as he said, As I have sworn in My Wrath, if they shall enter into My Rest: although the works were finished from the foundation of the world.


In other words
hwhy set the date for the Shabbath, the seventh day, for the benefit of mankind, but man does not make the Shabbath in his own way for the benefit of hwhy. That means man is not to change the Shabbath Day, as the Roman Church did in the fourth or fifth century AD by changing the day from the dominant day of Friday night-Saturday day to the dominant day of Sunday, starting at the middle of the night where there were no clocks back then to figure out when the new day starts during the middle of the night. That would be doing it in works without hwhy, and man would take the credit and acknowledgment away from hwhy.

In the Brith Khadashah (the New Covenant), the Shabbath is manifested by Yeshua reveals Himself as the Lord of the Shabbath, noted in the Gospels of Matthew and Mark

Matthew 12:8 For the Son of Man is Lord even of the Shabbath day.

Mark 2:27 And He said unto them, the Shabbath was made for man, and not man for the Shabbath:

Yeshua was saying that "the Shabbath" is Yeshua, Himself, as well as "the Living Shabbath" and "the Eternal Shabbath", and that we are to enter into His rest, meaning "hwhy's "Rest"", meaning Yeshua, "the living Rest" and "the Eternal Rest". It is hinted in the apostle Paul's book of the Hebrews

Hebrews 3:18 And to whom sware he that they should not enter into His Rest, but to them that believed not? 19 So we see that they could not enter in because of unbelief.

4:1 Let us therefore fear, lest, a promise being left us of entering into His Rest, any of you should seem to come short of it. 2 For unto us was the Gospel preached, as well as unto them: but the Word preached did not profit them, not being mixed with faith in them that heard it. 3 For we which have believed do enter into rest, as he said, As I have sworn in My Wrath, if they shall enter into My Rest: although the works were finished from the foundation of the world.


Related, regarding the Tabernacle being built, located in the book of Exodus, it wasn't to be built during the Shabbath. The Tabernacle is symbolic manifestation of Yeshua, and if the Tabernacle was to be constructed during the Shabbath day, it would take away the symbolicness of Yeshua as the Living Shabbath.


Looking at the word SHABBATH

The Hebrew word for Shabbath is "Shahb-bath"- Shin, Bet, Tav (
tbs). It is from Strong's Concordance number 7676, and its definition

Intensive from H7673; intermission, that is, (specifically) the Sabbath: -  (+ every) sabbath.

from 7673 "shah-vath" (
tbs), and its definition

A primitive root; to repose, that is, desist from exertion; used in many implied relations (causatively, figuratively or specifically): - (cause to, let, make to) cease, celebrate, cause (make) to fail, keep (sabbath), suffer to be lacking, leave, put away (down), (make to) rest, rid, still, take away.

Monte Judah of Lion and Lamb Ministries noted that those when believers first come into the Messianic/Hebraic Roots movement, the first thing they are convicted to do in the Messianic/Hebraic Roots movement, by the Ruakh HaKodesh (the Holy Spirit), is to observe and follow the Commandment of the "Shabbath", which is the Fourth Word (Commandment), mentioned also in the book of Exodus

Exodus 20:8 Remember ta-the Shabbath Day to sanctify him. 9 Six days you shall serve, and you shall do all your work: 10 And the seventh day is the Shabbath of hwhy, your Elohim: You shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your animal, or your stranger who is in your gates: 11 For six days, hwhy made ta-the heavens and ta-the earth, ta-the sea, and ta-all that is in them, and rested on the seventh day: upon thus, hwhy blessed ta-the Shabbath day, and sanctified him.

The "him" is Yeshua, Himself.

This is the Commandment that our Non-Messianic/Hebrew Roots believers who follow the Roman Church's rule of changing the Shabbath from Friday night-Saturday day to the middle of Saturday night, at midnight (wherever that was in the night sky).

Monte Judah of Lion and Lamb Ministries noted the reference that after the Jews returned to the land from the seventy years of Babylonian captivity, it did not take them long for them to break the Shabbath. It is noted in the book of Nehemiah

Nehemiah 13:15 In those days saw I in Judah some treading wine presses on the Shabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the Shabbath day: and I testified against them in the day wherein they sold victuals. 16 There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the Shabbath unto the children of Judah, and in Jerusalem. 17 Then I contended with ta the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane ta-the Shabbath day? 18 Did not your fathers thus, and did not our Elohim bring ta all this evil upon us, and upon this city? Yet ye bring more wrath upon Israel by profaning the Shabbath. 19 And it came to pass, that when the gates of Jerusalem began to be dark before the Shabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the Shabbath: and some of my servants set I at the gates, that there should no burden be brought in on the Shabbath day. 20 So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice. 21 Then I testified against them, and said unto them, Why lodge ye about the wall? if ye do so again, I will lay hands on you. From that time forth came they no more on the Shabbath. 22 And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify ta-the Shabbath day. Remember me, O my Elohim, concerning this also, and spare me according to the greatness of thy mercy.

It did not take the Jews long to forget why they were in captivity, and Nehemiah sternly warned them to get back to following and observing the Shabbath.



Verse four

THE HIGH HOLY DAYS

4 These are the Appointed Times of hwhy, Holy Callings which you shall proclaim them, in their appointed times.

Looking at the word APPOINTED TIMES

The Hebrew word for appointed times is "moh-eyd"- Mem, Vav, Ayin, Dalet (
dewm). It is from Strong's Concordance number 4150, and its definition

From H3259; properly an appointment, that is, a fixed time or season; specifically a festival; conventionally a year; by implication, an assembly (as convened for a definite purpose); technically the congregation; by extension, the place of meeting; also a signal (as appointed beforehand): - appointed (sign, time), (place of, solemn) assembly, congregation, (set, solemn) feast, (appointed, due) season, solemn (-ity), synagogue, (set) time (appointed).

from 3259 "yah-ahd" (
dey), and its definition

A primitive root; to fix upon (by agreement or appointment); by implication to meet (at a stated time), to summon (to trial), to direct (in a certain quarter or position), to engage (for marriage): - agree, (make an) appoint (-ment, a time), assemble (selves), betroth, gather (selves, together), meet (together), set (a time).

In Strong's number H4150, it has alternate Hebrew spellings "moh-ah-dah" (
hdewm) and "moh-ehd" (dem). In this week's Torah portion verse, the Vav is added. The Vav is a Paleo-Hebrew picture of a nail. This Hebrew word used in this verse reveals to us that hwhy's Appointed Times are the High Holy Days where hwhy and His People are being "attached" to each other, through having the heavens and the earth being being "connected" in these appointed times with the Vav as their connector between each other.



Verses five through eight

PASSOVER/FEAST OF THE UNLEAVENED BREAD

5 On the first month, on the fourteenth of the month, between the mixing periods (evenings), is the Passover to hwhy. 6 And on the fifteenth day of this month is the Feast of the Unleavened Bread to hwhy: seven days of unleavened bread you shall eat. 7 On the first day shall be to you a Holy Calling: you shall not do any work of service. 8 And you shall bring near a Fire Offering to hwhy seven days: on the seventh day shall be a Holy Calling: you shall not do any work of service.

This is during the time of the Barley Harvest on the first Biblical month of Aviv/Nissan.

Looking at the phrase "between the mixing period",
in the Hebrew, it says "Beyn Ha-aravim" (Mybreh Nyb).

Looking at the following 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".


MIXING PERIODS

The Hebrew word for mixing period 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", which could include "mixing periods".

One way of interpreting it is "between the evenings". If this was the interpretation, it would take the time frame between sundown of the fourteenth to sundown of the fifteenth. During the Exodus Passover, this would have taken too long a period for the Israelites to slay a lamb or kid, for if they waited until the daytime, it would be too late to kill it, and the destroyer would have killed them during the night. Another way to interpret this phrase is "between the mixings", or "between the mixing periods" which would be between sundown of the fourteenth and sunrise of the fourteenth, in other words between dusk and dawn. This provides the best interpretation. Though it makes 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 of Aviv/Nissan.

There is an alternate date for the Passover for those who weren't able to do it in the originial date for reasons beyond their control, and it's noted in the Torah portion of B'hah-aloth-khah, in the book of Numbers

Numbers 9:6 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 mixing period (evening), they shall do him, they shall eat him upon the unleavened bread and bitter herbs. 12 They shall not remain with him until morning, and they shall not break a bone among 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 shall be cut off that soul 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.

Notice that it doesn't say to observe the Feast of the Unleavened Bread for seven days, but it only refers to the Passover day. If they missed the original Passover day and did the alternate Passover day, they were still required to count the fifty day count from the original date during the Feast of Unleavened Bread in the month of Aviv/Nissan. It also didn't change the dates and times and months of the rest of the Biblical year for them, but they still had to observe them along with their brothers.


This time of one of the three harvest feast times in the year that times in the year to 
hwhy, noted in the Torah portion of Mishpatim, in the book of Exodus

Exodus 23:14 You will feast to me three times in the year you will feast by Me. 15 You will keep 
ta the Feast of the Unleavened Bread: seven days you will eat unleavened bread as which I commanded you to 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: 17 Three times in the year shall all of your males shall appear to the Face of the Adon hwhy.

