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Mysdq
K'DOSHIM (Holy Ones)
Leviticus 19:1-20:27

There are 53 Aleph-Tavs in this week's Torah portion




Mount Sinai

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CHAPTER 19

Leviticus 19:1-37

Lev 19:1 And 
hwhy spoke to Moses to say, 2 Speak to all the Congregation of the Sons of Israel, and you shall say to them, You are Holy Ones: for I, hwhy, your Elohim, am Holy. 3 A man, his mother, and his father, they shall fear, and they shall keep ta-My Shabbaths: I am hwhy, your Elohim. 4 You shall not face to the idols, and you shall not make for yourselves molten elohim: I am hwhy, your Elohim. 5 And if you sacrifice a Sacrifice of Peace Offerings to hwhy you shall sacrifice him of your free will. 6 Shall be eaten in the day of your sacrificing, and from the morrow: and until the third day, the rest shall be burned in the fire. 7 And if eating, shall be eaten in the third day, he is an stench; shall not be accepted. 8 And shall bear his iniquity eating him, for has profaned ta-the Holy Thing of hwhy: and that soul shall be cut off from her People.

9 And in your harvesting
ta-the harvest of your land, you shall not finish the corners of your field to harvest, and you shall not glean the gleaninings of your harvest. 10 And you shall not overdo your vineyard, and you shall not glean the grapes of your vineyard; you shall leave them to the poor and the stranger: I am hwhy, your Elohim.

11 You shall not steal,

and you shall not lie,

and you shall not deal falsely a man against his comrade.

12 And you shall not swear on My Name for falsehood (vanity), and you would profane 
ta-the Name of your Elohim: I am hwhy.

13 You shall not defraud 
ta-your neighbor, and you shall not rob: and you shall not remain the wages of a hired one with you until morning.

14 You shall not curse the deaf, and you shall not put a stumbling block to the face of the blind, and you shall fear from your Elohim: I am 
hwhy.

15 You shall not do evil in the judgment: you shall not respect up the face of the poor, and you shall not favor the face of the mighty: you shall judge your comrade in righteousness.

16 You shall not go slander on your People: you shall not stand against the blood of your neighbor: I am 
hwhy. 17 You shall not hate ta-your brother in your heart: rebuking, you shall rebuke ta-your comrade, and you shall not lift up sin upon him. 18 you shall not avenge, and you shall not grudge ta-the sons of your People, and you shall love to your neighbor as yourself: I am hwhy.

19 You shall keep 
ta-My Statutes. You shall not copulate two kinds on your cattle: You shall not seed two kinds of your field: and shall not come up upon you a garment of two kinds of diverse kinds.

20 And if a man lies down 
ta-a woman of a copulation of seed, and she is a female servant betrothed to a man, and redeeming, is not redeemed, or the freedom was not given to her; she shall be scourged; shall not die, for was not free. 21 And shall bring of ta-his Guilt Offering of a ram to hwhy to the Entrance of the Tent of Appointment. 22 And the Priest shall atone upon him on the ram of the Guilt Offering to the Face of hwhy upon his sin which has sinned: and shall be forgiven to him from his sin which had sinned.

23 And when you come to the land, and shall plant any tree of food, and you shall leave uncircumcised his foreskin of 
ta-his fruit: three years shall be uncircumcised to you: shall not be eaten. 24 And in the fourth year shall all his fruit be a Holy of Praises to hwhy. 25 And in the fifth year you shall eat of ta-his fruit to yield for yourselves of his produce: I am hwhy, your Elohim.

26 You shall not eat upon the blood:

you shall not divine, and you shall not do sorcery.

27 You shall not cut around 
the side of your heads, and you shall not mar ta the corners of your beard.

28 And you shall not put a cutting for the soul on your flesh, and you shall not put on yourselves a mark of a tattoo: I am 
hwhy.

29 You shall not profane 
ta-your daughter to make her a harlot; and you shall not whore the land, and the land shall be full of wickenness.

30 You shall keep 
ta-My Shabbaths, and you shall reverence My Sanctuary: I am hwhy.

31 You shall not face to mediums, and you shall not seek to sorcerers to be unclean against them: I am 
hwhy your Elohim.

