There
are 42 Aleph-Tavs in this week's Torah portion
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NOTE: All
of the yous and yours underlined as "you" and "your" indicates that the
you and the your are plural. Also any of the words that are in bold
pink
lettering as "you"
refers to the feminine gender, but it is only applied when it does not
commonly refer to a woman. This only is applied to this week's Torah
portion text at this time.
CHAPTER
21 Leviticus
21:1-24
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
unclean (defiled) by a soul among his People: 2 for but by his relative
that is
near to
him, by his mother, and by his father, and by his son, and by his
daughter, and by his brother, 3 and by his sister, the
virgin that is near to him, which she has not been to a
man; by
her shall be defiled.
4 A leader among his People shall not be
unclean (defiled) to pollute (profane) himself.
5 Shall not make bald a baldness on their
heads, and they shall not shave the mouth (corner, edge) of their
beards, and
they
shall not incision (gashing) incisions (gashings) on their flesh. 6 They shall
be Sacred Ones
(Holy Ones) to
their Elohim, and they shall not profane (pollute) the Name of their
Elohim: for
they are with bringing near (drawing near) themselves
ta-the Fire Offerings
of hwhy of the Bread
of their Elohim: and they shall be Sacred (Holy).
7 They shall not take a harlot and a profaned (polluted) woman; and they shall not take a
woman driven away (put away, expelled, divorced) from her
husband: for he
is Sacred (Holy) to his Elohim.
8 And you shall sanctify him; for he brings near (draws near) ta-Bread
of
your Elohim:
shall be Sacred (Holy) to you: for
I, hwhy, am sanctifying you, am
Sacred (Holy) [(am Sacred (Holy), am sanctifying you)]. 9 And when a
daughter of a man of a Priest, she profanes
(pollutes) herself by
whoring, she is profaning (polluting) ta-her father: she
shall be burned up in the
fire.
10 And the Great (High) Priest from his brethren which has the Oil of
the
Anointing poured on his head, and has ta-his hand filled
(consencrated) to clothe on
ta-the Garments, shall not loose
(uncover) ta-his head,
and shall not rent his Garments; 11 and shall not come upon any dead
soul, shall not be unclean (defiled) for his
father and for his
mother; 12 and shall not go out from the Sanctuary, and shall not
pollute (profane) ta
the Sanctuary of his Elohim,
for the Crown
of the Oil of Anointing
of his Elohim is upon (over) him: I am hwhy. 13 And he
shall take a woman
in her virginity. 14 A widow, and a driven away (put away,
expelled, divorced) one, and a profaned
(polluted)
harlot, shall not take ta-these: for but
shall take a virgin from his People of a woman. 15 And not shall
pollute
(profane)
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
of which shall be in him a blemish shall not draw near to bring
near (draw near) the Bread
of his Elohim. 18 For shall not draw near any man which has in him a
blemish: a blind man, or a lame one, or a flat nosed one (disformed
one),
or a deformed excess membered one,
19 or a man which has in him a broken (crushed, fractured)
foot, or
a broken (crushed, fractured) hand, 20 or a crooked
back (hunched back), or a dwarf (dwarfed area, small one, small area),
or a cataract (overflow) in his eye, or a scurvy (scratched),
or scabbed (scurf, tetter), or has emasculated (bruised)
testicles (bunches); 21 Any
man which has in him a blemish from the seed of
Aaron, the Priest, shall
not approach to bring near (draw near) ta-the Fire Offerings ofhwhy: a blemish is in him; shall
not approach to bring
near (draw near) the Bread of his
Elohim. 22 taThe Bread of
his Elohim is a Sacred (Holies) of the Sacreds (Holies) [(Sacred of the
Sacreds, Holy of the Holies)], and shall
eat from from the Sacred Areas (Holy Areas).
23 Nevertheless (Surely) shall not enter into the Veil, and
shall not approach to
the Altar, for a blemish is on him; and shall not pollute (profane) ta-My Sanctuary: for
I, hwhy, have sanctified
[(am sanctifying)] them. 24 And
Moses spoke to Aaron, and to his sons, and to all of the Sons of
Israel.
(NOTE: Not all verses will have
comments)
Verses one through three
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
unclean (defiled) by a soul among his People: 2 for but by his relative
that is
near to
him, by his mother, and by his father, and by his son, and by his
daughter, and by his brother, 3 and by his sister, the
virgin that is near to him, which she has not been to a
man; by
her shall be defiled.
Basically, hwhy was saying that
the sons of Aaron were to not 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 of this week's Torah portion passage, when it says that
by "her" shall be defiled, it is relating
to the soul, which is feminine.
This implies the same matter to the Elders of Israel in verse four of
this week's Torah portion passage,
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 later.
Yeshua went against protocol when he touched a dead soul, which is
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 overruled His physical title as a descendant of the line of
Aaron, as well as being the Son of Man.
Also, this week's Torah portion passage could be compared to this
account, which is noted in the Gospel of Luke
Luke 9:57 And it came to
pass, that, as they went in the way, a certain man said unto Him, Lord,
I will follow Thee whithersoever Thou goest. 58 And Yeshua said
unto him, Foxes have holes, and birds of the air have nests; but the
Son of man hath not where to lay his head. 59 And He said
unto another, Follow Me. But he said, Lord, suffer me first to go and
bury my father. 60 Yeshua said
unto him, Let the dead bury their dead: but go thou and preach the
Kingdom of hwhy.
Verses four through six
4 A leader among his People shall not be
unclean (defiled) to pollute (profane) himself.
5 Shall not make bald a baldness on their
heads, and they shall not shave the mouth (corner, edge) of their
beards, and
they
shall not incision (gashing) incisions (gashings) on their flesh. 6 They shall
be Sacred Ones
(Holy Ones) to
their Elohim, and they shall not profane (pollute) the Name of their
Elohim: for
they are with bringing near (drawing near) themselves
ta-the Fire Offerings
of hwhy of the Bread
of their Elohim: and they shall be Sacred (Holy).
This is the same Commandment that the Israelites were given, which is
noted in the
Torah portion of K'doshim, in the book of Leviticus Leviticus 19:27
You shall not cut around the mouth (corner, side) of
your heads, and
you shall not mar (ruin) tathe mouths (corners, ends) of
your beard. 28 And you shall not give incisions (gashings) for the soul
on your flesh, and
you shall not give on yourselves
a mark (engraving, branding) of a tattoo: I am hwhy.
The leaders were not to do this, because this is what the leaders and
sub-leaders of Egypt, especially for Egypt's leaders' purpose to be
bald, as well as some in other nations did it in their
day, even if the beards were real or not. There are some examples
pictured in this image below
Verses seven and eight
7 They shall not take a harlot and a profaned (polluted) woman; and they shall not take a
woman driven away (put away, expelled, divorced) from her
husband: for he
is Sacred (Holy) to his Elohim.
8 And you shall sanctify him; for he brings near (draws near) ta-Bread
of
your Elohim:
shall be Sacred (Holy) to you: for
I, hwhy, am sanctifying you, am
Sacred (Holy) [(am Sacred (Holy), am sanctifying you)].
That compares to us as believers in Yeshua as being a Kingdom of
Priests, which is 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, which is noted by the apostle Paul
in his
letters to the assemblies in Rome and Galatia
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. 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 in Messiah, 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 of this week's Torah portion passage:
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? Driven Away (Put Away, Expelled,
Divorced) From Her Husband:
A soul who was divorced from hwhy
This is what happened to the ten tribes of the Northern Kingdom of
Israel,
which is noted in the book of the Prophet Jeremiah
Jeremiah 3:6hwhy 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 of 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.
The prophet Isaiah noted this in his book
Isaiah 8:20 To the Torah
and to the Testimony (Witness): if they speak not according to this
Word, it is because there is no light in them. 21 And they shall
go over in her, hardly bestead and hungry: and it shall come to pass,
that when they shall be hungry, they shall fret themselves, and curse
their king and their Elohim, and look upward. 22 And they shall
scan unto the Earth; and behold trouble and darkness, dimness of
anguish; and they shall be driven to darkness.
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,which is 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 when a
daughter of a man of a Priest, she profanes
(pollutes) herself by
whoring, she is profaning (polluting) ta-her father: she
shall be burned up 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 during Biblical times, 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, was of the line of Aaron, which
is 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, which is
noted in the
Torah portion of Sh'mini, in the book of Leviticus
Leviticus
10:1And Nadab
and the Abihu, the sons of Aaron, they took a man his censer, and they
gave fire in
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.
Verse ten
10 And the Great (High) Priest from his brethren which has the Oil of
the
Anointing poured on his head, and has ta-his hand filled
(consencrated) to clothe on
ta-the Garments, shall not loose
(uncover) ta-his head,
and shall not rent his Garments;
This is the similar command for the High Priest in regards the Blue
Ephod, which is noted in the Torah portion of T'tsavveh, in the book of
Numbers
Exodus 28:31And you shall do (make) ta-the Outer Robe (Upper Robe) [(?Trespass Robe?,
?Transgressor Robe?)] of
the Ephod wholly of
blue. 32 And shall be the mouth of his head in his midst: a lip shall
be to his mouth all around, a doing (work) of a braider (rugger, weaver) like the mouth of a
habergeon (corselet, sleeveless coat, ?glow coat?, ?armored mail?) shall belong 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". Click on the
link below to get to the webpage.