Yeshua also fulfilled this Exodus Commandment by going to Jerusalem during the Passover and the Feast of Unleavened Bread, as shown in all four Gospels.

Boaz also fulfilled the feast of Passover/Unleavened Bread Commandment. This is based on the account in the book of Ruth

Ruth 2:22 And Naomi said unto Ruth, her daughter-in-law, It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field. 23 So she kept fast by the maidens of Boaz to glean unto the end of Barley Harvest....

Based on this account, Boaz was not there, because he was in Jerusalem for the Feast of Passover/Unleavened Bread, fulfilling this annual Torah commandment, as he was commanded to do.

Yeshua became our Passover Lamb, as noted in the apostle Paul's 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 Christ our passover is sacrificed for us:


You can read my "Passover/Unleavened Bread" information webpage on this website, by clicking on the link below

PASSOVER/UNLEAVENED BREAD


You can also read my teaching, titled, "The Exodus Story", by clicking on the link below

THE EXODUS STORY



Verses nine through fourteen

FIRST FRUITS


And hwhy spoke to Moses to say, 10 Speak to the Sons of Israel, and you shall say to them, When you come to the land which I am giving to you, and you shall reap ta-her harvest, and you shall bring ta-an Omer-Sheaf of the beginning of your harvest to the Priest: 11 and shall wave ta-the Omer-Sheaf to the Face of hwhy for your acceptance: from the morrow of the Shabbath, the Priest shall wave him. 12 And on the day you wave ta-the Omer-Sheaf, you shall do (offer) a lamb of a perfect one of a son of his year for an Elevation Offering to hwhy. 13 And his Food Offering shall be two tenths of flour mixed in the oil of a Fire Offering to hwhy of a pleasant scent: and her Drink Offering of wine shall be a fourth of the hin. 14 And bread, and roasted grain, and gardened grain, you shall not eat until this same day, until you bring ta-a Karban Offering of your Elohim: a Statute of Ages for your generations in all of your dwellings.

I give Mark Biltz of El Shaddai Mininstries credit for the fomat of this chart. Looking at the various years the fourteenth day that Passover fell, which is highlighted in red

Passover Dates
 
Mark Biltz noted that there is no mention in the scriptures of a specific date when First Fruits starts, and no where in the scriptures it says when the fiftieth day of Shavuoth occurs. According to Mark, the Religious Jews always have the first count of the fifty days on Aviv 16 in order for the fifty days for the Shavuoth date to be on the third Biblical month of Sivan 6. Mark also says that the scriptures do not give a specific Biblical date for the First Fruits to start, because the annual calendar date of Passover varies from year to year. Paraphrasing, that is why it says to start First Fruits "from the morrow of the Shabbath" meaning "the first Biblical day of the new Biblical week, starting at sundown".

In verse eleven, when it says "morrow", or could be translated "tomorrow", it doesn't mean "the beginning of the daytime period" as we are used to understanding in the Gregorian Calendar in the Western culture, but according to 
hwhy's Biblical Calendar, it means "the morrow of the new Biblical day starting at sundown". Hence, the Omer-Sheaf is to be given on the first Biblical day of the Biblical week, and this day is also the day to start the fifty day count to Shavuoth/Pentecost.

Looking at this scripture in the Torah portion of R'ey, in the book of Deuteronomy

Deuteronomy 16:9 Seven weeks you shall number for yourself: from the beginning of the sickle on the risen grain, you shall begin to number seven weeks.

Based on this scripture verese, while the barley begins to be harvested on the day of First Fruits, the male is to bring the first fruits of the Omer-Sheaf to the Priest at the Tabernacle/Temple in Jerusalem, or wherever the Tabernacle was located in the land before the Temple was built.

Though not their fault, this is the mistake that the religious Jews made is that they translate this as the "High Shabbath", meaning the non-service work day of Aviv/Nissan 15 of the first day of Unleavened Bread by starting Aviv/Nissan 16 as the delegated first day of the fifty day count. This is not the case, but it's referring to "the regular seventh day Shabbath". This is the same Hebrew word noted above for the Shabbath day (
tbs) noted in the Shabbath section earlier.

Looking at the word OMER

The Hebrew word for omer is "oh-mehr"- Ayin, Mem, Resh (
rme). It is from Strong's Concordance number 6016, and its definition

From H6014; properly a heap, that is, a sheaf; also an omer, as a dry measure: - omer, sheaf.

from 6014 "ah-mahr" (
rme), and its definition

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

Notice that one of the Hebrew root word translations is "chastise (piling blows)", because Yeshua was "chastised", and was given blows by the Jewish authorities and the Roman soldiers during Passover, and then on First Fruits, He was resurrected from the dead from Joseph's Tomb.

This First Fruits is during the time they first put the sickle to the grain, as noted in the Torah portion of R'ey, in the book of Deuteronomy

Deuteronomy 16:9 Seven weeks you shall number for yourself: from the beginning of the sickle on the risen grain, you shall begin to number seven weeks.

This is done "only" on the first day the fifty day on the first Biblical day of the week, which in the Gregorian Calendar begins at sundown on Saturday night. This is 
hwhy's "Ready, set, go!" equivent by saying "Ready, offer, harvest!".

In the book of Ruth, roasted grain is mentioned, and it occurred during this time of First Fruits

Ruth 2:14 And Boaz said unto her, At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers: and he reached her roasted grain, and she did eat, and was sufficed, and left.

Based in this Ruth passage, Boaz was leaving to Jerusalem as required for the males to go, for the Feasts of Passover/Unleavened Bread earlier in that day for seven days, and to provide his Omer-sheaf to the Priests in Jerusalem for First Fruits, so that by supper time, Ruth could eat the roasted grain, as commanded by 
hwhy. Too bad the they didn't have phones back in the day for the men to call home, and tell them "I've offered the Omer-Sheaf. Tell them that they can harvest now.".

There is an account that could be the precursor that occurred on First Fruits, and it's regarding Moses and Pharaoh, noted in the Torah portion of B'reyshith, in the book of Exodus

Exodus 3:18 And they will listen to your voice: and you shall come, you and the Elders of Israel, to the King of Egypt, and you shall say to him, hwhy, Elohim of the Hebrews, has met with us: and now, we will go now of a journey of three days in the wilderness, and we will sacrifice to hwhy, our Elohim.

Exodus 5:
3 And they said, the Elohim of the Hebrews has met upon us: we will go now of a journey of three days in the wilderness, and we will sacrifice to hwhy, our Elohim; shall impinge us on the plague, or on the sword.

If this theory is correct, that means the Israelites would have arrived at the Sea of Reeds three days later, by late in the third day, and calculating out the chronology that would fit this premise by adding two and two, Pharaoh and his army would have left in the morning on the thirdy day, and arriving at the Sea of Reeds by the end of the third day, then on the beginning of the fourth day, hwhy divided the sea to make a dry freeway for the Israelites to cross over. Before sunrise, Pharoah and his army were in the middle of the dry sea bed when hwhy covered them up. If this theory is correct, this would fit to the statement that Yeshua made in the Gospel of John

John 2:13 And the Jews' Passover was at hand, and Yeshua went up to Jerusalem, 14 And found in the Temple those that sold oxen and sheep and doves, and the changers of money sitting: 15 And when He had made a scourge of small cords, He drove them all out of the Temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; 16 And said unto them that sold doves, Take these things hence; make not My Father's House an house of merchandise. 17 And His disciples remembered that it was written, The zeal of Thine house hath eaten me up. 18 Then answered the Jews and said unto Him, What sign shewest Thou unto us, seeing that Thou doest these things? 19 Yeshua answered and said unto them, Destroy this Temple, and in three days I will raise it up. 20 Then said the Jews, Forty and six years was this Temple in building, and wilt Thou rear it up in three days? 21 But He spake of the Temple of His Body.

As I noted in the information teaching of Passover/Unleavened, I noted this possible theory that Yeshua was buried in the tomb for three days during the first three days of the Feast of Unleavened Bread, and was resurrected on the beginning on the first Biblical day of the Biblcial week on First Fruits. Yeshua's account of His burial and resurrection would fitly compare to the account of the Israelites three days journey reaching the Sea of Reeds and crossing the other side on the fourth day, a type of resurrection on the day of First Fruits. Also Yeshua practically the symbolic Omer-Sheaf "waved" from the dead to life, so that we would accepted Him as our Lord and Saviour to start to be "harvested".

This is also the time of the Barley Harvest.