32 From the face of gray hairs you shall rise, and you shall honor the face of an old one, and you shall fear from your Elohim: I am 
hwhy.

33 And if a stranger shall sojourn with you in your land, you shall not oppress him. 34 The stranger to you that sojourns with you shall be as the native with you, and you shall love to him as yourself; for you were strangers in the land of Egypt: I am 
hwhy, your Elohim.

35 You shall not do evil against the judgment, against the measure, against the scale, and against the liquid measure. 36 Shall be to you of just balancers, of just stones, of a just ephah, and of a just hin: I am 
hwhy, your Elohim, who brought you out from the land of Egypt. 37 And you shall observe ta-all of My Statutes, and ta-all of My Judgments, and you shall do them: I am hwhy.


(Note: Not all verses will have comments)


Verse two

2 Speak to all the Congregation of the Sons of Israel, and you shall say to them, You are Holy Ones: for I hwhy your Elohim am Holy.

In the Brith Khadashah (the New Covenant), the apostle Peter said this in his epistle

1 Peter 1:15 But as He which hath called you is holy, so be ye holy in all manner of conversation; 16 Because it is written, Be ye Holy; for I am Holy.

Mark Biltz of El Shaddai Ministries noted the two words in this verse, "Holy Ones" and "Holy". In the Hebrew, they are "kedosheem" for holy ones, and "kadosh" for holy. There is a difference between the two base words in Hebrew. The second kadosh has a Vav in the word
(swdq), whereas the first doesn't (Mysdq). I will comment that the Vav in the Paleo-Hebrew is a picture of a nail. When it is applied to the second Hebrew word of kadosh, relating to hwhy, it means that the Vav in the holiness of hwhy is saying He wants to "attach" His Holiness between Him and us, so that we can be holy in Him.



Verse four

4 You shall not face to the idols, and you shall not make for yourselves molten elohim: I am hwhy, your Elohim.

Looking at the word MOLTEN

The Hebrew word for molten is "mah-seykhah"- Mem, Samek, Kaph, Heh (
hkom). It is from Strong's Concordance number 4541, and its definition

From H5258; properly a pouring over, that is, fusion of metal (especially a cast image); by implication a libation, that is, league; concretely a coverlet (as if poured out): - covering, molten (image), vail.

from 5258 "nah-sakh" (
Kon), and its definition

A primitive root; to pour out, especially a libation, or to cast (metal); by analogy to anoint a king: - cover, melt, offer, (cause to) pour (out), set (up).

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



Verses five through eight

5 And if you sacrifice a Sacrifice of Peace Offerings to hwhy you shall sacrifice him of your free will. 6 Shall be eaten in the day of your sacrificing, and from the morrow: and until the third day, the rest shall be burned in the fire. 7 And if eating, shall be eaten in the third day, he is an stench; shall not be accepted. 8 And shall bear his iniquity eating him, for has profaned ta-the Holy Thing of hwhy: and that soul shall be cut off from her People.

To 
hwhy, a day is as a thousand years, as the apostle Peter spoke in his epistle

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

The scriptures in many places reveal that the earth will exist for seven thousand years, one example is based on the seven days of creation and the Shabbath, located in the Torah portion of B'reyshith, in the book of Genesis, in chapters one and two where I compare the examples of each day of the seven days to each one thousand years of the seven thousand years. In the fourth day, or four thousandth year that when the items in the heavens were created, Yeshua came down and was birthed on the earth. That means there are three thousand years (three days) left: The regular two days (two thousand years) and the seventh Shabbath day (seven thousandth Shabbath millenium of rest). This three day factor can be connected to a verse located in the book of the prophet Hosea

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

This relates to the two thousand years for the past and present belivers in our walk with 
hwhy/Yeshua, and the third day is the seven thousand year Shabbath reign of Yeshua on the earth.