11 and shall not come upon
any dead
soul, shall not be unclean (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, which is noted 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 woman
in her virginity. 14 A widow, and a driven away (put away,
expelled, divorced) one, and a profaned
(polluted)
harlot, shall not take ta-these: for but
shall take a virgin from his People of a woman. 15 And not shall
pollute
(profane)
his seed among
his People:
for I, hwhy, am sanctifying
him.
As I noted earlier, the famous Levite virgin was Mary, a descendant
of the line of Aaron, the mother
of Yeshua, and
following this week's Torah portion passage of a virgin woman in verse
fourteen of Luke's passage, 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 and followers 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
of which shall be in him a blemish shall not draw near to bring
near (draw near) the Bread
of his Elohim. 18 For shall not draw near any man which has in him a
blemish: a blind man, or a lame one, or a flat nosed one (disformed
one),
or a deformed excess membered one,
19 or a man which has in him a broken (crushed, fractured)
foot, or
a broken (crushed, fractured) hand, 20 or a crooked
back (hunched back), or a dwarf (dwarfed area, small one, small area),
or a cataract (overflow) in his eye, or a scurvy (scratched),
or scabbed (scurf, tetter), or has emasculated (bruised)
testicles (bunches); 21 Any
man which has in him a blemish from the seed of
Aaron, the Priest, shall
not approach to bring near (draw near) ta-the Fire Offerings ofhwhy: a blemish is in him; shall
not approach to bring
near (draw near) the Bread of his
Elohim. 22 taThe Bread of
his Elohim is a Sacred (Holies) of the Sacreds (Holies) [(Sacred of the
Sacreds, Holy of the Holies)], and shall
eat from from the Sacred Areas (Holy Areas).
23 Nevertheless (Surely) shall not enter into the Veil, and
shall not approach to
the Altar, for a blemish is on him; and shall not pollute (profane) ta-My Sanctuary: for
I, hwhy, have sanctified
[(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 one who can't see hwhy's Will) Mark Biltz of El
Shaddai Ministries
compared the blindness to one being "spiritually blinded", and noted
these Scripture sources, which are noted by the apostle Paul, in his
letter to the assembly in Corinth, the apostle Peter in his epistle,
and the apostle John in his book of Revelation
2 Corinthians 3:13 And
not as Moses, which put a vail over his face, that the Children of
Israel could not stedfastly look to the end of that which is abolished:
14 But their minds were blinded: for until this day remaineth the
same vail untaken away in the reading of the Old Covenent; which vail
is done away in Messiah. 15 But even unto this day, when
Moses is read, the vail is upon their heart. 16 Nevertheless when
it shall turn to hwhy, the vail shall be taken
away. 17 Now hwhy is that Spirit: and where
the Spirit of hwhy is, there is liberty. 18 But
we all, with open face beholding as in a glass the Glory of hwhy, are changed into the same
image from glory to glory, even as by the Spirit of hwhy.
Ephesians 4:17 This
I say therefore, and testify in the Adon, that ye henceforth walk not
as other Gentiles walk, in the vanity of their mind, 18 Having the
understanding darkened, being alienated from the Life of hwhy through the ignorance that
is in them, because of the blindness of their heart:
2 Peter 1:3 According
as His Divine Power hath given unto us all things that pertain unto
life and godliness, through the Knowledge of Him that hath called us to
glory and virtue: 4 Whereby are given unto us exceeding great and
precious promises: that by these ye might be partakers of the divine
nature, having escaped the corruption that is in the world through
lust. 5 And beside this, giving all diligence, add to your faith
virtue; and to virtue knowledge; 6 And to knowledge temperance;
and to temperance patience; and to patience godliness; 7 And to
godliness brotherly kindness; and to brotherly kindness unconditional
love. 8 For if these things be in you, and abound, they make you
that ye shall neither be barren nor unfruitful in the Knowledge of our
Adon Yeshua Messiah. 9 But he that
lacketh these things is blind, and cannot see afar off, and hath
forgotten that he was purged from his old sins.
10 Wherefore the rather, brethren, give diligence to make your
calling and election sure: for if ye do these things, ye shall never
fall: 11 For so an entrance shall be ministered unto you
abundantly into the everlasting kingdom of our Adon and Saviour, Yeshua
Messiah. 12 Wherefore I will not be negligent to put you always in
remembrance of these things, though ye know them, and be established in
the present truth.
Revelation 3:14 And
unto the angel of the assembly of the Laodiceans write; These things
saith the Amen, the faithful and true witness, the beginning of the
creation of Elohim; 15 I know thy works, that thou art neither
cold nor hot: I would thou wert cold or hot. 16 So then because
thou art lukewarm, and neither cold nor hot, I will spue thee out of My
Mouth. 17 Because thou sayest, I am rich, and increased with
goods, and have need of nothing; and knowest not that thou art
wretched, and miserable, and poor, and blind,
and naked: 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 (Crushed, Fractured) Hand: Their acts and works for hwhy Broken (Crushed, Fractured) 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, which is noted 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) Emasculated (Castrated,
Bruised) Testicles (Bunches):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
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.
The Hebrew word for lame is
"pee-sey-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
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 in recent
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
This is an image of 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.
For your interest, this is King Richard III's skull
This is an expert's facial reconstruction of Richard III, built from a
copied replica of Richard III's skull
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 by clicking on the link below to get to the
webpage
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".
Mark Biltz of El Shaddai
Ministries noted this Scripture, which the apostle Paul noted in
his letter to the assembly in Ephesus
Ephesians 5:25 Husbands,
love your wives, even as Messiah also loved the Assembly, and gave
Himself for it; 26 That He might sanctify and cleanse it with the
washing of Water by the Word, 27 That he might present it to
Himself a Glorious Assembly, not having spot, or wrinkle, or any such
thing; but that it should be Holy and without blemish.
Thank you, Mark.
Ending this week's Torah
portion 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, which is 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, which 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 set apart
from the Sacred Things (Holy Things) of the Sons of Israel, and they
shall not profane (pollute) ta-My Sacred (Holy) Name which
they are
with sanctifying to Me: I am hwhy.
3 Say to them, Any man by your generations which
shall draw
near from all of your
seed to
the Sacred Things (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
(scourged), or has
a
discharge (flow); shall not eat among the Sacred Things (Holy Things)
until which
shall be
clean, and the one
touching among an unclean soul, or a man which she goes out from
him
a laying (copulation) of seed; 5 or
a man which shall touch among any swarmer (creeper) which shall
be unclean to
him, or among an Adam which shall be unclean to him by any
of his
uncleanness; 6 a soul which she shall
touch
among him, and shall be unclean until the mixing period (evening), and
shall not eat
from the Sacred Things (Holy Things), for but shall bathe his flesh in
the water, 7 and
the sun shall go, and shall be clean, and afterwards shall eat
from
the Sacred Things (Holy Things); for he is his bread. 8 Shall not eat a
flabby carcass (flabby corpse) and a
torn thing to be unclean on her: I am hwhy. 9 And they
shall guard (watch, observe, keep) ta-My Charge (Guarding,
Watching, Observance, Keeping),
and they shall not
bear sin upon him [(upon him sin)], and they shall die on him, when
they
pollute (profane) him:
I am hwhy with sanctifying them.
10
And every stranger shall not eat the Sacred Things (Holy Things): a tenant (dweller) of
a Priest and a hired servant shall not eat the Sacred Things (Holy Things). 11 And when a
Priest shall buy a soul of the purchase of his silver, he shall eat on
him, and a birthed one of his house, they shall eat him on his bread.
12 And when a daughter of a Priest, she shall belong to a man of a
stranger,
she, she shall not eat among
the Heave Offering of the Sacred Things (Holy Things). 13 And when a
daughter of a Priest, she shall be a widow, and was driven away (put away,
expelled, divorced), and
has not
seed by
her, and has 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 when a man shall eat a Sacred Thing (Holy Thing) in ignorance, and
shall add his fifth upon him, and shall give to the Priest ta-the Sacred Thing (Holy Thing). 15 And they
shall not pollute (profane) ta-the Sacred Things (Holy Things) of the Sons
of Israel tawhich they
shall heave up (raise up) to hwhy; 16 And
they shall bear (carry, lift up) them the iniquity of the Guilt
Offering in their eating
ta-the Sacred Things (Holy Things): for I am hwhy with sanctifying
them.
17 And hwhy
spoke to Moses, to say,
18 Speak to Aaron, and to his sons, and to
all of the Sons
of Israel, and you shall say to them, A man, a man from the House
of Israel, and from the sojourner (stranger) in Israel which shall
bring
near his Karban
Offering (Drawing Near Offering, Gift Offering) for all of their Vow
Offerings, and for
all of their
Freewill
Offerings (Voluntary Offerings) which
they shall bring near to hwhy for an Elevation Offering
(Ascension Offering,
Burnt Offering);
19 shall be by your pleasure (delight,
desire, acceptance?) a perfect remembered
one (male) among the
oxen, among the sheep and
among the kids. 20 You shall not bring near anything which is in him a
blemish,
for shall not be for acceptance (pleasure, delight, desire) to yourselves.
21 And when a man shall bring
near a Sacrifice of Peace Offerings to hwhy to
accomplish a Vow Offering, or for a Freewill Offering (Voluntary
Offering) shall be among
the herd or
among the flock, shall be perfect for acceptance (pleasure, delight, desire); shall not be in him
any blemish: 22 blind, or shever-broken (crushed,
fractured),
or maimed (wounded), or a flow (running sores), or scurvy (scratched),
or scabbed
(scraped, tettered),
you shall not bring these
near [(draw these near, bring near these, draw near these)] to hwhy, and you shall not give a
Fire Offering from them upon the Altar tohwhy.