You can read my "First Fruits" information webpage on this website, by clicking on the link below

FIRST FRUITS



Verses fifteen through twenty two

SHAVUOTH (PENTECOST/FIRST FRUITS II)


15 
And from the morrow of the Shabbath, from the day you shall bring near ta-the Omer-Sheaf of the Wave Offering; you shall count for yourselves seven Shabbaths, they shall be complete (perfect): 16 until from the morrow of the seventh Shabbath, you shall count fifty days; and you shall bring near the New Food Offering to hwhy. 17 You shall bring two of them of the Bread of the Wave Offering, they shall be two tenths of flour; they shall be baked of leavened bread; the First Fruits to hwhy. 18 And you shall bring near upon the bread seven lambs of perfect ones of sons of a year, and one bullock of a son of a herd, and two rams: they are an Elevation Offering to hwhy, and their Food Offerings, and their Drink Offerings of a Fire Offering of a pleasant scent to hwhy. 19 And you shall do (offer) one kid of the goats for a Sin Offering, and two lambs of sons of a year for a Sacrifice of the Peace Offerings. 20 And the Priest shall wave them upon the Bread of the Firstfruits of a Wave Offering to the Face of hwhy, upon the two lambs: they are Holy to hwhy for the Priest. 21 And you shall proclaim on this same day, shall be a Holy Calling for yourselves: you shall not do any work of service: a Statute for Ages in all of your dwellings for your generations. 22 And in your reaping ta-the harvest of your land, you shall not finish the corners of your field. You shall not glean on your reaping, and on your gathering of your harvest: you shall leave them for the poor and for the stranger: I am hwhy, your Elohim.

Again, as noted in the segment of First Fruits, it says Shabbath (tbs, H7676) meaning "the regular Shabbath" and not the High Shabbath of the fifteenth day of Aviv/Nissan as the religious Jews have been observing.

As I noted earlier, w
hen it says "morrow" in verse fifteen, or could also be translated "tomorrow", it doesn't mean "the beginning of the daytime period" as we are used to understanding in the Gregorian Calendar in the Western culture, but according to hwhy's Biblical Calendar, it means "the morrow of the new Biblical day starting at sundown of the new Biblical seven day week", starting Saturday at sundown.

When it says to count the days, it doesn't mean that you count the omer for forty nine days, because if they followed that route, the men would have to stay in Jerusalem for all forty nine days, and would have to give an Omer-Sheaf to the Priest and continue to stay for the fiftieth day of Shavuoth/Pentecost. Or, if they went back home everyday, which is impossible for those who have to travel a great distance, they would have to return everyday to Jerusalem and give their Omer-Sheaf for forty nine days and stay for the fiftieth day of Shavuoth/Pentecost. That's a lot of omers to carry. 
hwhy did not plan it that way. He just wanted the last forty eight days to be counted in the convenience in their own homes.

We have to remember that during Biblical times, there was no such thing as a formal calendar with a structured brackets of days and weeks in a seven day blocked chart with all the dates preprinted on it. They could only depend on counting the day "one day at a time". They could have made a carved chart using seven day blocks, but I doubt that they did this during Biblical times. If I'm proved wrong, let me know, and I will correct it.

In verse fifteen, what does it mean when it says "they shall be complete (perfect)"? It means that the seven Shabbaths is an act to go through the complete seven day cycles, from the first day of the Biblical week to Shabbath, seven times, from sundown Saturday to sundown Saturday.

Though it does not say it in this passage, it is an unwritten understanding that First Fruits has to occur in the beginning of the Biblical new week, starting Saturday at sundown, "during" the seven days of the Feast of Unleavened Bread. In other words, First Fruits is to occur as early as the first day of Unleavened Bread and as late as the eighth day of Unleavened Bread, but it cannot be during the day of the fourteenth day of Aviv/Nissan of the Feast of Passover. This is also based by Monte Judah of Lion and Lamb Ministries that it is a variable in which the beginning of the fifty day count can occur on the first day of the Biblical week during any of the seven days of the Feast of Unleavened Bread.  It also cannot occur after the seven day Unleavened Bread period, because it is not an "independent" High Holy Day. In other words, First Fruits, that starts the Omer count, is a High Holy Day that is "dependent" on the seven days of the Unleavened Bread by occurring during the seven day period. That is why Yeshua was resurrected on Saturday night, on the first day of the beginning of the Biblical new week starting First Fruits during the Feast of Unleavened Bread, specifically, in Yeshua's year, on the eighteenth day of Aviv/Nissan, on the fourth day of Unleavened Bread.

Also in verse fifteen, in the Hebrew text, the Hebrew word for Shabbaths is "Shab-bah-thohth" (twtbs). This Hebrew word uses the Vav and Tav ending (tw) which reveals that this Hebrew word is in the feminine plural pronoun form. It reveals that the Shabbaths are feminine. I have heard those who interpret the word "Shabbaths" as "weeks", but the word "Shabbaths" is not the interpretation for "weeks". It is the regular Shabbath.

In verse sixteen, the new Food Offering is from the time of the Wheat Harvest. A great example of the Wheat Harvest time account of Shavuoth is in the book of Ruth, because in this Ruth's passage of the story, it pertains to the High Holy Day of Shavuoth

Ruth 2:22 And Naomi said unto Ruth her daughter-in-law, It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field. 23 So she kept fast by the maidens of Boaz to glean unto the end of Barley Harvest and of Wheat Harvest; and dwelt with her mother-in-law.

Looking at verse sixteen again, it says

16 until from the morrow of the seventh Shabbath, you shall count fifty days; and you shall bring near the New Food Offering to hwhy.

That means the fiftieth day of Shavuoth is to occur the day "after the regular Shabbath day", meaning the "first Biblical day of the Biblical week".

Giving credit to Mark Biltz of El Shaddai Ministries for the basis of the artistry, this is a chart that shows the date of Sivan 6 for the last three years. The traditional date of Sivan 5, which according to the religious Judaica Calendar is counted as the forty ninth day, and is highlighted in yellow. Sivan 6, the traditional Judaica Calendar date for the fiftieth day for Shavuoth is highlighted in red

SIvan 6

According to the Torah, the forty ninth day is to occur on the Shabbath day, the seventh day of the Biblial weekly calendar, and the fiftieth day is to occur on the Biblcial first day of the new Biblical week. With the exception of 2016, Sivan 5, the traditional 49th day, is not on the Shabbath day. That means that the traditional Sivan 6 day for Shavuoth, with rare exception, is incorrect.

These next two charts, both in the style of Mark Biltz, will provide understanding why it is that the fiftieth day falls on Saturday night, and not just any day where Sivan 6 occurs, year by year. The first chart is the Biblical chart hwhy Commanded in the Torah. The Shabbath numbers are highlighted in yellow, and the fiftieth day of Shavuoth is highlighted in red



The purpose of this chart is to show that 
hwhy made the seventh day ordinals to fall on the Shabbath: "7, 14, 21, 28, etc". If anyone at one time, somehow, miscounts a day (remember, there were no printed calendars back then), and doesn't know what day they are to be, they can figure out what day the count is on the Shabbath, which has the seventh ordinal day to fall to. If they were on, say, the 40th day, and they were counting 39. They can look at the Shabbath day that has the seventh ordinal day "42", and realize that they need to be on "40". hwhy structured it for us to depend on the Shabbath ordinal day, because it has the structured "seventh day ordinal".

This next chart will reveal the Judaica Calendar's structure of the fifty day count to Shavuoth, based on the fiftieth day they structured to be Shavuoth. This is from the 2014 calendar (USA Lunar based), with the seventh day ordinals highlighted in yellow, and the fiftieth day highlighted in red

Fifty Days

It shows that the fiftieth day falls on a Tuesday night, the fourth day, and the forty ninth day does not fall on a Shabbath. Also the seventh day ordinals do not fall on the Shabbath.
There was not structured calendar in which the Israelites could post on their walls, but they have to depend on the sunset to count the next. Not depending on the date Sivan 6, if someone at that time miscounts, and they don't know what the true fiftieth day is. They will be guessing for the next days, and don't know if they will hit the fiftieth day, because they don't have the seventh day ordinal to fall on the Shabbath. This Judaica Calendar changes year by year, and the People will be guessing every year if they will get the counting to the fiftieth day right, or not.

I Don't Know



Looking at verse seventeen again

17 You shall bring two of them of the Bread of the Wave Offering, they shall be two tenths of flour; they shall be baked of leavened bread; the First Fruits to hwhy.

They are to bring "leavened bread". Why did hwhy allow them to make leavened bread instead of unleavened bread? One thing I realized is that the basic reason that hwhy required them to make leavened bread is to make a distinction between the bread required for the Feast of Shavuoth and the bread required for Passover and the Feast of Unleavened Bread. hwhy did not want to have all these Spring High Holy Days requiring unleavened bread. Unleavened bread on Shavuoth would take away the emphasis of the Passover and Unleavened Bread. So hwhy made a unique requirement for Shavuoth by having "leavened bread".

Looking at the word LEAVENED BREAD

The Hebrew word for leavened bread is "khah-meyts"- Khet, Mem, Tsade Sophit (Umx). It is from Strong's Concordance number 2557 meaning

"From H2556; ferment, (figuratively) extortion: - leaven, leavened (bread)".

from 2556 "khah-meyts"
(Umx), and its definition

"A primitive root; to be pungent; that is, in taste (sour, that is, literally fermented, or figuratively harsh), in color (dazzling): - cruel (man), dyed, be grieved, leavened".