In this week's Torah portion passage, the flesh that the Priests eat is a symbolic representation of Yeshua who came in the flesh. The first two days (two thousand years) would be the time of eating the "flesh" of Yeshua, who is the Bread of Life. This is what it says in the Gospel of John

John 6:47 Verily, verily, I say unto you, He that believeth on Me hath everlasting life. 48 I am that Bread of Life. 49 Your fathers did eat manna in the wilderness, and are dead. 50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die. 51 I am the Living Bread which came down from the heavens: if any man eat of this Bread, he shall live for ever: and the Bread that I will give is My Flesh, which I will give for the life of the world. 52 The Jews therefore strove among themselves, saying, How can this man give us His flesh to eat? 53 Then Yeshua said unto them, Verily, verily, I say unto you, Except ye eat the Flesh of the Son of Man, and drink His Blood, ye have no life in you. 54 Whoso eateth My Flesh, and drinketh My Blood, hath eternal life; and I will raise him up at the last day [the third day]. 55 For My Flesh is Meat indeed, and My Blood is Drink indeed. 56 He that eateth My Flesh, and drinketh My Blood, dwelleth in Me, and I in him. 57 As the Living Father hath sent Me, and I live by the Father: so he that eateth Me, even he shall live by Me. 58 This is that Bread which came down from the heavens: not as your fathers did eat manna, and are dead: he that eateth of this Bread shall live for ever. 59 These things said He in the synagogue, as He taught in Kapher Nakhum (Capernum).

Yeshua hinted Hosea's passage when He said in verse fifty four in John's Gospel passage that He will raise us up in the last day, which is "the third day", the Shabbath thousand year reign where Yeshua will come down from the heavens and rule on the earth as is mentioned in the book of Revelation

Revelation 20:2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. 4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Yeshua, and for the Word of hwhy, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with the Messiah a thousand years. 5 But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. 6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be Priests of hwhy and of the Messiah, and shall reign with him a thousand years. 7 And when the thousand years are expired, Satan shall be loosed out of his prison,

We in Messiah, are Priests, as it's written in the book of Revelation

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

This is the thousand year Shabbath millenial reign rest of Yeshua on earth. In this week's Torah portion passage, when Yeshua is present with us on earth for the third day (the third thousandth year, the Shabbath millenial year), we in Yeshua will not be in the state again to eat "His Flesh", for we will have new "incorruptable" bodies in place of our current corruptible bodies. The millenial reign of "the third day" is based in the apostle Paul's letter to the assembly in Corinth

1 Corinthians 15:50 Now this I say, brethren, that flesh and blood cannot inherit the Kingdom of hwhy; neither doth corruption inherit incorruption. 51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last shofar: for the shofar shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal must put on immortality. 54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 55 O death, where is thy sting? O grave, where is thy victory? 56 The sting of death is sin; and the strength of sin is the law. 57 But thanks be to hwhy, which giveth us the victory through our Lord, Yeshua, the Messiah.

When we recieve our incorruptible bodies, we will have no need to continue eating "Yeshua's Flesh" to begin the third thousandth year (the third day), whereas if we are to be still in our corruptible bodies, we still need to eat His Flesh. If the Priests partake of the same flesh for the third day, it means that the flesh, the symbolic representation of Yeshua, is still needed to be eaten to keep us alive in the Messiah, and would symbolically say that the third day of the seven thousdanth year of Yeshua's millenial reign on earth will be null and void, or will not exist, which will not be the case. That is why the Priests were not to eat the same flesh for the third day.

Looking at the word STENCH

The Hebrew word for stench is "peegool"- Peh, Gimel, Vav, Lamed (
lwgp). It is from Strong's Concordance number 6292, and its definition

From an unused root meaning to stink; properly fetid, that is, (figuratively) unclean (ceremonially): - abominable (-tion, thing).

This is where we get our modern English word "pig", without the "l". When they eat the flesh on the third day, they would be no different than being "pigs", like eating more than their fair share.



Verses nine and ten

9 And in your harvesting ta-the harvest of your land, you shall not finish the corners of your field to harvest, and you shall not glean the gleaninings of your harvest. 10 And you shall not overdo your vineyard, and you shall not glean the grapes of your vineyard; you shall leave them to the poor and the stranger: I am hwhy, your Elohim.