23 And a deformed extra
membered and a missing membered (maimed) ox and a lamb, you shall make
him of a Freewill Offering (Voluntary
Offering); and shall not be accepted
for a
Vow Offering. 24 And bruised (pierced, emasculated), and beaten (bruised, stricken,
smitten,
crushed), and plucked, and
cut, you shall not bring near tohwhy; 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
any of these; for their disfigurement (corruption, ruin) is in them, a
blemish is in them:
they shall not be accepted to yourselves.
26 And hwhy
spoke to Moses, to say,
27 When an ox, or a lamb, or a kid is birthed, and has been seven
days
under his mother; and from the eighth day and that onward shall be
accepted for a Karban
Offering (Drawing Near Offering, Gift Offering) of a Fire Offering tohwhy. 28 And an ox or lamb, him and ta-his son you
shall not
slaughter in one day.
29 And when you sacrifice a Sacrifice of Thanksgiving (a Thanksgiving
Offering) to hwhy for yourpleasure (delight, desire,
acceptance?), you shall
sacrifice him. 30 Shall be eaten on that day; you shall not let remain
from
him until breaking period (morning), I am hwhy. 31 And you
shall guard (watch, observe, keep) My Commandments, and you shall do them: I
am hwhy. 32 And you
shall not profane (pollute)
ta-My Sacred (Holy) Name; and I
shall be
sanctified in the midst of the Sons of Israel: I am hwhy with sanctifying you 33 that
brought you out from
of the land of Egypt to be to yourselves
for Elohim:
I
am hwhy.
(NOTE: Not all verses will have
comments)
Verses one and two 1
And hwhy
spoke to Moses, to say,
2 Speak to Aaron and to his sons, and they set apart
from the Sacred Things (Holy Things) of the Sons of Israel, and they
shall not profane (pollute) ta-My Sacred (Holy) Name which
they are
with 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, which
is noted
in the Torah portion of Naso, in the book of Numbers
Numbers
6:1And 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
(make wonderful) to a vow of a Vow of a Nazarite for the set apartness
(separation) to hwhy: 3 Shall be set apart
(separated) from
wine and strong
drink (liquor); and shall not drink from leavened (vinegar) wine and
leavened (vinegar) strong
drink (liquor); and shall not drink any steeped juice of grapes; and
shall not
eat the
fresh
and the dry grapes. 4 All of the
days of his set apartness (separation) from anything which shall be
made from the vine; of
the wine from the sour grape (grape kernel), and unto a grapeskin
(grape husk), shall not eat.
5 All of the days of the Vow
of his Set Apartness (Separation), a razor shall not go over
upon his head: until the
days are fulfilled of whom was set apart (separated) to hwhy shall be Sacred (Holy), and
shall
grow the locks of the hair of his head. 6 Shall not
come upon a dead
soul all of the days of his set apartness (separation) to hwhy, 7 for his father, and for
his mother, for his brother, and for his
sister, shall not be defiled (unclean) for them in their death: for a set apartness (separation) of his Elohim is upon his
head. 8 All of the days of
his set apartness (separation) he shall be Sacred (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 nine
4 A man, a man from the seed of Aaron, and he is leprous
(scourged), or has
a
discharge (flow); shall not eat among the Sacred Things (Holy Things)
until which
shall be
clean, and the one
touching among an unclean soul, or a man which she goes out from
him
a laying (copulation) of seed; 5 or
a man which shall touch among any swarmer (creeper) which shall
be unclean to
him, or among an Adam which shall be unclean to him by any
of his
uncleanness; 6 a soul which she shall
touch
among him, and shall be unclean until the mixing period (evening), and
shall not eat
from the Sacred Things (Holy Things), for but shall bathe his flesh in
the water, 7 and
the sun shall go, and shall be clean, and afterwards shall eat
from
the Sacred Things (Holy Things); for he is his bread. 8 Shall not eat a
flabby carcass (flabby corpse) and a
torn thing to be unclean on her: I am hwhy. 9 And they
shall guard (watch, observe, keep) ta-My Charge (Guarding,
Watching, Observance, Keeping),
and they shall not
bear sin upon him [(upon him sin)], and they shall die on him, when
they
pollute (profane) him:
I am hwhy with sanctifying them.
If anyone wonders why I translate the evening as "mixing period" in
verse six of this week's Torah portion passage, because it clearly
states in verse seven of this week's Torah portion passage "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 Sacred Things (Holy Things): a tenant (dweller) of
a Priest and a hired servant shall not eat the Sacred Things (Holy Things). 11 And when a
Priest shall buy a soul of the purchase of his silver, he shall eat on
him, and a birthed one of his house, they shall eat him on his bread.
These are similar applications for the account of the Passover Meal,
which is noted in the Torah portion of Bo, in the book of Exodus
Exodus 12:43And 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 (bought) of silver, and you
shall
circumcise him, then shall eat on him. 45 A dweller (foreign
dweller) and a hired
servant shall not eat on him.
46 Shall be eaten in one house; you shall not go out from the flesh
from the house to
the outside; and you shall not shever-break a bone on him. 47
All
of the Congregation of Israel, they shall do (make, prepare)
him.
48 And when a sojourner (stranger) shall sojourn with you,
and shall do the
Passover
to hwhy, every remembered one (male)
to him shall be
circumcised, and
then shall come near to do (make, prepare) him; and shall be like the
native
of
the land: and anyone uncircumcised shall not eat on him.
49 One
Teaching (Torah) shall be to the native and to the
sojourner (stranger) that sojourns in your
midst. All these kinds
of peoples were also based during the time of Abraham, which is noted
in the
Torah portion of Lekh L'kha, in the book of Genesis
Genesis
17:10This is My Covenant which you
shall
guard (watch, observe, keep) between Me,
and between you, and
between your seed after you; Circumcise to
you
every remembered one (male). 11 And you
shall circumcise ta-the flesh of your foreskins;
and
shall be for a Sign (Token) of the Covenant between Me and between you. 12 And
a son of eight
days shall be circumcised to you
of every remembered one (male) to
your generations
birthed of the house and bought (purchased) of silver
from
any son of a foreigner of which he is not of your seed. 13 That
circumcising, shall be circumcised a birthed one (lad) at your house
and a
bought one (purchased one) of your silver:
and My Covenant, she shall be in your flesh for a Covenant
of Ages (Everlasting).
14 And an uncircumcised remembered one (male) which has not
circumcised ta-the flesh of his foreskin,
and shall cut her off that soul
from her People;
has violated (disannuled, dissolved) 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 of
this week's Torah portion chapter
14 And when a man shall eat
a Sacred Thing (Holy Thing) in ignorance, and
shall add his fifth upon him, and shall give to the Priest ta-the Sacred Thing (Holy Thing).
Another source came from the spoils from Egypt,
during the Exodus Passover, which is noted in the Torah portion of Bo,
in the book of Exodus
Exodus 12:35And the Sons of Israel, they
did according to [(as)] the
word of
Moses; and they asked from Egypt vessels of silver, and
vessels
of gold, and clothing: 36 And hwhy gave the People ta-grace (favor) in
the eyes of ta-Egypt,
and was asked to them, and they plunderedta-Egypt. This included the tribe of
Levi before they were made Priests.
The other source of silver that the Preists received was the silver
brought
in
from the Israelites for a Vow Offering to hwhy, which is noted in the Torah
portion of B'khukothai, in the book of Leviticus Leviticus 27:1And hwhy
spoke to Moses, to say, 2 Speak to the Sons of
Israel, and
you shall say to them, When a man shall make wondrous (wonderful)
a vow, on
your
evaluation (estimation) of the souls belonging to hwhy,
3 and your
evaluation (estimation) shall be of the
remembered one (male) from a son of twenty
years and unto a son of sixty years, and your evaluation (estimation) shall be
fifty
shekels of silver on the Shekel of the Sanctuary. 4 And if she shall be
an expressed one (a
female), and your evaluation (estimation) shall be thirty shekels. 5 And
if shall be from a son of five years and unto a son of
twenty years, and your evaluation (estimation) of the remembered one
(male) shall be
twenty shekels,
and for
the expressed one (female) shall be ten shekels. 6 And if shall be from
a son of a
renewed month and unto a son
of five years, and your evaluation (estimation) of the remembered one
(male) shall be five shekels of
silver, and
for the expressed one (female) your evaluation (estimation) shall be three shekels
of silver. 7
And if shall be
from a son of sixty years and the upward; if shall be a remembered one
(male), and your evaluation (estimation) shall be five ten
(fiveteen, fifteen) shekels, and
for the expressed one (female) shall be
ten shekels. 8 And if he shall be poor from your evaluation (estimation), and he
shall
stand to the face of the Priest, and the Priest shall evaluate (estimate) him;
upon the mouth which the hand, she that is vowing can afford (attain,
reach)
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. 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-one and twenty five
21 And when a man shall bring
near a Sacrifice of Peace Offerings to hwhy to
accomplish a Vow Offering, or for a Freewill Offering (Voluntary
Offering) shall be among
the herd or
among the flock, shall be perfect for acceptance (pleasure, delight, desire); shall not be in him
any blemish: 22 blind, or shever-broken (crushed,
fractured),
or maimed (wounded), or a flow (running sores), or scurvy (scratched),
or scabbed
(scraped, tettered),
you shall not bring these
near [(draw these near, bring near these, draw near these)] to hwhy, and you shall not give a
Fire Offering from them upon the Altar tohwhy.