Also in this verse, in the Hebrew text, the word "they" in Hebrew is "tee-h'yeynah"- Tav, Heh, Yod, Yod, Nun, Heh (
hnyyht). It is from Strong's Concordance number 1961 "ha-yah" (hyh). The Tav in the beginning and the Nun and Heh in the end (hnyyht) reveals that the "tav" in the phoenetic "tee-" (t) and the Nun-Heh (hn) in "tee-h'yeynah" is in the 3rd person feminine plural form, and this word is a Qal, Strong Future binyan verb in the 3rd person feminine plural form.

This High Holy Day is also required for the Isarelites to arrive in Jerusalem, as part of their visitation three times a year, as 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.... 16 And the Feast of the Harvest, the firstfruits of your labors, which you have sown in the field:

In the Brith Khadashah (the New Covenant), Yeshua also followed this Commandment in going to Jerusalem for the wheat harvest on the Feast of Shavuoth. It is written in the whole fifth chapter of the Gospel of John. These are the first fifteen verses of that chapter

John 5:1 After this there was a Feast of the Jews [Shavuoth]; and Yeshua went up to Jerusalem. 2 Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4 For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. 5 And a certain man was there, which had an infirmity thirty and eight years. 6 When Yeshua saw him lie, and knew that he had been now a long time in that case, He saith unto him, Wilt thou be made whole? 7 The impotent man answered Him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. 8 Yeshua saith unto him, Rise, take up thy bed, and walk. 9 And immediately the man was made whole, and took up his bed, and walked: and on the same day was the Shabbath [the High Shabbath]. 10 The Jews therefore said unto him that was cured, It is the Shabbath day [the High Shabbath day]: it is not lawful for thee to carry thy bed. 11 He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. 12 Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? 13 And he that was healed wist not who it was: for Yeshua had conveyed Himself away, a multitude being in that place. 14 Afterward Yeshua findeth him in the Temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. 15 The man departed, and told the Jews that it was Yeshua, which had made him whole.

When it says that it was on the Shabbath day, it meant the High Shabbath day, on the fiftieth day on Shavuoth, the Bilbical first day of the Biblical week, where no one is to work that day. Also, Yeshua revealed that He was at the Temple which is required for all males to be during the Feast of Shavuoth.

hwhyl dbk

There are some that say this Gospel account occurred on the Feast Purim. The reason it is not on Purim, becuase that feast was a general Jewish feast which occurred during Babylonian captivity. This was when the Jewish people were not in Israel, and it did not have anything to do with the Temple. Wheras, according to the Torah, this was one of the three High Holy Days required in the year, the Feast of Shavuoth, where the Israelite males were required to go to Jerusalem. Yeshua, an Israelite male, also had to visit Jerusalem three times in the Biblical year, as required in the Torah, including the Feast of Shavuoth.

Taking a turn, looking at the account of Moses noted in the Torah potion of D'varim, in the book of Deuteronomy

Deuteronomy 1:3 And was in the fortieth year, in the eleventh month, in the one of the month, Moses spoke to the Sons of Israel according to all that hwhy commanded him to them;

This was thirty eight years after the Israelites departure from Kadesh after they hearkened to the ten spies' evil report that cost the generation their passage to go to the promised land by wandering in the wilderness for a total of forty years.

Based on the scriptures, we can calculate when Moses died.
When Moses died, the Israelites mourned for Moses' death for thirty days, as noted in the Torah portion of V'zoth Ha-B'rakhah, in the book of Deuteronomy

Deuteronomy 34:7 And Moses was as son of a hundred and twenty years in his death: his eye was not dim, and her vigor was not vanished. 8 And the Sons of Israel, they wept of Moses in the plains of Moab thirty days: and they ended the days of weeping of the mourning of Moses. 9 And Joshua, son of Nun, was full of spirit of wisdom; for Moses had laid his hands upon him: and the Sons of Israel, they listened to him, and they did as which hwhy commanded ta-Moses.

After the death of Moses and their time for mourning, hwhy spoke for the first time to Joshua

Joshua 1:1 And was after the death of Moses the servant of hwhy, and hwhy spoke to Joshua, son of Nun, the minister of Moses to say, 2 Moses, my servant, is dead; and now, arise, go over this Jordan, you, and all this People to the land which I am giving to them, to the Sons of Israel. 3 Every place which you shall tread the sole of your foot on him, I have given him to you as which I spoke to Moses....10 And Joshua commanded the Officers of the People, to say, 11 Go over in the midst of the Camp, and command the People, to say, Provide for yoursevles victuals; for in still of three days, you are going over this Jordan to go to possess the land, which hwhy, your Elohim, is giving to you to possess her.

and later in the book of Joshua, it says

Joshua 4:19 And the People, they ascended from the Jordan in the tenth of the first month, and they encamped in the Gilgal, in the edge, East of Jericho.

Computing the days, this takes the time line that hwhy spoke to Joshua before they crossed over the Jordan on the seventh day of the first month of the forty-first year. With the record of the book of Deuteronomy that they mourned for thirty days for the death of Moses, we can calculate the date back thirty days to the seventh day of the twelfth month of Adar. I misconfigured the date as the first day of the twelfth month that Moses was born. I want to give credit is due and want to thank Mark Biltz of El Shaddai Ministries for correcting me on his birth date. Thank you Mark.

Now that the date of Moses' birth is clear, going back to this time line account in the Torah portion of Sh'moth, in the book of Exodus

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.

THIS IS A REVELATION!!!

Since we know that Moses was born on the seventh day of the twelfth month. He was hidden by his mother, Jochebed, for three months, and this would take it to, at the earliest date, the seventh day of the third month of Sivan. Resarching further, with a very strong probability (of 99.9% surity), we can figure out that the day Moses was put in a pitched basket and sent down the Nile being found by the Pharaoh's daughter was on the High Holy Day of SHAVOTH!!!

hwhyl dbk


Mark Biltz of El Shaddai Ministries noted that Zacharias, a Priest in the Gospel of Luke, was visited by the angel Gabriel on Shavuoth, and it was at this Appointed Time when Gabriel said that his wife is to bear a son, who would be John the Baptist. It's noted in the Gospel of Luke

Luke 1:5 There was in the days of Herod, the king of Judaea, a certain Priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. 6 And they were both righteous before hwhy, walking in all the Commandments and Statutes of hwhy blameless. 7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. 8 And it came to pass, that while he executed the Priest's Office before hwhy in the order of His course, 9 According to the Custom of the Priest's Office, his lot was to burn incense when he went into the Temple of hwhy. 10 And the whole multitude of the people were praying without at the time of incense. 11 And there appeared unto him an angel of hwhy standing on the right side of the Altar of Incense. 12 And when Zacharias saw him, he was troubled, and fear fell upon him. 13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. 14 And thou shalt have joy and gladness; and many shall rejoice at his birth. 15 For he shall be great in the Eyes of hwhy, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Spirit, even from his mother's womb. 16 And many of the Sons of Israel shall he turn to hwhy, their Elohim. 17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for hwhy. 18 And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. 19 And the angel answering said unto him, I am Gabriel, that stand in the presence of hwhy; and am sent to speak unto thee, and to shew thee these glad tidings. 20 And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. 21 And the people waited for Zacharias, and marvelled that he tarried so long in the Temple. 22 And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the Temple: for he beckoned unto them, and remained speechless. 23 And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.

You can find it on Mark's Torah portion of Emor in 2015 by clicking on the image below to get to the webpage.

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DISCLAIMER

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


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MARK BILTZ

Torah Portion Emore 2015

Mark Biltz



You can read my "Shavuoth" information webpage on this website, by clicking on the link below.

SHAVUOTH




Verses twenty three through twenty five

YOM TERUAH


23 
And hwhy spoke to Moses to say, 24 Speak to the Sons of Israel to say, On the seventh month, on the one (first) of the month shall be to you a Rest of a Memorial of Blowing (Signaling) of a Holy Calling. 25 You shall not do any work of service: and you shall bring near a Fire Offering to hwhy.

Looking at the following words:

MEMORIAL

The Hebrew word for memorial is "zeekh-ah-rohn"- Zayin, Kaph, Resh, Vav, Noon Sophit (
Nwrkz). It is from Strong's Concordance number 2146, and its definition

From H2142; a memento (or memorable thing, day or writing): - memorial, record.

from 2142 "zah-khahr" (
rkz), and its definition

A primitive root; properly to mark (so as to be recognized), that is, to remember; by implication to mention; also (as denominative from H2145) to be male: -  X burn [incense], X earnestly, be male, (make) mention (of), be mindful, recount, record (-er), remember, make to be remembered, bring (call, come, keep, put) to (in) remembrance, X still, think on, X well.

Notice that in the Hebrew text, the Hebrew word "zeekh-ah-rohn" has a Vav and Nun in the end (Nwrkz). This tells us that this Hebrew word is in the feminine plural.