One great example of gleaning is in the book of Ruth where Ruth, Boaz's niece-in-law, came to glean the corners of the field, and Boaz went out of his way to give her as much as she can handle

Ruth 2:1 And Naomi had a kinsman of her husband's, a mighty man of wealth, of the family of Elimelech; and his name was Boaz. 2 And Ruth the Moabitess said unto Naomi, Let me now go to the field, and pick up ears of graib after him in whose sight I shall find grace. And she said unto her, Go, my daughter. 3 And she went, and came, and picked up in the field after the reapers: and her hap was to light on a part of the field belonging unto Boaz, who was of the kindred of Elimelech. 4 And, behold, Boaz came from Bethlehem, and said unto the reapers, hwhy be with you. And they answered him, hwhy bless thee. 5 Then said Boaz unto his servant that was set over the reapers, Whose damsel is this? 6 And the servant that was set over the reapers answered and said, It is the Moabitish damsel that came back with Naomi out of the country of Moab: 7 And she said, I pray you, let me pick up and gather after the reapers among the sheaves: so she came, and hath continued even from the morning until now, that she tarried a little in the house. 8 Then said Boaz unto Ruth, Hearest thou not, my daughter? Go not to glean in another field, neither go from hence, but abide here fast by my maidens: 9 Let thine eyes be on the field that they do reap, and go thou after them: have I not charged ta-the young men that they shall not touch thee? and when thou art athirst, go unto the vessels, and drink of that which the young men have drawn. 10 Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger? 11 And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto ta-thy mother in law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore. 12 hwhy recompense thy work, and a full reward be given thee of hwhy Elohim of Israel, under whose wings thou art come to trust. 13 Then she said, Let me find favour in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid, though I be not like unto one of thine handmaidens. 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 parched grain, and she did eat, and was sufficed, and left. 15 And when she was risen up to glean, Boaz commanded ta-his young men, saying, Let her glean even among the sheaves, and reproach her not: 16 And let fall also some of the handfuls of purpose for her, and leave them, that she may glean them, and rebuke her not. 17 So she gleaned in the field until even, and beat out ta that she had picked up: and it was about an ephah of barley. 18 And she took it up, and went into the city: and her mother in law saw ta what she had picked up: and she brought forth, and gave to her ta that she had reserved after she was sufficed.

Later in the book, Ruth became Boaz's wife who became the great-grandmother of David.

In the Brith Khadashah, there is also a great example of a gleaning account, in the Gospel of Matthew

Matthew 12:1 At that time Yeshua went on the Shabbath day through the grain; and His disciples were an hungred, and began to pluck the ears of grain, and to eat. 2 But when the Pharisees saw it, they said unto Him, Behold, Thy disciples do that which is not lawful to do upon the Shabbath day. 3 But He said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4 How he entered into the House of hwhy, and did eat the Bread of Faces, which was not lawful for him to eat, neither for them which were with him, but only for the Priests? 5 Or have ye not read in the Torah, how that on the Shabbath days the Priests in the Temple profaned the Shabbath, and are blameless? 6 But I say unto you, That in this place is One greater than the Temple. 7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8 For the Son of Man is Lord even of the Shabbath day. 9 And when He was departed thence, He went into their synagogue:



Verse thirteen

13 You shall not defraud ta-your neighbor, and you shall not rob: and you shall not remain the wages of a hired one with you until morning.

They are not to hold off their wages, because during Biblical times, hired servants depend on these daily wages to "daily" buy things they need for the day. The majority of the work lasted during the day until near the setting of the sun before the day was over, or before it was too dark to see and do anything which fits for the Biblical new day. If hired workers didn't get their wages for the day, they would be hindered from getting things for the next day, because they were broke by the end of the day. These people were living on a "day to day" lifestyle, and depended on these daily wages. A great example of this is located in the Gospel of Matthew

Matthew 20:1 For the Kingdom of Heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. 2 And when he had agreed with the labourers for a denarius a day, he sent them into his vineyard. 3 And he went out about the third hour, and saw others standing idle in the marketplace, 4 And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. 5 Again he went out about the sixth and ninth hour, and did likewise. 6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? 7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. 8 So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. 9 And when they came that were hired about the eleventh hour, they received every man a denarius. 10 But when the first came, they supposed that they should have received more; and they likewise received every man a denarius. 11 And when they had received it, they murmured against the goodman of the house, 12 Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. 13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a denarius? 14 Take that thine is, and go thy way: I will give unto this last, even as unto thee. 15 Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? 16 So the last shall be first, and the first last: for many be called, but few chosen.