23 And a deformed extra
membered and a missing membered (maimed) ox and a lamb, you shall make
him of a Freewill Offering (Voluntary
Offering); and shall not be accepted
for a
Vow Offering. 24 And bruised (pierced, emasculated), and beaten (bruised, stricken,
smitten,
crushed), and plucked, and
cut, you shall not bring near tohwhy; 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
any of these; for their disfigurement (corruption, ruin) is in them, a
blemish is in them:
they shall not be accepted to yourselves. This week's Torah portion
passage can be compared to the Levitical Aaronite priests regarding any
issue that would prevent them to eat certain Sacred Things, which is
noted in the previous chapter of this week's Torah portion
Leviticus 21:18For shall not draw near any
man which has in him a
blemish: a blind man, or a lame one, or a flat nosed one (disformed
one),
or a deformed excess membered one,
19 or a man which has in him a broken (crushed, fractured)
foot, or
a broken (crushed, fractured) hand, 20 or a crooked
back (hunched back), or a dwarf (dwarfed area, small one, small area),
or a cataract (overflow) in his eye, or a scurvy (scratched),
or scabbed (scurf, tetter), or has emasculated (bruised)
testicles (bunches); 21 Any
man which has in him a blemish from the seed of
Aaron, the Priest, shall
not approach to bring near (draw near) ta-the Fire Offerings ofhwhy: a blemish is in him; shall
not approach to bring
near (draw near) the Bread of his
Elohim.
Verses twenty six through twenty
eight
26 And hwhy
spoke to Moses, to say,
27 When an ox, or a lamb, or a kid is birthed, and has been seven
days
under his mother; and from the eighth day and that onward shall be
accepted for a Karban
Offering (Drawing Near Offering, Gift Offering) of a Fire Offering tohwhy. 28 And an ox or lamb, him and ta-his son 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, which is 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 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 22:6When shall
encounter (befallen) 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 upon the
sons: 7 Sending away, you shall send away ta-the mother, and you shall
take ta-the sons for yourself;
by
that, shall be good (well) to you, and
you shall be
lengthened (prolonged) of 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
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 call out
(proclaim) them, the Sacred (Holy)
Callings (Convocations); Of these, they are My Appointed Times. 3 Six
days
you shall do work: and on the seventh day shall be a Shabbath Shabbathon
(Intermittent Shabbath, Intermittent Rest,
Intermittent Repose),
a Sacred (Holy)
Calling (Convocation); you shall not do any work. She is a Shabbath to hwhy in all of
your dwellings.
4 These are
the Appointed Times of hwhy, Sacred (Holy) Callings
(Convocations) which you
shall call out (proclaim) them in their Appointed Times.
5 In the
first renewed month, on the
four ten (fourteen) of
the renewed month, between the
mixing periods (evenings), is the
Passover to hwhy. 6 And on
the
five ten (fiveteen, fifteen) day of this renewed month is the Feast
of the Unleavened
Bread to hwhy: seven
days
of unleavened
bread you shall eat [you shall eat unleavened bread seven
days)]. 7 On the first day shall be to you a Sacred (Holy)
Calling (Convocation): you shall not do any work of
service. 8 And you
shall
bring near
a Fire Offering to hwhyseven
days: on the seventh
day shall be a Sacred (Holy) Calling (Convocation): you shall not do
any work
of
service.
9 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 (harvest)
ta-her harvest,
and you
shall
bring ta-the omer-sheaf
of the first
of your
harvest to the Priest: 11 and shall wave ta-the omer-sheaf to the
Face of
hwhy for your
acceptance (pleasure, delight, desire): 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 sheep, a
perfect one, of a son of his
year
for an Elevation Offering (Ascension Offering, Burnt Offering) to hwhy.
13 And his Donation Offering (Tribute Offering, Food Offering,
Grain Offering, Apportion Offering) shall be two
tenths of flour overflowed (mixed) in the
oil, of a Fire Offering to hwhy of a pleasant scent: and her
Drink Offering (Libation Offering) of wine shall be a fourth of the
hin. 14
And you shall not eat bread, and roasted grain, and gardened grain
unto this same day until you bring
ta-a Karban Offering (Drawing
Near Offering, Gift Offering) of
your
Elohim: a Statute
of Ages for your
generations in all from your
dwellings.
15 And from the morrow of
the
Shabbath,
from
the day you shall
bring ta-the omer-sheaf of the Wave
Offering; you
shall enroll (scroll, enumerate, number) for
yourselvesseven Shabbaths,
they
shall be accomplished (complete, perfect): 16 unto from the
morrow
of the
seventh
Shabbath,
you shall enroll (scroll, enumerate,
number) fifty days; and you
shall bring near a Renewed Donation Offering [(Renewed Tribute
Offering, Renewed Food
Offering, Renewed Grain Offering, Renewed Apportion Offering) to hwhy. 17 From your dwellings you
shall bring two
Breads 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
perfect sheep, sons of a year, and one
bullock of a son of a herd, and two rams: they are an Elevation Offering (Ascension Offering, Burnt Offering) to hwhy, and theirDonation Offerings (Tribute
Offerings, Food
Offerings, Grain Offerings, Apportion
Offerings),
and their Drink Offerings (Libation Offerings), of a Fire Offering of a
pleasant scent
to hwhy. 19 And you
shall do (offer)
one goat of kids for a Sin Offering, and two sheep, sons of a
year, for a Sacrifice of the Peace Offerings. 20 And the Priest shall
wave
them upon the Breads of the First Fruits of a Wave Offering to the
Face
of hwhy, upon the
two sheep: they shall be Sacred (Holy) to hwhy for the Priest. 21 And you
shall call out (proclaim) on this same day, shall be
a
Sacred (Holy) Calling (Convocation) 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 (harvesting) ta-the harvest
of your land, you
shall not finish the mouths
(corners) of
your field in your
reaping (harvesting). You shall not glean (pick
up) the gleaning
of your harvest: you shall leave them for the poor (afflicted, humbled)
and for
the
sojourner (stranger): I am hwhy, your Elohim.
23 And hwhy
spoke to Moses, to say,
24
Speak to the Sons of Israel, to say, In the seventh renewed month
on
the
one of the renewed month shall be to you
a Shabbathon
(Intermittent Shabbath, Intermittent Rest,
Intermittent Repose)of a Memorial (Reminder) of
Blowing
(Signaling, Sounding) of a
Sacred (Holy) Calling (Convocation). 25 You shall not do any work of
service: and you
shall
bring near a Fire Offering to hwhy.
26 And hwhy
spoke to Moses, to say,
27 Only on the ten of this seventh renewed month shall be the Day of
the Atonements: he shall be a Sacred (Holy) Calling (Convocation) to yourselves; and you
shall
afflict (humble) ta-your souls,
and you
shall
bring near a Fire Offering to hwhy. 28 And you shall not do any
work on 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 of which she shall not be afflicted (humbled) in this
same day,
and
shall
be
cut off from her People. 30 And any of the soul of which she
does
any work on this same day, and I shall destroy (perish) ta-that soul
from
the nearness 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 Shabbathon
(Intermittent Shabbath, Intermittent Rest,
Intermittent Repose)
to
yourselves, and you
shall afflict (humble) ta-your souls: on the
nine of the renewed month, in the mixing period (evening), from mixing period (evening), until mixing period (evening), you
shall repose (desist, rest, relax)
your Shabbath.
33 And hwhy
spoke to Moses, to say,
34
Speak to the Sons of Israel, to say, On the five ten (fiveteen,
fifteen) day of this
seventh renewed month shall be the Feast of the Booths
(Tabernacles, Sukkoth) of seven
days to hwhy. 35 On the
first day shall
be a Sacred (Holy) Calling (Convocation): you shall not do any work of
service. 36
Seven
days you shall bring near a Fire Offering to hwhy: on the
eighth day shall be
a Sacred (Holy) Calling (Convocation) to yourselves; and you
shall bring near a Fire Offering
to hwhy: she is a Solemn Refrain
(an Inclosure, a Restrain);
you shall not do any work of
service. 37 These are the Appointed Times
of hwhy, which you
shall call (proclaim)
them of Sacred (Holy) Callings (Convocations), to bring near a Fire
Offering to hwhy of an Elevation Offering
(Ascension Offering,
Burnt
Offering),
and
a Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering),
a Sacrifice, and
Drink
Offerings (Libation Offerings) of a word
of the
day
in
his
day: 38 from by apart the Shabbaths of hwhy, and from by apartyour Gifts (Gift
Offerings), and from by apart all of your Vow Offerings, and from by apart all of your Freewill
Offerings (Voluntary Offerings),
which you shall
give to hwhy. 39 Only on
the five ten (fiveteen, fifteen)
day of the seventh renewed month in your gathering (fetching) ta-the produce
of the
land, you shall celebrate (feast) ta-the Feast of
hwhyseven
days: on the first day
shall be a Shabbathon
(Intermittent Shabbath, Intermittent Rest,
Intermittent Repose),
and on the eighth day shall be a Shabbathon
(Intermittent Shabbath, Intermittent Rest,
Intermittent Repose). 40 And you
shall
take for yourselves
on the first day, majestic (beautiful, comely,
excellent, glorious) fruit
trees, erected (curving, bowing, cup leaf, paw-like) palms, and thick
foliage (bough) trees, and
willows of the torrent (brook, stream); and you
shall rejoice to the Face of hwhy, your Elohim,
seven
days. 41
And
you
shall celebrate (feast) him of a feast to hwhyseven
days
in the year: a Statute
of Ages for your
generations: in the
seventh
renewed month, you shall
celebrate (feast) him. 42 You shall dwell in booths (sukkahs)seven
days; all of the
natives
in Israel, they shall dwell in the booths (sukkahs): 43 by that, your
generations, they shall know for I made ta-the Sons of
Israel dwell in the booths (sukkahs)in My bringing them out 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. (NOTE: Not all verses will have
comments)
Verses one and two
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 call out
(proclaim) them, the Sacred (Holy)
Callings (Convocations); Of these, they are My Appointed Times.