BLOWING (SIGNALING)

The Hebrew word for blowing (signaling) is "t'roo-ah"- Tav, Resh, Vav, Ayin, Heh (
hewrt). It is from Strong's Concordance number 8643, and its definition

From H7321; clamor, that is, acclamation of joy or a battle cry; especially clangor of trumpets, as an alarum: - alarm, blow (-ing) (of, the) (trumpets), joy, jubile, loud noise, rejoicing, shout (-ing), (high, joyful) sound (-ing).

from 7321 "ru-ah" (ewr), and its definition

"A primitive root; to mar (especially by breaking); figuratively to split the ears (with sound), that is, shout (for alarm or joy): - blow an alarm, cry (alarm, aloud, out), destroy, make a joyful noise, smart, shout (for joy), sound an alarm, triumph".


The phrase "memorial of blowing" is the Hebrew "Zeekh-ah-rohn T'rooah" (hewrt Nwrkz).

Looking at a verse in the Torah portiono of, in the book of Numbers

Numbers 29:1 And in the seventh month, in the one of the month shall be to you a Holy Calling; you shall not do any work of service: shall be to you a day of blowing.

In this verse is where we get the more proper name of this High Holy Day Appointed Time called "a Day of Blowing", in the Hebrew "Yohm T'roo-ah" (
hewrt Mwy). This is the phrase that is more properly named for this Appointed Time.

Out of all the seven Appointed Times, this is the only Appointed Time that the day is unkown, because Yom Teruah occurs on the day the Biblical new slivered moon is sighted. This is what King David noted in the book of the Psalms

Psalms 81:3 Blow up the shofar in the new moon, in the full moon on our feast.

According to King David, the shofar is to be blown on Yom Teruah.

The Appointed Time of Yom Teruah can relate to what Yeshua said in the Gospel of Matthew

Matthew 25:13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

There are some in the Messianic/Hebraic Roots movement that believe this Appointed Time of Yom Teruah is when Yeshua will snatch the believers up in the clouds with the blowing of the shofar/trumpet, as noted in the apostle Paul's letter to the assembly in Thessalonica

1 Thessalonica 4:13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14 For if we believe that Yeshua died and rose again, even so them also which sleep in Yeshua will hwhy 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 Shofar of Elohim: 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.  

You can read my "Yom Teruah" information webpage on this website, by clicking on the link below.

YOM TERUAH


It has been well publicized that this High Holy Day Appointed Time of the seventh month is the Biblical New Year, but there is a problem with that. There are Biblical accounts that prove the Biblical New Year does not start on the seventh month, but on the first month of Aviv. You can read my commentary article titled "Rosh Hashannah, the Biblical New Year?", by clicking on the link below

ROSH HASHANNAH, THE BIBLICAL NEW YEAR?




Verses twenty six through thirty two

YOM KIPPURIM


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

On this Appointed Time, Atonement can also be phrased "At Onement", because on this Appointed time, hwhy opens the heavens where we can communicate to Him to repent from our sins for the past year.

hwhy also expressed His serious in this High Holy Day. This is the High Holy Day where the soul was very important in participating this day. It is the only time in this chapter where hwhy says that He will cut the soul off if they don't do this, as is mentioned in verse thirty.

In verses the Hebrew text, in verses twenty nine and thirty, it has the same phrase translation "any of the soul", which in the Hebrew is "khahl hah-neh-phesh" (spnh lk). The reason this is phrased this way, as well as in the Hebrew text, because the phrase is saying that any of the "nation's soul" or the "corporate soul" of the People who sins against hwhy.

Looking at verse thirty two again

32 He is a Shabbath of Rest to yourselves, and you shall afflict ta-your souls: on the ninth of the month, in the mixing period (evening), from mixing period (evening), until mixing period (evening), you shall rest your Shabbath.

Why was the day mentioned as the ninth instead of the tenth? Did the scribes a long time ago mistakenly put in the wrong day and the scribes after that just kept it in there? I don't have an answer to this at this time.


Yom Kippur is also applied in the Jubilee Year, in the Torah portion of B'har, in Leviticus 25:10-55. This is the key part in relation to Yom Kippur

Leviticus 25:8 And you shall count for yourself seven Shabbaths of years of seven years, seven times; and shall be to you the days of the seven Shabbaths of the years, nine and forty years. 9 And you shall go over a sound of a shofar (sound over a shofar of a signal), on the seventh month, on the tenth of the month, on the Day of the Atonements, you shall go over (sound over) a shofar in all of your land.

The account of the High Priest ceremonial act in the Tabernacle/Temple occured on Yom Kippur in the Torah portion of Akharey Moth, in the book of Leviticus. This is the section on the date of Yom Kippur in the High Priest passage

Leviticus 16:29 And she shall be to you for a Statute of Ages: in the seventh month, in the tenth of the month, you shall afflict
ta-your souls, and the native and the stranger that is sojourning in your midst shall not do any work: 30 For shall atone upon you on this day to cleanse you from all your sins to the Face of hwhy, you shall be clean. 31 She is a Shabbath of Rest to you, and ye shall afflict ta-your souls of a Statute of Ages.


This was the last of the High Holy Days I came to observe. This is my personal story how I started to observe this High Holy Day. One day while I was working, thoughout the time of my shift at work, I felt a burning/sizzlingish feeling on the top of my head. It wasn't hurting me, but it was impacting, not to affect my perfomance at work. After I came home, within a short time later, I told my wife what happened throughout my shift. After a little while being home, a thought came to me to check the calendar, in which I had a Jewish Calendar. I looked at the day I worked that gave me that sizzling feeling in my head, and I discovered that the day that happened to me at work was the High Holy Day of the Appointed Time of Yom Kippur. I then realized that the Ruakh HaKodesh (the Holy Spirit) was telling me that this is a very important day to be observed. I  also realized that Yeshua was my head, as noted by the apostle Paul in his letter to the assembly at Corinth

1 Corinthians 11:3 But I would have you know, that the head of every man is Messiah; and the head of the woman is the man; and the head of Messiah is hwhy.

Yeshua was also heaping "coals" on my head, and it is based on the apostle Paul's letter to the assembly in Rome

Romans 12:20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.

Though, I am not Yeshua's enemy, He still put some "fiery coals" on my head, telling me, "My son, you to need to observe this High Holy Day too.", and
from the following year and evry year after, I have been observing Yom HaKippurim. I give the glory to hwhy for revealing this to me personally. Thank you Abba.

Another account of Yom Kippur is noted in the prophet Isaiah

Isaiah 58:1 Cry aloud, spare not, lift up thy voice like a shofar, and shew My People their transgression, and the House of Jacob their sins. 2 Yet they seek Me daily, and delight to know My Ways, as a nation that did righteousness, and forsook not the ordinance of their Elohim: they ask of Me the Ordinances of Justice; they take delight in approaching to Elohim. 3 Wherefore have we fasted, say they, and Thou seest not? wherefore have we afflicted our soul, and Thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. 4 Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high. 5 Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to  hwhy? 6 Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? 7 Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? 8 Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the Glory of hwhy shall be thy rereward. 9 Then shalt thou call, and hwhy shall answer; thou shalt cry, and He shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; 10 And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday: 11 And hwhy shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. 12 And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. 13 If thou turn away thy foot from the Shabbath, from doing thy pleasure on My Holy Day; and call the Shabbath a delight, the Holy of hwhy, honourable; and shalt honour Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: 14 Then shalt thou delight thyself in hwhy; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the Mouth of hwhy hath spoken it.


Looking at the following words:

ATONEMENTS

The Hebrew word for atonements is "keep-poor"- Kaph, Peh, Resh (
rpk) (in the Hebrew text, it's "keep-pooreem", adding the Yod, Mem Sophit (Myrpk)). It is from Strong's Concordance number 3725, and its definition

From H3722; expiation (only in plural): - atonement.

from 3722 "kah-phahr" (
rpk), and its definition

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


Also the word "kippur" is where we get our modern English word "cover". In other words, 
hwhy will "cover" our sins and iniquities.


AFFLICT

The Hebrew word for afflict is "ah-nah"- Ayin, Nun, Heh (
hne). It is from Strong's Concordance number 6031, and its definition

A primitive root (possibly rather identical with H6030 through the idea of looking down or browbeating); to depress literally or figuratively, transitively or intransitively (in various applications). (sing is by mistake for H6030.): - abase self, afflict (-ion, self), answer [by mistake for H6030], chasten self, deal hardly with, defile, exercise, force, gentleness, humble (self), hurt, ravish, sing [by mistake for H6030], speak [by mistake for H6030], submit self, weaken, X in any wise.

This is similar to Yeshua being "afflicted" with His body which was marred, bruised and shredded, even to his private parts.

This would also pertain to Yeshua, who was "afflicted" for our sins and He "covered" us with His Blood. These two actions are noted in the book of the prophet Isaiah, and in the book of Revelation

Isaiah 53:3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from Him; He was despised, and we esteemed Him not. 4 Surely He hath borne our griefs, and carried our sorrows: yet we did esteem Him stricken, smitten of Elohim, and afflicted. 5 But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed.