By the way, the denarius is the symbol of Yeshua, who is the same yesterday, today and forever (Hebrews 13:8). In this Gospel account, based on this parable, Yeshua is the "same amount" in the first, third, sixth, ninth and eleventh hour.



Verse fourteen

14 You shall not curse the deaf, and you shall not put a stumbling block to the face of the blind, and you shall fear from your Elohim: I am hwhy.

If one curses a deaf brother, it is making the one cursing being "deaf" in the Word of 
hwhy. The same applies to one being a stumbling block to a blind person too by making the evil person "blind" in hwhy, because as the apostle Paul wrote in his letter to the assembly in Galatia

Galatians 6:7 Be not deceived; hwhy is not mocked: for whatsoever a man soweth, that shall he also reap. 8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.

Indirectly related, Yeshua spoke to His disciples regarding the Pharisees being blind leading the blind as noted in the Gospel of Matthew

Matthew 15:12 Then came His disciples, and said unto Him, Knowest Thou that the Pharisees were offended, after they heard this Saying? 13 But He answered and said, Every plant, which My Heavenly Father hath not planted, shall be rooted up. 14 Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.

The Scribes and the Pharisees were revealing themselves that their doctrines, an act of cursing the Word, is making them blind, and the blind will lead the blind.



Verse seventeen

17 You shall not hate ta-your brother in your heart: rebuking, you shall rebuke ta-your comrade, and you shall not lift up sin upon him.

In the Brith Khadashah, the apostle John applied this Toraic passage to hating one's own brother in his epistle

1 John 4:20 If a man say, I love hwhy, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love hwhy whom he hath not seen? 21 And this Commandment have we from him, That he who loveth hwhy love his brother also.

Looking at the word HATE

The Hebrew word for hate is "sah-ney"- Shin, Nun, Aleph (
ans). It is from Strong's Concordance number 8130, and its definition

A primitive root; to hate (personally): - enemy, foe, (be) hate (-ful, -r), odious, X utterly.

This is where we get our modern English word "sin". The funny thing is that the Hebrew word for sin is "khaht-tah" (
hajx), where we get our modern English word "hate". Go figure.



Verses eighteen and thirty four

18 you shall not avenge, and you shall not grudge ta-the sons of your People, and you shall love to your neighbor as yourself: I am hwhy.

34 The stranger to you that sojourns with you shall be as the native with you, and you shall love to him as yourself; for you were strangers in the land of Egypt: I am hwhy, your Elohim.

This is not a new Commandment that was mentioned in the Gospels. Is there a reason 
hwhy had Moses mentioned this twice in the same chapter? In my commentary in the Torah portion of Yithro, in the book of Exodus, in chapter twenty, regarding the Ten Words (Commandments), the last five words (commandments) were the summary of the phrase to love your neighbor as yourself. This was revealed by Yeshua in the Gospel of Mark

Mark 12:28 And one of the scribes came, and having heard them reasoning together, and perceiving that He had answered them well, asked Him, Which is the first commandment of all? 29 And Yeshua answered him, The first of all the commandments is, Hear, O Israel; hwhy our Elohim is one hwhy: 30 And thou shalt love hwhy thy Elohim with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment [the first five words (commandments)]. 31 And the second is like, namely this, Thou shalt love thy neighbour as thyself [the last five words (commandments)]. There is none other commandment greater than these.


Yeshua also says this phrase in the Gospel of Matthew

Matthew 19:16 And, behold, one came and said unto Him, Good Master, what good thing shall I do, that I may have eternal life? 17 And He said unto him, Why callest thou Me good? there is none good but One, that is, hwhy: but if thou wilt enter into life, keep the Commandments. 18 He saith unto Him, Which? Yeshua said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19 Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself [the last five words (commandments)].

In other words, all of the Ten Words (Commandments) summarizes "love" by loving Love and loving others. As the apostle John wrote in his epistle

1 John 4:8 He that loveth not knoweth not hwhy; for hwhy is Love.

Mark Biltz of El Shaddai Ministries noted that these verses were not saying "...you shall love him/your neighbor as yourself", because the love is not to be a feeling type of love, like a husband saying to his wife that he said he loved her thirty years ago. Mark says that when it says "...to love him/your neighbor..." it means they are "actions" of love, meaning that one is to show their love through their actions. That is the result of "hearing" and "doing" the Word of 
hwhy. Thank you Mark.