Verse three
THE WEEKLY SHABBATH
3 Six
days
you shall do work: and on the seventh day shall be a Shabbath Shabbathon
(Intermittent Shabbath, Intermittent Rest,
Intermittent Repose),
a Sacred (Holy)
Calling (Convocation); 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, which is noted in the Torah portion of
B'reyshith, in the book of Genesis
Genesis 2:1And
the Heavens and
the Earth and all of their host (armies), they were finished.
2 And in the
seventh day, Elohim
finished His work that
was
made, andreposed (desisted, rested,
relaxed)on the
seventh
day from all of His work that was
made. 3 And Elohim blessed ta-the seventh
day and
sanctified him, for in him had reposed (desisted, rested,
relaxed) from all of
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 revealing Himself as the Lord of the
Shabbath, which is 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 "the
Living Shabbath" as well as "the Eternal Shabbath", and that we are to
enter into His Rest, meaning "hwhy's "Rest"",
meaning "Yeshua", which 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.
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, in his own decision, 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 Gregorian 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, hence going
against the Third Word (Commandment), which is noted
in the Torah portion of Yithro, in the book of Exodus
Exodus 20:7You shalt not lift up (bear,
carry) ta-the Name of hwhy, your Elohim,
for vanity (falsehood, useless,
naught); for hwhy will not
leave guiltless (innocent, unpunished)
ta
whoever lifts up (bear,
carry) ta-His Name for
vanity (falsehood, useless,
naught).
Related, regarding the Tabernacle being built, which is noted in the
Torah portion of Ki Thisa, in the book of
Exodus 35:1-2, 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 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), which is noted in the Torah portion of
Yithro, in the book of Exodus
Exodus 20:8Remember ta-the Shabbath
Day to sanctify
him. 9 Six days you shall serve (labor), and you shall do all of
your
work:
10 And the seventh day is a Shabbath to (of) hwhy, your
Elohim: You shall
not do any work, you, and your son, and your daughter, your male
servant, and your female servant, and your animal, and your stranger
who (which) is in your gates: 11 For six days, hwhy made ta-the Heavens
and ta-the Earth, ta-the
sea, and of ta-all which is
in
them, and
rested (relaxed, settled down) 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 Gregorian Sunday, starting 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,
which 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 tathe 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 taall 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.
I will note the information of "Shabbathon" later in this week's Torah
portion chapter.
Verse four
THE
HIGH HOLY DAYS
4 These are
the Appointed Times of hwhy, Sacred (Holy) Callings
(Convocations) which you
shall call out (proclaim) them in their Appointed Times.
Looking at the word APPOINTED TIME
The Hebrew word for appointed
time 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).
These are fixed
times that hwhy set up. Mark
Biltz of El Shaddai
Ministries called them "dress rehearsals".
In Strong's Concordance number H4150, it has alternate Hebrew spellings
"moh-ah-dah" (hdewm) and "moh-ehd" (dem). In this
week's Torah
portion passage, the Vav is added (dewm). The Vav is a
Paleo-Hebrew picture of a
nail, or a tent peg.
This Hebrew word used in this week's Torah
portion passage reveals to us
that hwhy's Appointed
Times are the High Holy Days where hwhy and His People
are being "attached", or an act of "pitching tents" 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 In the
first renewed month, on the
four ten (fourteen, fourteenth) of
the renewed month, between the
mixing periods (evenings), is the
Passover to hwhy. 6 And on
the
five ten (fiveteen, fifteenth) day of this renewed 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 Sacred (Holy)
Calling (Convocation): you shall not do any work of service. 8 And you
shall
bring near
a Fire Offering to hwhyseven
days: on the seventh
day shall be a Sacred (Holy) Calling (Convocation): 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 periods", in the Hebrew,
it says "Beyn Ha-aravim" (MybrehNyb).
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 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, which
is noted in the Torah portion of B'hah-aloth-khah, in the book of
Numbers
Numbers 9:6And were men of whom they
were
defiled by a soul of
an Adam, and they were not able to do the Passover on that
(his) day:
and
they drew near to the face of Moses and to the face of Aaron on that
day: 7 and those men, they said to him, We are defiled by a
soul
of an Adam: to why are we restrained by failing at the bringing near ta-a Karban
Offering (Drawing Near Offering, Gift 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 by a soul or on a distant journey, of you or of your
generations, and shall be doing the Passover to hwhy. 11 In the
second renewed month, on
the four ten (fourteen) day, between the mixing periods
(evenings), they shall
do him; upon the
unleavened bread and bitters, they shall eat him. 12 They shall not
remain of him until breaking period (morning), and they shall not break
a bone on
him: they shall do him according to (do him as) all of the Statutes of
the
Passover.
13 And the man of whom he is clean, and is not on a way, and has
failed to do the Passover, and that (her) soul shall be cut off from
her
People: for the Karban
Offering (Drawing Near Offering, Gift Offering)
of hwhy was not
brought near in his Appointed Time, that (his) man shall bear his sin.
14 And when a
stranger shall
sojourn with you, and
does the Passover to the hwhy; according
to (as) the Statute of
the Passover, and according to (as) His Ordinance, so shall do: One
Statute
shall be for you, and
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.
The Passover/Feast of
Unleavened Bread is 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 23:14Three
footings (walkings, [times]) you will feast to Me in the
year. 15 You will keep (observe) tathe Feast of the Unleavened
Bread: seven days you will eat unleavened bread as the which I have
commanded
you by the Appointed Time of the renewed month of the Aviv; for in him,
you
came out from
Egypt: and they shall not appear at My Face empty: 16 And the Feast of
the
Harvest,
the firstfruits of your doings (works), which you have sown in the
field: and the Feast of
the Ingathering in the going out of the year in your gathering ta-your doings (work)
from the field. 17
Three times in the year shall all of your remembered ones (males)
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,
which is based 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, which is 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 Messiah, our Passover, is sacrificed for us: You can read my
"Passover/Unleavened Bread" information webpage on this website, by
clicking on the link below to get to the webpage
PASSOVER/UNLEAVENED BREAD
You can also read my teaching, titled, "The Exodus Story", by clicking
on the link below to get to the webpage.
FIRST
FRUITS
9 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 first
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 sheep, a
perfect one, of a son of his
year for an Elevation Offering (Ascension Offering, Burnt Offering) to hwhy.
13 And his Donation Offering (Tribute Offering, Food Offering,
Grain Offering, Apportion Offering) shall be two
tenths of flour overflowed (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 you shall not eat bread, and roasted grain, and gardened grain
until this same day until you bring
ta-a Karban Offering (Drawing
Near Offering, Gift Offering) of
your
Elohim: a Statute of Ages for your
generations in all of your
dwellings.
I give Mark Biltz of El
Shaddai Mininstries the credit for the artistry fomat of
this chart. Looking at the various years the fourteenth day that
Passover
fell, which is highlighted in red
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 occur on the
third Biblical month of
Sivan
6. Mark also noted 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 Saturday at
sundown.
In verse eleven of this week's Torah portion passage, 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 passage, which is noted in the Torah portion
of R'ey, in the book of
Deuteronomy
Deuteronomy 16:9Seven weeks you shall
enumerate (scroll) for yourself:
from the
beginning of
the sickle on the stalked grain, you shall begin to enumerate (scroll)
seven
weeks.
Based on this R'ey passage, 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 by translating this as the "High Shabbath", meaning the
non-service work day of Aviv/Nissan 15 of the first day of the Feast 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
passage 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 the Israelites first put the sickle to the
grain, which is noted in the Torah portion of R'ey, in the book of
Deuteronomy, which I noted above. 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. This is hwhy's
"Ready, set, go!" equivent by saying "Ready, offer, harvest!".
This week's Torah
portion passage is an unwritten
understanding that first 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 the Feast of Unleavened Bread and as late as
the seventh
day of the Feast 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
who noted 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 depending on a year by year basis. 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 fifty day 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.
There is an account where roasted grain was mentioned, and it occurred
during
this time of First Fruits, which is based in the book of Ruth
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, which is noted in
the Torah
portion of Sh'moth, in the book of Exodus
Exodus 3:18And 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 upon us: and now, we will go now a way of three days in
the
wilderness, and we will sacrifice to hwhy, our Elohim.
Exodus 5:33 And they said,
the Elohim of the Hebrews has met upon us: We will go now a way of
three days in the wilderness, and we will
sacrifice to hwhy, our Elohim; lest shall
impinge (entreat)
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 third 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, which is noted 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 the
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, starting
Saturday at sundown. 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, today the Gulf
of Aqaba, and crossing
the other side on the fourth day, a type of
resurrection on the day of First Fruits. Also, Yeshua was practically
the
symbolic omer-sheaf "waved" from the dead to life, so that we would
accepted Him as our Lord and Saviour to start the "harvesting" of
people to be saved. 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 to get to the webpage.