Revelation 1:5 And from Yeshua 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,



You can read my "Yom Kippur" information webpage on this website, by clicking on the link below

YOM KIPPUR



You can also read my teaching "The Azazel Scapegoat, the Goat Dedicated to 
hwhy, and the Brith Khadashah Account" by clicking on the link below

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



Verses thirty three through forty four

SUKKOTH (BOOTHS/TABERNACLES)


33 
And hwhy spoke to Moses to say, 34 Speak to the Sons of Israel to say, On the fifteenth day of this seventh month, shall be the Feast of the Booths of seven days to hwhy. 35 On the first day shall be a Holy Calling: you shall not do any work of service. 36 Seven days you shall bring a Fire Offering to hwhy: in the eighth day shall be a Holy Calling to you; and you shall bring near a Fire Offering to hwhy: she is a Solemn Assembly; you shall not do any work of service. 37 These are the Appointed Times of hwhy, which you shall proclaim them of Holy Callings to bring near a Fire Offering to hwhy of an Elevation Offering, and a Food Offering, a Sacrifice, and Drink Offerings of a matter of the day in his day: 38 Besides the Shabbaths of hwhy, and besides your gifts, and besides all your Vow Offerings, and besides all your Freewill Offerings, which you shall give to hwhy. 39 Only on the fifteenth day of the seventh month in your gathering ta-the produce of the land, you shall celebrate ta-the Feast of hwhy seven days: on the first day is a Rest, and on the eighth day is a Rest. 40 And you shall take for yourselves on the first day, majestic fruit trees, branches of palms, and thickness of foliage trees, and willows of the brook; and you shall rejoice to the Face of hwhy, your Elohim, seven days. 41 And you shall celebrate him of a feast to hwhy seven days in the year: a Statute of Ages for your generations: on the seventh month, you shall celebrate him. 42 You shall dwell in booths seven days; all the natives in Israel, they shall dwell in the booths: 43 by that, your generations shall know that I made ta-the Sons of Israel dwell in the booths in My bringing them from the land of Egypt: I am hwhy, your Elohim. 44 And Moses spoke ta-the Appointed Times of hwhy to the Sons of Israel.

Compare to the Sukkoth account, and compare the types of branches Ezra told them to retrieve noted in the book of Nehemiah

Nehemiah 8:13 And on the second day were gathered together the chief of the fathers of all the People, the Priests, and the Levites, unto Ezra, the Scribe, even to understand the Words of the Torah. 14 And they found written in the Torah which hwhy had commanded by Moses, that the Sons of Israel should dwell in booths in the feast of the seventh month: 15 And that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mountain, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written. 16 So the People went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of Elohim, and in the street of the water gate, and in the street of the gate of Ephraim. 17 And all the Congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua, the son of Nun, unto that day had not the Sons of Israel done so. And there was very great gladness. 18 Also day by day, from the first day unto the last day, he read in the book of the Torah of Elohim. And they kept the Feast seven days; and on the eighth day was a Solemn Assembly, according unto the manner.

The olive, pine and myrtle branches are not mentioned in the Ezra account, but it was considered the branches, and also notice that there are five branches mentioned instead of four in the Ezra account.

This is the third of the requirements for the men of Israel to visit Jerusalem noted in the Torah portion of Misphatim, in the book of the Exodus

Exodus 23:14 Three times you will feast to Me in the year.16 ...and the Feast of the Ingathering, in the going out of the year [the Harvest Cycle Year], in your gathering ta-your work from the field. 17 Three times in the year all your males shall appear to the Face of the Adon hwhy.

This Appointed Time is to me the cream of the crop of the High Holy Days.

Notice that this week's Torah portion account doesn't require to bring the first fruits of a grain harvest. Why? Because it's most likely that there were no grains to be harvested. According to various sources, the type of fruits that were brought to Jerusalem to celebrate this seven day feast was the fruits of the trees", and they most likely include the grapes, the pomegranites, the figs, and the olives. There are probably other kinds of "fruits", and were most likely "nuts" from the nut trees, like the almonds and the pistachios, as noted in the account of Jacob and his sons when the famine was in the land while Joseph was Viceroy of Egypt, and would not see their face again until Benjamin came down with them. This is what Jacob said next to them to do in the Torah portion of Mikeyts, in the book of Genesis

Genesis 43:11 And their father Israel said to them, Then this, do; take from the best prunings of the land in your vessels, and bring down to the man a present, a little balm, and a little honey, spices, and myrrh, pistachios, and almonds:

This shows us that these different kinds of nuts existed in the land during Biblical times.

Yeshua also fulfilled this Exodus Commandment by going to Jerusalem during the Feast of Booths, as shown in the four Gospels. Three are the three Harvest Appointed Times Yeshua went to Jerusalem in the Exodus 23:14-17:

Passover/Unleavened Bread: John 13:1-20:25
Feast of the Harvest, a.k.a. Shavuoth (Pentecost): John 5:1-47
Feast of the Ingathering, a.k.a. Sukkoth (Tabernacles): John 7:2-10:21



Indirectly related, bringing up a couple of accounts of Yeshua when He was at the Temple during Sukkoth. The first one was when Yeshua said that He is the Living Waters, mentioned in the Gospel of John, both accounts occurred on the seventh day of the Feast of Sukkoth

John 7:37 In the last day, that great day of the Feast, Yeshua stood and cried, saying, If any man thirst, let him come unto Me, and drink. 38 He that believeth on Me, as the scripture hath said, out of his belly shall flow rivers of living water.

which is from the book of Isaiah

Isaiah 55:1 Ho, every one that thirsteth, come ye to the waters,...

And in the second account, Yeshua was in the Temple when the Scribes and Pharisees brought in a woman who commited adultery. It is also located in the Gospel of John

John 8:2 And early in the morning He came again into the Temple, and all the people came unto Him; and He sat down, and taught them. 3 And the Scribes and Pharisees brought unto Him a woman taken in adultery; and when they had set her in the midst, 4 They say unto Him, Master, this woman was taken in adultery, in the very act. 5 Now Moses in the Torah commanded us, that such should be stoned: but what sayest Thou? 6 This they said, tempting Him, that they might have to accuse Him. But Yeshua stooped down, and with His finger wrote on the ground, as though He heard them not. 7 So when they continued asking Him, He lifted up Himself, and said unto them, He that is without sin among you, let him first cast a stone at her. 8 And again He stooped down, and wrote on the ground. 9 And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Yeshua was left alone, and the woman standing in the midst. 10 When Yeshua had lifted up Himself, and saw none but the woman, He said unto her, Woman, where are those thine accusers? hath no man condemned thee? 11 She said, No man, Lord. And Yeshua said unto her, Neither do I condemn thee: go, and sin no more.

The Scribes and Pharisees forgot one factor in this, and it was the man/men who were in the adultery with her. This is the Torah regarding this account, and there are two possibilities, and are noted in the Torah portion of Shoftim, in the book of Deuteronomy

Deuteronomy 20:22 If a man shall be found lying with a woman married to a husband, and they shall die, also both of them, the man, the one lying with the woman, and the woman: and you shall consume the evil from Israel.

23 If shall be a young girl, a virgin, betrothed to a man, and a man finds her in the city, and lies with her; 24 And you shall bring
ta-both of them to the gate of her city, and you shall stone them on the stones and they shall die; ta-the young girl upon the word which she did not cry out, being in the city; and ta-the man upon the word humbled ta-the wife of his neighbor: and you shall consume the evil from your midst.

The only reason they would know that she was caught in adultery is if they were involved in the adultery with her themselves, which means that these men would also have to be killed.

Peter Thalhofer of El Shaddai Ministries noted that these accounts Yeshua said and did were based on the words of the Prophet Jeremiah

Jeremiah 2:12 Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith hwhy. 13 For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.

Jeremiah17:13 
hwhy, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken hwhy, the fountain of living waters.


These are other factors I have discovered relating to Sukkoth:

Abraham and Sarah's son, Isaac, was born on the first day of Sukkoth, and was circumcised on the Day of the Solemn Assembly, and the factors the account of the birth of Isaac were compared to Yeshua's birth, who was also born on the first day of Sukkoth and circumcised on the Day of the Solemn Assembly. Also, Isaac's wife, Rebekah, came to him via Eliezer, Abraham's head servant, on Isaac's birthday on the first day of Sukkoth.


In verses thirty seven and thirty eight, hwhy interrupts the discussion of The Feast of Sukkoth

37 These are the Appointed Times of hwhy, which you shall proclaim them of Holy Callings to bring near a Fire Offering to hwhy of an Elevation Offering, and a Food Offering, a Sacrifice, and Drink Offerings of a matter of the day in his day: 38 Besides the Shabbaths of hwhy, and besides your gifts, and besides all your Vow Offerings, and besides all your Freewill Offerings, which you shall give to hwhy.

It would sound like that
hwhy is ending the instructions of the Appointed Times of the High Holy Days, but in verse thirty nine, hwhy goes back and continues on the Feast of Sukkoth and then from verse forty continues with the instructions of the feast. This is compared to what happened with Jacob in the book of Genesis, when he was prophesying his sons' future, as he interrupts the prophecy by saying this in the Torah portion of Va-Y'khi, in the book of Genesis

Genesis 49:18 I have waited for Your salvation, 
hwhy.