Verse nineteen

19 You shall keep ta-My Statutes. You shall not copulate two kinds on your cattle: You shall not seed two kinds of your field: and shall not come up upon you a garment of two kinds of diverse kinds.

These "diverse kinds" are commonly known to be wool and linen. I have heard some brethren's interpretation of this part of the verse. I have yet to find an understanding of this that made sense to me, until now. This is my interpretation: Where is linen derived from? A "plant" species. Where does wool derive from? An "animal". Based on these two questions and answers, what was 
hwhy telling us in this Statute? Not to wear a garment that has a mixture of "plant" material and of "animal" material together. In other words, it is only to be a garment of animal material or a garment of plant material, but not both.

There is a great example of the copulating two kinds of animals, and it was done with the lion and the tiger. These two animals were copulating, and it created what is called the "Liger" which is a male lion that mated a female tiger. Below are a couple of images of the ligers

Liger

Liger

A rarer form of this similar crossbreed is the tigon, a male tiger mating a female lion.

This is what the Erindale Publishing website says regarding Ligers:

Ligers are the offspring of male lions and female tigers. They rarely (if ever) occur in the wild, as the ranges of lions and tigers seldom overlap; but in zoos and wild animal preserves, cross-species mating has occurred, resulting in hybrids -- ligers or, less frequently, tigons (whose parents are male tigers and female lions). Body forms and striping/spotting vary considerably, with some ligers looking more tiger-like, and others more lion-like....

    Ligers' behavior is a mixture of lion-like and tiger-like behavior. Like tigers (and unlike lions and most other cats), ligers love to be in water; and their "vocabulary" is a mixture of tiger-like chuffs, and lion-like roars.

    Ligers can grow to immense size. The growth-regulating genes in lions are contributed by the female, and in tigers by the male. Not having these genes, 3 to 4 year old ligers are usually half again as large as full-grown lions or tigers; and by the time they stop growing, around 7, the biggest ligers may be twice the size of lions or tigers, weigh 900 to 1500 pounds, and reach 12 feet in height when standing on their hind legs. Needless to say, such immense animals require a tremendous amount of food to maintain their weight. If ligers existed in the wild, they might easily eat 100 pounds of meat at a sitting, but since all ligers exist in captivity, they are relatively sedentary, and tend to get fat on such a diet. According to the T.I.G.E.R.s site..., 25 pounds of meat a day is an adequate diet for their ligers.

    Ligers have unusually docile dispositions, but because of their huge size, are very dangerous, and must be handled with care; even a moment's carelessness can have fatal consequences. It was for this reason that the Erindale Liger, Kat's Bane, was created. Combining the dramatic coloring of a tiger with the broad nose and baleful eyes of a lion, the image conveys the mystery and menace that would surely be attendant upon meeting such a fantastic creature in the wild.

This is a great example and a great warning as to why one should not crossbreed. It could be dangerous.



Verse twenty three through twenty five

23 And when you come to the land, and shall plant any tree of food, and you shall leave uncircumcised his foreskin of ta-his fruit: three years shall be uncircumcised to you: shall not be eaten. 24 And in the fourth year shall all his fruit be a Holy of Praises to hwhy. 25 And in the fifth year you shall eat of ta-his fruit to yield for yourselves of his produce: I am hwhy, your Elohim.

When it says in verse twenty three that the fruit tree was to be left uncircumcised for three years, it means the fruit is the "foreskin" of the tree. For three years, the fruit is not to be plucked from the tree, because if the fruit was plucked, one would be "circumcising" the tree. One is to let the fruit fall to the ground and be used for nutrients for the ground as "fertilizer" for the tree, because that was their fertilizer before fertilizer was created. Another reason is that the fruit tree is "young" and it needs all the nutrients it can get to be a healthy tree. This can be compared to a baby being breastfed by the baby's mother in order to get the nutrients, because the mother's milk begins by bringing forth colostrum. This is what the babycenter website in their article titled "What's Colostrum?" says regarding colostrum:

"It's full of antibodies and immunoglobulins, which not only help protect newborns as they come into our world of bacteria and viruses, but also has a laxative effect that helps them expel the tarry first stools called meconium.