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 enumerate (scroll) for
yourselvesseven Shabbaths,
they
shall be accomplished (complete, perfect): 16 unto from the
morrow of the
seventh
Shabbath,
you shall enumerate (scroll) fifty days; and you
shall bring near the Renewed Donation Offering (Tribute
Offering, Food
Offering, Grain Offering, Apportion Offering) to hwhy. 17 From your dwellings you
shall bring two
Breads 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
perfect sheep, sons of a year, and one
bullock of a son of a herd, and two rams: they are an Elevation Offering (Ascension Offering, Burnt Offering) to hwhy, and theirDonation Offerings (Tribute
Offerings, Food
Offerings, Grain Offerings, Apportion Offerings),
and their Drink Offerings (Libation Offerings), of a Fire Offering of a
pleasant scent
to hwhy. 19 And you
shall do (offer)
one goat of kids for a Sin Offering, and two sheep, sons of a
year for a Sacrifice of the Peace Offerings. 20 And the Priest shall
wave
them upon the Breads of the First Fruits of a Wave Offering to the
Face
of hwhy, upon the
two sheep: they shall be Sacred (Holy) to hwhy for the Priest. 21 And you
shall call out (proclaim) on this same day, shall be
a
Sacred (Holy) Calling (Convocation) 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 mouths
(corners) of
your field. You shall not glean (pick up) the gleaning
of your harvest: you shall leave them for the poor (afflicted) and for
the
stranger: I am hwhy, your Elohim. As
I noted earlier, when
it says "morrow" in verse fifteen of this week's Torah portion passage,
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 of 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 of this week's Torah portion passage, what
does it mean when it says "they shall be accomplished (complete,
perfect)"?
Looking at the word ACCOMPLISHED
(COMPLETE, PERFECT)
The Hebrew word for
accomplished (complete, perfect) is "tah-meem"- Tav, Mem, Yod, Mem
Sophit (Mymt). It is from
Strong's Concordance number 8552, and its definition
A
primitive root; to complete, in a good or a bad sense, literally or
figuratively, transitively or intransitively: - accomplish, cease, be
clean [pass-] ed, consume, have done, (come to an, make an) end, fail,
come to the full, be all gone, X be all here, be (make) perfect, be
spent, sum, be (shew self) upright, be wasted, whole.
from 2556 "tah-mahm" (Mmt), and its definition
A
primitive root; to complete, in a good or a bad sense, literally or
figuratively, transitively or intransitively: - accomplish, cease, be
clean [pass-] ed, consume, have done, (come to an, make an) end, fail,
come to the full, be all gone, X be all here, be (make) perfect, be
spent, sum, be (shew self) upright, be wasted, whole.
It means
that is an act to accomplish in counting the seven Shabbaths in
completing seven day
weekly cycles, from the first day of the Biblical week to Shabbath,
seven
times, from sundown Saturday to sundown Saturday.
Also
in verse fifteen of this week's Torah portion passage, in the Hebrew
text, the Hebrew word for Shabbaths is
"Shab-bah-thoth" (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, like this example, which is noted in the Torah portion of Ki
Thisa, in the book of Exodus
Exodus 31:12And hwhy
spoke to
Moses, to say, 13 And you shall speak to the Sons of Israel,
to
say, Also (Verily, Surely) you shall keep (guard,
observe)ta-My Shabbaths(ttbs):
for she is a Sign between Me and between you for your generations for the
knowing that I am hwhy sanctifying you [(your Sanctifier)].
The Hebrew text for Shabbaths in the Ki Thisa passage is
"Shahb-bah-thoth", in full text "Shahb-bah-tho-they" translated as "My
Shabbaths". Again,
as noted in the previous Torah portion passage of the first 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. In verse sixteen of this
week's Torah portion passage, the new Food
Offering is from the time of the Wheat
Harvest. A great example of the Wheat Harvest time account of Shavuoth
is during Ruth's time, and
it
pertains to
the High Holy Day of Shavuoth, which
is noted 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 and of Wheat
Harvest; and dwelt with her mother-in-law. Looking at verse sixteen
again of this week's Torah portion, it says
16 unto from the
morrow of the
seventh
Shabbath,
you shall enumerate (scroll) fifty days; and you
shall bring near the Renewed Donation Offering (Tribute
Offering, Food
Offering, Grain 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" starting Saturday at
sundown.
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
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 artistry 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
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.
Looking at verse seventeen again of this week's Torah portion passage
17 From your dwellings you
shall bring two
Breads 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 of these Spring High Holy Days requiring unleavened
bread as the main part of the feast. Unleavened
bread on Shavuoth would take away the emphasis of the Passover and
the Feast of 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, and its definition
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'yey-nah"- 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, which is
noted in
the Torah portion of Mishpatim,
in the book of Exodus
Exodus 23:14Three
footings (walkings, [times]) you will feast to Me in the
year.... 16 And the Feast of
the
Harvest,
the firstfruits of your doings (works), which you have sown in the
field: and the Feast of
the Ingathering in the going out of the year in your gathering ta-your doings (work)
from 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, which is
noted 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 of Shavuoth].
10 The Jews therefore said unto him that was cured, It is the
Shabbath day [the High Shabbath day of Shavuoth]: 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. !!!!!hwhy
Kl 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. Indirectly related,
looking at an account of Moses, which is noted in the Torah potion of
D'varim,
in the book of Deuteronomy
Deuteronomy 1:3And was in the fortieth year,
in the tenth ten (tenthteen,
eleventh) renewed month, on
the one
of the renewed month, Moses spoke to the Sons of
Israel according to (as) all which 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, which is noted in the Torah portion of V'zoth
Ha-B'rakhah,
in the book of Deuteronomy
Deuteronomy 34:7And Moses was a son of a
hundred and twenty years in
his
death: his eye had not faint (dimmed), and the freshness (force, ?vigor?) had not fled. 8 And the
Sons of Israel wailed (wept) of ta-Moses in the going overs (plains) of Moab
thirty days: and the days of weeping and mourning for Moses had ended.
9 And Joshua, son of Nun, was full of the Spirit of Wisdom; for Moses
had supported (laid) ta-his hands
upon him: and the
Sons of Israel, they listened to him, and they did as the which hwhy commanded ta-Moses.
After
the death of Moses and their time for mourning, hwhy spoke for the first
time to Joshua, which is noted in the book of 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.
Later
in the book of Joshua, it says
Joshua 4:19 And the People,
they ascended from the Jordan on 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 V'zoth Ha-B'rakhah
passage noting 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 Biblical 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 established, going back to this
time
line
account, which is noted in the Torah portion of Sh'moth, in the book of
Exodus
Exodus 2:1And 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 [(he was for goodness)], she tsaphan-hid him three
months. 3 And was
not able
anymore at the hiding of him, and she took for him an ark of papyrus
(bulrush, absorbent material),
and she daubed her in the slime (bitumen) and in the pitch (asphalt),
and she set ta-the lad (male child) in her;
and she
was set in the reeds upon the lip 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 descended (went down) to wash upon the river;
And her
young women were walking upon 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 lad (male child): and
behold, a
young boy was weeping. And she had compassion (pity) upon him, and she
said,
This
one is from the lads (male children) of
the Hebrews. 7 And his sister, she said to the daughter of Pharaoh, I
can go, and I can call a wet nurse from the Hebrew women for you, and
she may wet nurse ta-the lad (male child) for you.
8 And
the daughter of Pharaoh, she said to her, Go. And the maiden (virgin,
secret young
girl), she went and she called ta-the mother of the lad (male
child).
9 And the daughter of Pharaoh, she said to her, Go (Walk) ta-this lad (male child), and
wet nurse him
for me, and I, I will give ta-your wages. And the woman,
she
took the lad (male child), and she wet 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 Biblical month of Sivan. Resarching further, in my humble but
strong opinion, with a very strong
probability (of 99.99999% surity), we can configure 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 SHAVUOTH/PENTECOST!!!
!!!hwhy Kl 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 of Shavuoth when Gabriel said that his wife is to bear a
son, who
would be John the Baptist, which is 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 of 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.
Based on this account, John, the Immerser, would have been conceived on
Shavuoth to be born during the time of Passover.
You can find it on Mark's Torah portion of Emor in 2015 by clicking on
the
image below to get to the webpage.
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.
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, In the seventh renewed month
on
the
one of the renewed month shall be to you
a Shabbathon
(Intermittent Shabbath, Intermittent Rest,
Intermittent Repose)of a Memorial (Reminder) of
Blowing
(Signaling, Sounding) of a
Sacred (Holy) Calling (Convocation). 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 (REMINDER)
The Hebrew word for memorial
(reminder) 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.
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 "roo-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" (hewrtNwrkz).
Looking at a
verse, which is noted in the Torah portion of Pinkhas, in the book of
Numbers
Numbers
29:1And in the
seventh renewed month, on the one of the renewed month, shall be to you
a Sacred (Holy)
Calling (Convocation); you shall not do any work of service: shall be
to you a Day of
Blowing
(Sounding).
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 by Messianic/Hebraic Roots believers
for this Appointed Time.
Out of all of 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
Psalm 81:3 Blow up the
shofar in the new moon, in the full moon on our feast.
According to King David, the shofar was to be blown on Yom Teruah.
The Appointed Time of Yom Teruah can relate to what Yeshua said, which
is noted 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,
which is
noted in the apostle Paul's letter to the assembly in Thessalonica
1 Thessalonians 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 Trumpet (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 to get to the webpage.