The reason Jacob said this, because he saw 
hwhy coming to take his spirit and soul.

Also, in the Torah portion of Pinkhas, in chapters twenty eight and twenty nine contain the sacrifices of each of the Appointed Times of the High Holy Days that is mentioned in verses thirty seven and thirty eight. You can access the Torah portion of Pinkhas by clicking on the link below.

TORAH PORTION PINKHAS


You can read my "Sukkoth/Solemn Assembly" information webpage on this website, by clicking on the link below

SUKKOTH/SOLEMN ASSEMBLY


You can also read my teaching "When Was Yeshua Born? Evidence Based on Scriptural Facts
" by clicking on the link below

WHEN WAS YESHUA BORN? EVIDENCE BASED ON SCRIPTURAL FACTS




This is a chart of the Biblical year showing the Harvest Cycle Year and the early and latter rains in relation to the Appointed Times of 
hwhy

Rains Chart




ISSUES RELATING TO THE CHAPTER

This Torah chapter is the Psalms twenty three of the Torah. It is one of my favorite chapters.


Monte Judah of Lion and Lamb Ministries also said that when the Messianic/Hebraic Roots believers start practicing the Shabbath, the next Biblical things that come after that, which the Ruakh HaKodesh (the Holy Spirit) leads them to do, is the Passover, then the rest of the Sring High Holy Days, and then the Fall High Holy Days. I had this personal experience myself after I came into the Messianic/Hebraic Roots, but they didn't happen all in one year, but in years time. As I mentioned earlier, Yom HaKippruim was the last High Holy Day that I was convicted to do, and now, I am observing all of them.


Looking at the word REST

The Hebrew word for rest is "Shahb-bah-thohn"- Shin, Bet, Tav, Vav, Nun Sophit (Nwtbs). It is from Strong's Concordance number 7677, and its definition

From H7676; a sabbatism or special holiday: - rest, sabbath.

from 7676 "shahb-bath" (
tbs), and its definition

Intensive from H7673; intermission, that is, (specifically) the Sabbath: -  (+ every) sabbath.

from 7673 "shahv-vath" (
tbs), and its definition

A primitive root; to repose, that is, desist from exertion; used in many implied relations (causatively, figuratively or specifically): - (cause to, let, make to) cease, celebrate, cause (make) to fail, keep (sabbath), suffer to be lacking, leave, put away (down), (make to) rest, rid, still, take away.


This Hebrew word is used only eleven times in the entire Tanakh, but it is only mentioned in two books in the Torah: Exodus and Leviticus. This word is only mentioned when it refers to the following:

The Regular Shabbath: Four times
Yom Teruah: One time
Yom Kippur: Two times
Sukkoth, First Day: One time
Sukkoth, Eighth Day: One time
Shabbath Rest For The Land: Two times

The word "shabbathon" is mentioned five times in chapter twenty three in this Torah portion (four times during the High Holy Days). It's sometimes interpreted as "shabbath", but it is properly interpreted as "rest". Notice that the word ends with Vav and Nun (
Nw). This means that the word is in the feminine plural form. This Hebrew word relates this 'rest' as being a benefit for our souls, because the soul consists of three factors: the mind, the emotions and the will. When the word "shabbathon" is mentioned in the feminine plural form, it relates to the three parts of the soul, because the soul is also feminine, as all three parts of the soul are feminine.


Looking at the word CALLING

The Hebrew word for convocation is "meekrah"- Mem, Kuph, Resh, Aleph (
arqm). It is from Strong's Concordance number 4744, and its definition

From H7121; something called out, that is, a public meeting (the act, the persons, or the palce); also a rehearsal: - assembly, calling, convocation, reading.

from 7121 "kah-rah" (
arq), and its definition

A primitive root (rather identical with H7122 through the idea of accosting a person met); to call out to (that is, properly address by name, but used in a wide variety of applications): - bewray [self], that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim (-ation), pronounce, publish, read, renowned, say.

This Hebrew word has been commonly translated as "convocation" in various Bibles.

Bill Cloud of Shoreshim Ministries noted that the word "calling" are mentioned seven times in the High Holy Days in this chapter:

The Feast of Unleavened Bread: Two times
Shavuoth: One time
Yom Teruah: One time
Yom Kippurim: One time
Sukkoth: Two times


hwhy used "shabbathon" and "mikra" in this Torah chapter:

Rest: Five times
Calling: Seven times

The number "five" is symbolic for grace, and the number "seven" is symbolic for spiritual perfection. One could say that the word "rest" in this chapter is an act of grace and the word "convocation" is an act of spiritual perfection.



Regarding the Spring Feasts: Passover, the Feast of Unleavened Bread, Firstfruits, and Shavuoth (Pentecost), These were all fulfilled by Yeshua:

Passover: Yeshua was the sacrificed Passover Lamb
The Feast of Unleavened Bread: Yeshua was the Man without leaven
Firstfruits: Yeshua was resurrected on the first day of the Omer count, and He became our First Fruits
Shavuoth: The Ruakh HaKodesh (The Holy Spirit a.k.a. The Comforter) came unto Yeshua's disciples



The Fall Feasts: Yom Teruah, Yom Kippur, and Sukkoth, have yet to be fulfilled. I want to point out scripture that relates to The Fall Feasts. It's in the Brith Khadashah (the New Covenant), and it's the Parable of the virgins, noted in the Gospel of Matthew

Matthew 25:1 Then shall the Kingdom of Heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2 And five of them were wise, and five were foolish. 3 They that were foolish took their lamps, and took no oil with them: 4 But the wise took oil in their vessels with their lamps. 5 While the bridegroom tarried, they all slumbered and slept. 6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7 Then all those virgins arose, and trimmed their lamps. 8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. 10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. 11 Afterward came also the other virgins, saying, Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, I know you not. 13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

These are the symbolic meanings of this Parable account:

The Five Wise Virgins: Those who are believers in Yeshua and are following the Torah and the high holy days
The Five Foolish Virgins: those who are not believers in Yeshua but are following the Torah and the high holy days
The Oil: the filling of The Ruakh HaKodesh
The Cry Made Of The Coming Of The Bridegroom: Yom Teruah
The Trimming Of The Wicks: Yom Kippur
The Marriage With The Bridegroom: Sukkoth
The Bridegroom: Yeshua

You can find this information of my teaching titled "The Parable of the Ten Virgins" by clicking on the link below

THE PARABLE OF THE TEN VIRGINS







CHAPTER 24

Leviticus 24:1-23

Lev 24:1 And 
hwhy spoke to Moses to say, 2 Command ta-the Sons of Israel that they shall send to you pure olive oil beaten for the light, to ascend up a lamp continually. 3 outside of the Veil of the Testimony, in the Tent of Appointment, Aaron shall arrange him from mixing period (evening) until breaking (morning) to the Face of hwhy continually: a Statute of Ages for your generations. 4 Upon the Pure Menorah shall arrange ta-the Lamps to the Face of hwhy continually.

5 And you shall take flour, and you shall bake her twelve cakes, two tenths shall be of the one cake. 6 And you shall set them of two rows, six of the row upon the Pure Table to the Face of
hwhy. 7 And you shall put pure frankincense upon the row, and she shall be for the Bread for a Memorial of a Fire Offering to hwhy. 8 Shall arrange him on the day of the Shabbath, on the day of the Shabbath, to the face of hwhy continually from ta the Sons of Israel: a Covenant of Ages. 9 And she shall be for Aaron and for his sons; and they shall eat him in the Holy Place: for he is a Holy of Holies to him from the Fire Offerings of hwhy: a Statute of Ages.

10 And went out a son of an Israelitess woman, and he was a son of an Egyptian man in the midst of the Sons of Israel: and the son of the Israelitess and the Israelite man, they quarreled in the Camp; 11 And the son of the Israelitess blasphemed and cursed ta-the Name. And they brought him to Moses: and the name of his mother was Shelomith, daughter of Dibri, of the tribe of Dan. 12 And they put him in the keeping to be declared to them upon the Mouth of hwhy.

13 And 
hwhy spoke to Moses, to say, 14 Bring forth ta-the cursing one to outside of the Camp; and, all that heard, they shall lay ta-their hands upon his head, and all of the Congregation, they shall stone him. 15 And you shall speak to the Sons of Israel, to say, If a man, a man, curses his Elohim, and shall bear his sin. 16 And of blaspheming the Name of hwhy, dying, shall die; all the Congregation, stoning, they shall stone on him: as the stranger, as the native, shall die in his blaspheming the Name.

17 And if a man shall strike any soul of an Adam, dying, shall die. 18 And a striker of a soul of an animal shall repay soul for soul. 19 And if a man shall give a blemish on his neighbor, as which was done, so shall be done to him; 20 Break for break, eye for eye, tooth for tooth: as which was given a blemish on the Adam, so shall be given on him. 21 And a striker of an animal shall repay her: and a striker of an Adam shall die. 22 One Judgment shall be for yourselves, shall be as the stranger, as the native: for I am 
hwhy, your Elohim. 23 And Moses spoke to the Sons of Israel, and they sent out ta-the cursing one to outside of the Camp, and they stoned him of stones. And the Sons of Israel did as which hwhy commanded ta-Moses.