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
Biblical month of Ethanim/Tishri, but on the first month of
Aviv/Nissan. You can read my commentary
article titled "Rosh Hashannah, the Biblical New Year?" by clicking on
the link below to get to the webpage.
YOM
KIPPURIM 26 And hwhy
spoke to Moses, to say,
27 Only on the ten of this seventh renewed month shall be the Day of
the Atonements: he shall be a Sacred (Holy) Calling (Convocation) 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 on 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 of which she shall not be afflicted in this
same day,
and
shall
be
cut off from her People. 30 And any of the soul of which she
does
any work on this same day, and I shall destroy ta-that soul
from
the nearness 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 Shabbathon
(Intermittent Shabbath, Intermittent Rest,
Intermittent Repose)
to
yourselves, and you
shall afflict ta-your souls: on the
nine of the renewed month, in the mixing period (evening), from mixing period (evening), until mixing period (evening), you
shall repose (desist, rest, relax)
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, to be one with Him. hwhy
also expressed His
seriousness on this High Holy Day. This is the High Holy Day where the
soul
was very important in participating this day. Even the Jews call this
the highest Holy Day of the year.
In verses twenty nine and thirty of
this week's Torah portion passage, it says the
same phrase translation "any of the soul", which in the Hebrew text 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 of this week's Torah portion passage again
32 He is a Shabbath Shabbathon
(Shabbaths, Rest)
to
yourselves, and you
shall afflict ta-your souls: on the
nine of the renewed month, in the mixing period (evening), from mixing period (evening), until mixing period (evening), you
shall repose (desist, rest, relax)
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. This is the key
part in relation to Yom Kippur, which is noted in the Torah
portion of
B'har, in Leviticus
Leviticus 25:8And you shall enumberate (enroll, count) to
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 (signal) of a
shofar on
the seventh
renewed month, on the
ten of the renewed month, on
the Day of the Atonements, you shall have go over a
shofar in
all of your
land.
The account of the High Priest's ceremonial act in the
Tabernacle/Temple
occured on Yom Kippur. This is the
section on the date of Yom Kippur in the High
Priest passage, which is noted
in the Torah portion of Akharey Moth, in the book
of Leviticus Leviticus 16:29And she shall be to yourselves
for a Statute of Ages: in the seventh
renewed month, on the ten of the renewed
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
yourselves from all of
your sins to the Face
of hwhy, you shall
be clean. 31 She
is a Shabbath Shabbathon (Shabbaths, Rest) to yourselves,
and you shall afflict
ta-your souls;
a Statute of Ages. This was the
last of the High Holy Days I came to start observing. 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. I have never experienced this before in
my life, especially in my walk with Yeshua. 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 at that time, I only 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, which was
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 in his 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, which is
noted in his book
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 Holiness 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 apostle John's 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,
Mark Biltz of El Shaddai
Ministries noted of this passage, which is noted by the apostle
John in the book of Revelation
Revelation 19:11 And I
saw the heavens opened, and behold a white horse; and He that sat upon
him was called Faithful and True, and in righteousness He doth judge
and make war. 12 His Eyes were as a flame of fire, and on His
Head were many crowns; and He had a Name written, that no man knew, but
He, Himself. 13 And He was clothed with a Vesture dipped in Blood: and
His Name is called The Word of Elohim. 14 And the armies which
were in the heavens followed Him upon white horses, clothed in fine
linen, white and clean. 15 And out of His Mouth goeth a Sharp Sword,
that with it he should smite the nations: and He shall rule them with a
Rod of Iron: and He treadeth the winepress of the fierceness and wrath
of Almighty El. 16 And He hath on His Vesture and on His Thigh a
Name written, KING OF KINGS, AND LORD OF LORDS. 17 And I saw an
angel standing in the sun; and he cried with a loud voice, saying to
all the fowls that fly in the midst of the heavens, Come and gather
yourselves together unto the supper of the great Elohim; 18 That
ye may eat the flesh of kings, and the flesh of captains, and the flesh
of mighty men, and the flesh of horses, and of them that sit on them,
and the flesh of all men, both free and bond, both small and great. 19
And I saw the beast, and the kings of the earth, and their armies,
gathered together to make war against Him that sat on the horse, and
against His Army. 20 And the beast was taken, and with him the
false prophet that wrought miracles before him, with which he deceived
them that had received the mark of the beast, and them that worshipped
his image. These both were cast alive into a lake of fire burning with
brimstone. 21 And the remnant were slain with the Sword of Him that sat
upon the horse, which Sword proceeded out of His Mouth: and all of the
fowls were filled with their flesh.
Mark Biltz noted that this account could occur on Yom HaKippurim in the
end times. Thank you, Mark.
You can read my
"Yom Kippur" information webpage on this website, by clicking on the
link below to get to the webpage.
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 to get to the webpage.
SUKKOTH
(BOOTHS/TABERNACLES) 33 And hwhy
spoke to Moses, to say,
34
Speak to the Sons of Israel, to say, On the five ten (fiveteen,
fifteenth) day of this
seventh renewed month shall be the Feast of the Booths
(Tabernacles, Sukkoth) of seven
days to hwhy. 35 On the
first day shall
be a Sacred (Holy) Calling (Convocation): you shall not do any work of
service. 36
Seven
days you shall bring near a Fire Offering to hwhy: on the
eighth day shall be
a Sacred (Holy) Calling (Convocation) to yourselves; and you
shall bring near a Fire Offering
to hwhy: she is a Solemn Refrain
(Inclosure, Restrain);
you shall not do any work of service. 37 These are the Appointed Times
of hwhy, which you
shall call (proclaim)
them of Sacred (Holy) Callings (Convocations), to bring near a Fire
Offering to hwhy of an Elevation Offering
(Ascension Offering,
Burnt
Offering),
and
a Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering),
a Sacrifice, and
Drink
Offerings (Libation Offerings) of a word
of the
day
in
his
day: 38 from by apart the Shabbaths of hwhy, and from by apartyour Gifts, and from by apart all of your Vow Offerings, and from by apart all of your Freewill
Offerings (Voluntary Offerings),
which you shall
give to hwhy. 39 Only on
the five ten (fiveteen, fifteenth)
day of the seventh renewed month in your gathering ta-the produce
of the
land, you shall celebrate (feast) ta-the Feast of
hwhy seven days: on the first day
shall be a Shabbathon
(Intermittent Shabbath, Intermittent Rest,
Intermittent Repose),
and on the eighth day shall be a Shabbathon
(Intermittent Shabbath, Intermittent Rest,
Intermittent Repose). 40 And you
shall
take for yourselves
on the first day, majestic (beautiful, comely,
excellent, glorious) fruit
trees, erected (curving, bowing, cup leaf, paw-like) palms, and thick
foliage (bough) trees, and
willows of the torrent (brook, stream); and you
shall rejoice to the Face of hwhy, your Elohim,
seven
days. 41
And
you
shall celebrate (feast) him of a feast to hwhyseven
days
in the year: a Statute of Ages for your generations: in the
seventh
renewed month, you shall
celebrate (feast) him. 42 You shall dwell in booths (tabernacles,
sukkahs) seven
days; all of the
natives
in Israel, they shall dwell in the booths (tabernacles, sukkahs): 43 by that, your
generations shall know that I made ta-the Sons of
Israel dwell in the booths (tabernacles,
sukkahs)in My bringing them out 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 the types of branches
required of this Sukkoth
account to the types of branches Ezra told
them to retrieve, which is noted in the book of Nehemiah
Nehemiah 8:13 And on the
second day were gathered together the chief of the
fathers of all of 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 of
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 of 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 this week's
Torah
portion account, but it was considered the branches, and also notice
that there
are five branches mentioned instead of four in the Nehemiah account.
This is the third of the requirements for the men of Israel to visit
Jerusalem, which is noted in the Torah portion of Misphatim, in the
book of the
Exodus
Exodus 23:14Three
footings (walkings, [times]) you will feast to Me in the
year.... 16 And the Feast of
the
Harvest,
the firstfruits of your doings (works), which you have sown in the
field: and the Feast of
the Ingathering in the going out of the year in your gathering ta-your doings (work)
from the field.
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 was most likely
that
there were no grains to be harvested during the fall. 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, which is 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, which
is noted in the
Torah portion of Mikeyts, in the book of Genesis
Genesis 43:11And their father, Israel,
said to them, If so, then do this;
take from
the best prunings of the land in your vessels,
and descend (bring down) to the man of a Donation Offering (Tribute
Offering, Present) of a little balm, and a little
honey,
spices (aromatic gum), and ladinum, 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:
First time as the Man John 2:1-25
Second time as the Sacrficied Lamb 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 account was when Yeshua
said
that He is the Living Waters, which is noted in the Gospel of John
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.
Yeshua's statement was quoted from the book of the prophet 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, which is noted
in
the Gospel of John
John 8:2 And early in the
morning He came again into the Temple, and all of 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.
Both
accounts occurred on the seventh day of the Feast of Sukkoth.
The Scribes and
Pharisees forgot one factor in this second account of John's Gospel
passage, 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, which are noted in the Torah portion of Ki
Theytsey, in the book of Deuteronomy
Deuteronomy 22:22If a man shall be found lying
with a woman married of a husband, and
they shall die, also both of them, the man that layed with the
woman, and the woman: and you shall consume (burn up, waste)the evil from Israel.
23 If shall be a young girl of a virgin betrothed to a
man,
and a man finds her in the city, and lays with her; 24 and you shall
bring out ta-both of
them to the gate
of that
city, and you shall skullcast (stonecast)
them on the stones, and they shall die; ta-the young
girl upon the word
which she did not cry out in the city; and ta-the man
upon the
word of humbling ta-the wife of
his neighbor: and
you shall consume (burn up, waste)the evil
from your nearness.
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, which is noted in his
book
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.
Jeremiah17:13hwhy, 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 fortieth birthday on the
first day
of Sukkoth.
In verses thirty
seven and thirty eight of this week's Torah portion passage, hwhy
interrupts the
discussion of The Feast of Sukkoth 37 These are the Appointed Times
of hwhy, which you
shall call (proclaim)
them of Sacred (Holy) Callings (Convocations), to bring near a Fire
Offering to hwhy of an Elevation Offering
(Ascension Offering,
Burnt
Offering),
and
a Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering),
a Sacrifice, and
Drink
Offerings (Libation Offerings) of a word
of the
day
in
his
day: 38 from by apart the Shabbaths of hwhy, and from by apartyour Gifts, and from by apart all of your Vow Offerings, and from by apart all of your Freewill
Offerings (Voluntary Offerings),
which you shall
give to hwhy.
It would sound like that hwhy was ending the
instructions of the Appointed Times of the High Holy Days, but in verse
thirty nine of this week's Torah portion passage, hwhy
goes back and continues on the Feast of Sukkoth and then from verse
forty of this week's Torah portion passage continues with the
instructions of the feast. This is compared to what happened with
Jacob when he was prophesying his sons' future, as he
interrupts the prophecy by saying this, which is noted portion of
Va-Y'khi, in the book of Genesis
Genesis
49:18I have been expecting
(awaiting, have tarried) 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.
You can access the Torah portion of Pinkhas by clicking on the link
below to get to the webpage.
Yeshua has yet to fulfill the Fall High Holy Days, and they are most
likely to occur during the end times and the last week of Daniel's week
of years, which is commonly called "the Tribulation Period". These
could be the possible future events for the end times and the last
years:
Yom Teruah:The Snatching Away
(Netchatef/Harpazo/Rapture) of the believers in Yeshua in referrence to
1 Thessalonians 4:13-18 Yom Hakippurim:Yeshua coming down in the stained
vesture in Revelation 19:11-21 Sukkoth/Solemn Assembly:Milleinial Reign On Earth (Could Also
Be Seven Years Sukkoth Wedding Feast with Yeshua and His
Bride/Believers)
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
ISSUES RELATING TO THIS
WEEK'S TORAH PORTION
CHAPTER
This week's Torah portion chapter is the Psalm twenty three of the
Torah. It
is one of my
favorite chapters.
If you notice that there are a lot of words boldened in pink. As I
noted at the top of the page, these are saying to us that these words
are in the feminine gender. This implies that the People who act on the
Shabbaths, the High Holy Days and some of the sacrifices are to have
their "souls" involved in doing them, becuase the soul is feminine. The
soul is our means of saying that they are the "Bride", and we as
believers in Yeshua, the Messiah, are His Bride.
!!!hwhy Kl dbk
Monte
Judah of Lion and Lamb
Ministries also noted that when the Messianic/Hebraic Roots
believers started 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 SHABBATHON
The Hebrew word for Shabbathon
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 week's Torah
portion, four of them occur during the Fall High Holy Days, but none
occur during the Spring High Holy Days.
It is 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 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 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 "mee-krah"- 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:
Shabbathon: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 First Fruits I: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
As I noted earlier, the Fall High Holy Days: 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, which is 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 Holy Spirit) 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
Lev
24:1 And hwhy
spoke to Moses, to say,
2 Command ta-the Sons of
Israel that they
shall take to you pure
olive oil beaten for the light, for the ascending of a lamp
continually.
3 from outside by the Veil of the Testimony (Witness), in the Tent of
Appointment, Aaron shall arrange him from mixing period (evening) until
breaking period (morning) to the Face of hwhy
continually: shall be 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 of her two ten (twoteen, twelve) challah cakes, two tenths
shall be
of the one
challah 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 give pure frankincense upon the row, and she shall
be for the Bread for a
Memorial (Remebrance) 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 tathe Sons
of Israel: shall be a Covenant of Ages. 9 And she shall
belong to (shall be for) Aaron and to (for) his sons; and they shall
eat him in the Sacred (Holy)
Place: for he is a Sacred (Holy) of Sacreds (Holies) [(Sacred of
Sacreds (Holy of Holies))] to him from the
Fire Offerings
of hwhy: shall be 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 ta-the Name, and cursed. 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 made him stay in
the
keeping (guarding)
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
from outside by the Camp; and all that heard, they shall support
(lay) ta-their hands
upon his head,
and all
of the Congregation, they shall stonecast (pilecast,
pilestone, heapcast, stone) him. 15 And you shall speak
to
the
Sons of Israel, to say, If a man, a man, shall curse his Elohim, and
shall
bear
his sin. 16 And of blaspheming the Name of hwhy, dying,
shall die; all of the Congregation, stonecasting (pilecasting,
pilestoning, heapcasting, stoning),
they shall stone (pilecast,
pilestone, heapcast, 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 against his neighbor, as the which was
done,
so
shall be done to him; 20 break (crush, fracture) for break (crush, fracture), 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 brought out ta-the cursing one to
from outside by the Camp, and they stonecasted (pilecasted,
pilestoned, heapcasted, stoned) him of stones.
And the Sons of
Israel, they did as the 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 take to you pure
olive oil beaten for the light, for the ascending of a lamp
continually.
3 from outside by the Veil of the Testimony (Witness), in the Tent of
Appointment, Aaron shall arrange him from mixing period (evening) until
breaking period (morning) to the Face of hwhy
continually: shall be 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, which is noted in the Torah portion of T'rumah, in
the
book of Exodus
Exodus 25:37And you shall (do) make ta-her seven Lamps: and they
shall ascend (set up) ta-her Lamps,
and shall make
light upon over her face. 38 And her Tongs (Tweezers) and her Firepans
(Snuff Dish)
shall be of
pure gold. 39 Shall do (make) her taall of 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 (the Holy Spirit) Gold:Eternity Light:The Ruakh HaKodesh (the Holy Spirit)/The Word
The light is
also the Word, which king David noted in the book of the Psalms
Psalm 119:105 Thy Word is a
Lamp unto my feet, and a Light unto my path.
The apostle Peter noted this in his epistle
1 Peter 1:25
But the Word
of hwhy endureth
for ever....
And the Word is Yeshua.
There are those
that say the Torah was done away with is not applicable today. They
are
written in our hearts, which is noted 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, which is noted in the Gospel of Luke
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. This also is
applied to us as believers in Yeshua for our spiritual lamps to be
refilled with the oil of the Ruakh HaKodesh (the Holy Spirit)
Yeshua was Himself as the Light, which is noted in the Gospel of John
John 1:4 In Him was Life; and
the Life was the Light of men.
John 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.
John 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", which is noted in the Gospel of Matthew
Matthew 5:14Ye 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.
Thank you, hwhy.
!!!hwhy Kl wdwh
Verses five through nine
5 And you shall take flour, and you
shall bake of her two ten (twoteen, twelve) challah cakes, two tenths
shall be
of the one
challah 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 give pure frankincense upon the row, and she shall
be for the Bread for a
Memorial (Remebrance) 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 tathe Sons
of Israel: shall be a Covenant of Ages. 9 And she shall
belong to (shall be for) Aaron and to (for) his sons; and they shall
eat him in the Sacred (Holy)
Place: for he is a Sacred (Holy) of Sacreds (Holies) [(Sacred of
Sacreds (Holy of Holies))] to him from the
Fire Offerings
of hwhy: shall be 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 is 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, which is noted in the Torah portion of Ki
Thavo, in
the book of Deuteronomy
Deuteronomy 27:11And Moses commanded ta-the People
in that 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 despisement (curse) on Mount Ebal; Reuben, Gad, and Asher, and
Zebulun,
Dan, and Naphtali.
Notice that in verse eight of this week's Torah portion passage 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 ta-the Name, and cursed. 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 made him stay in
the
keeping (guarding)
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
from outside by the Camp; and all that heard, they shall support
(lay) ta-their hands
upon his head,
and all
of the Congregation, they shall stonecast (pilecast,
pilestone, heapcast, stone) him. 15 And you shall speak
to
the
Sons of Israel, to say, If a man, a man, shall curse his Elohim, and
shall
bear
his sin. 16 And of blaspheming the Name of hwhy, dying,
shall die; all of the Congregation, stonecasting (pilecasting,
pilestoning, heapcasting, stoning),
they shall stone (pilecast,
pilestone, heapcast, stone) on him: as the
stranger, as the native, shall die in his blaspheming the Name.
In the English translations, 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 week's Torah portion 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.
Indirectly related, Yeshua also noted about blasphemy, which is noted
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 against his neighbor, as the which was
done,
so
shall be done to him; 20 break (crush, fracture) for break (crush, fracture), 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 brought out ta-the cursing one to
from outside by the Camp, and they stonecasted (pilecasted,
pilestoned, heapcasted, stoned) him of stones.
And the Sons of
Israel, they did as the which hwhy commanded ta-Moses. Rico Cortes of Wisdom
In Torah Ministries noted that this is an act of "measure for
measure". Yeshua brought
up this
matter, which is noted 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 as believers in Yeshua 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 of this week's
Torah portion passage, 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.