(Note: Not all verses will have comments)


Verses one through four

1 And hwhy spoke to Moses to say, 2 Command ta-the Sons of Israel that they shall send to you pure olive oil beaten for the light, to ascend up a lamp continually. 3 outside of the Veil of the Testimony, in the Tent of Appointment, Aaron shall arrange him from mixing period (evening) until breaking (morning) to the Face of hwhy continually: a Statute of Ages for your generations. 4 Upon the Pure Menorah shall arrange ta-the Lamps to the Face of hwhy continually.

These are the Lamps mentioned in the Torah portion of T'rumah, in the book of Exodus

Exodus 25:37 And you shall make ta-her seven lamps: and they shall set up ta-her Lamps, and shall give light over opposite (upon over) her face. 38 And her tongs, and her firepans, shall be of pure gold. 39 Shall make her ta all these vessels of a talent of pure gold.

The High Priest is to put up the lights on the Menorah during the mixing period (evening), because the new day occurs at sundown to start the mixing period of the evening.

These are the symbolic meanings of the Lamps:

The Lamps: Yeshua/The Seven High Holy Days
The Olive Oil: The Ruakh HaKodesh
Gold: Eternity
Light: The Ruakh HaKodesh/The Word

The light is also the word, and as the apostle Peter noted in his letter

1 Peter 1:25 But the Word of hwhy endureth for ever....

And the Word is Yeshua.

King David supports this premise when he wrote in the book of the Psalms that the word is the lamp and the light

Psalms 119:105 Thy Word is a Lamp unto my feet, and a Light unto my path.

There are those that say the Torah was done away with is not so. They are written in our hearts, as it is written in the book of the Prophet Jeremiah

Jeremiah 31:31 Behold, the days come, saith hwhy, that I will make a New Covenant with ta-the House of Israel, and with ta-the House of Judah: 32 Not according to the Covenant that I made with ta-their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which ta-My Covenant they brake, although I was an Husband unto them, saith hwhy: 33 But this shall be the Covenant that I will make with ta-the House of Israel; After those days, saith hwhy, I will put ta-My Torah in their inward parts, and write it in their hearts; and will be their Elohim, and they shall be My People.

As the Torah is forever, the Lamps are to be lit forever, meaning the seven lamps, symbolizing the seven Biblical Appointed Times of the High Holy Days, and are to be kept "forever".


This act of arranging the Lamps by the High Priest at sundown is like Yeshua going to the Heavenly Father to pray during the night, while on earth, to refill His Light for the new Biblical day.

Luke 6:12 And it came to pass in those days, that He went out into a mountain to pray, and continued all night in prayer to 
hwhy.

Yeshua was getting His Light recharged through prayer.


Yeshua was Himself as the Light, and it's noted in the Gospel of John

John 1:4 In Him was life; and the life was the Light of men.

8:12 Then spake Yeshua again unto them, saying, I am the Light of the world: he that followeth Me shall not walk in darkness, but shall have the Light of Life.

9:5 As long as I am in the world, I am the Light of the world.

Also in the Brith Khadashah (the New Covenant), Yeshua says that we are the "light of the world", and it's noted 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 who is in Heaven.

Yeshua connects the light with our works in the world by following His will and His Torah.



Verses five through nine

5 And you shall take flour, and you shall bake her twelve cakes, two tenths shall be of the one cake. 6 And you shall set them of two rows, six of the row upon the Pure Table to the Face of hwhy. 7 And you shall put pure frankincense upon the row, and she shall be for the Bread for a Memorial of a Fire Offering to hwhy. 8 Shall arrange him on the day of the Shabbath, on the day of the Shabbath, to the face of hwhy continually from ta the Sons of Israel: a Covenant of Ages. 9 And she shall be for Aaron and for his sons; and they shall eat him in the Holy Place: for he is a Holy of Holies to him from the Fire Offerings of hwhy: a Statute of Ages.

These are the symbolic meanings of the twelve cakes:

The Twelve Cakes of Bread: The twelve tribes of Israel
Frankincense: The prayers of the saints

To the Priests, frankincense a seasoning for the bread.

The two rows of the six cakes is compared to the twelve tribes separating themselves to have six of them stand on the top of Mount Ebal and Mount Gerizim as noted in the Torah portion of Ki Thavo, in the book of Deuteronomy

Deuteronomy 27:11 And Moses commanded ta-the People in his day to say, 12 These, they shall stand to bless ta-the People upon Mount Gerizim in your going over ta-the Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin: 13 And these, they shall stand upon the curse on Mount Ebal; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.

Notice that it says that it is to be done on every Shabbath day.  Why? I don't know, but it might symoblically relates for the twelve tribes to honor the Shabbath day as the beginning of the Commandments of 
hwhy. Think about this. We as believers in Yeshua were originally following the Christian concept of walking in Yeshua, but when we were open to the Messianic/Hebraic Roots of Christianity, what is the first thing we followed in our walk in Hebraic Roots?..... The Shabbath. The Fourth Word (Commandment) that the Christians do not realize they are not following, because they are unaware of the First Word (Commandment), nicknamed "The Faith Word (Commandment), which is to "believe" in hwhy and to believe in what hwhy did for the Israelites, as well as us.



Verses ten through sixteen

10 And went out a son of an Israelitess woman, and he was a son of an Egyptian man in the midst of the Sons of Israel: and the son of the Israelitess and the Israelite man, they quarreled in the Camp; 11 And the son of the Israelitess blasphemed and cursed ta-the Name. And they brought him to Moses: and the name of his mother was Shelomith, daughter of Dibri, of the tribe of Dan. 12 And they put him in the keeping to be declared to them upon the Mouth of hwhy. 13 And hwhy spoke to Moses, to say, 14 Bring forth ta-the cursing one to outside of the Camp; and, all that heard, they shall lay ta-their hands upon his head, and all of the Congregation, they shall stone him. 15 And you shall speak to the Sons of Israel, to say, If a man, a man, curses his Elohim, and shall bear his sin. 16 And of blaspheming the Name of hwhy, dying, shall die; all the Congregation, stoning, they shall stone on him: as the stranger, as the native, shall die in his blaspheming the Name.

In the English texts, in two places, they mention that the son cursed "
hwhy's name", or "the LORD's name", but they are not in the Hebrew text. It said "the Name" and "his Elohim".

Notice in this Torah passage that the name of the Egyptian father was not mentioned. Why wasn't he? Was it possible that the son had learned these potential traits by his Egyptian father, and his father was rebellious against 
hwhy? I don't know. The parents were not judged for their son's actions.

It also doesn't say that the son of the Egyptian as well that quarreled with the Israelite. What was 
hwhy telling us? I don't know at this time.

Yeshua also made note about blasphemy, and it's recorded in the Gospel of Mark

Mark 3:20 And the multitude cometh together again, so that they could not so much as eat bread. 21 And when His friends heard of it, they went out to lay hold on Him: for they said, He is beside Himself. 22 And the Scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth He out devils. 23 And He called them unto Him, and said unto them in parables, How can Satan cast out Satan? 24 And if a kingdom be divided against itself, that kingdom cannot stand. 25 And if a house be divided against itself, that house cannot stand. 26 And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. 27 No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house. 28 Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: 29 But he that shall blaspheme against the Holy Spirit hath never forgiveness, but is in danger of eternal damnation: 30 Because they said, He hath an unclean spirit.

In this case it is blasphemy against the Ruakh HaKodesh (the Holy Spirit), and both of these forms of blasphemies apply today.



Verses seventeen through twenty three

17 And if a man shall strike any soul of an Adam, dying, shall die. 18 And a striker of a soul of an animal shall repay soul for soul. 19 And if a man shall give a blemish on his neighbor, as which was done, so shall be done to him; 20 Break for break, eye for eye, tooth for tooth: as which was given a blemish on the Adam, so shall be given on him. 21 And a striker of an animal shall repay her: and a striker of an Adam shall die. 22 One Judgment shall be for yourselves, shall be as the stranger, as the native: for I am hwhy, your Elohim. 23 And Moses spoke to the Sons of Israel, and they sent out ta-the cursing one to outside of the Camp, and they stoned him of stones. And the Sons of Israel did as which hwhy commanded ta-Moses.

Rico Cortes of Wisdom In Torah Ministries says 'measure for measure'. Yeshua brought up this matter in the Gospels

Matthew 5:38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41 And whosoever shall compel thee to go a mile, go with him twain. 42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

These acts connect us being a light in the world. So I will end it saying let your light of the menorah shine before men.

In verse twenty two, when it says "as the stranger, as the native", it means, "The same Torah applies to both the native and the stranger. For example, if a Frenchman comes to the United States and commits a crime against United States Laws, the Frenchman will be judged in accordance the United States Laws, and not France's Laws.



That ends this week's Torah portion commentary.



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