When you feed your baby colostrum, which may appear as clear fluid or be a deep golden color, it's as though you're giving him his first vaccination."

This would be compared to the new fruit tree's "colostrum" from its proper growth. the babycenter website in their article "How breastfeeding benefits you and your baby" said this:

"Breast milk is best for your baby, and the benefits of breastfeeding extend well beyond basic nutrition. In addition to containing all the vitamins and nutrients your baby needs in the first six months of life, breast milk is packed with disease-fighting substances that protect your baby from illness."

This would be compared to the new fruit tree's "colostrum" and "breastmilk" for its proper growth.

What does it mean in verse twenty four for the tree to be "a Holy of Praises to 
hwhy" in that year? It's probable that it is symbolic to the Kingdom's fourth day (to us the four thousandth year), in the arrival of Yeshua on earth, where the people during His lifetime gave "a Holy of Praises" to Him while He was on the earth. Notice that in this year that the fruit is not meant to be eaten, but most likely to be given to the Priests at the Temple for an offering of a Holy of Praises to hwhy.

One has to wait five years before eating the fruit of the tree. There has to be a reason for this five year process, in a natural sense, but I have yet to figure it out.

The fruit tree would also be required for the seventh year rest for the land, as mentioned in the Torah portion of B'har, in the book of Leviticus

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



Verse twenty six

26 You shall not eat upon the blood:...

This is because what it says in the Torah portion of Akharey Moth, in the book of Leviticus

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

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

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

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

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

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




Verse twenty six

26 ...you shall not divine, and you shall not do sorcery.

Looking at the following words:

DIVINE

The Hebrew word for divine is "nah-khash"- Nun, Khet, Shin (
sxn). It is from Strong's Concordance number 5172, and its definition

A primitive root; properly to hiss, that is, whisper a (magic) spell; generally to prognosticate: -  X certainly, divine, enchanter, (use) X enchantment, learn by experience, X indeed, diligently observe.

Notice that this Hebrew word is the same as Strong's concordance number 5175 "nah-khash"
(sxn), and its definition

From H5172; a snake (from its hiss): - serpent.

The serpent is also known as HaSatan. What this is showing us is this form of act is a "satanic" ritual.


SORCERY

The Hebrew word for sorcery is "ah-nahn"- Ayin, Nun, Nun Sophit (
Nne). It is from Strong's Concordance number 6049, and its definition

A primitive root; to cover; used only as denominative from H6051, to cloud over; figuratively to act covertly, that is, practise magic: -    X bring, enchanter, Meonemin, observe (-r of) times, soothsayer, sorcerer.

from 6051 "ah-nahn"
(Nne), and its definition

From H6049; a cloud (as covering the sky), that is, the nimbus or thunder cloud: - cloud (-y).

These are act where these kinds of people uses smoke, like a cloud, to practice their ungodly acts, like modern magicians use in their acts.



Verse twenty eight

28 And you shall not put a cutting for the soul on your flesh, and you shall not put on yourselves a mark of a tattoo: I am hwhy.

A basis of this Commandment is from the account where 
hwhy put Cain with a mark on his head, as noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 4:14 Behold, you have driven me today from upon the face of the ground; and I shall be hidden from Your Face; and I shall be a fugitive and a vagabond in the earth; and shall be, that anyone finding me shall kill me. 15 And hwhy said to him, Of thus, anyone killing Cain, shall be avenged sevenfold. And hwhy set a mark (sign) to Cain, for lest anyone finding him shall kill him.
 
This is what ancient pagan priests, other spiritualists, and medicine people have done with their bodies. In today's world, more people are putting tattoos marked on their bodies and think it's normal. Look at how many sports players have tattoos on their bodies, becoming an influence to spectators and young people, thinking that it's a cool thing to do. One can find at least one tattoo shop in every city and town in the country. This was unheard of before the 1940's.

The reason that 
hwhy commanded us not to mark our bodies, because if hwhy wanted our bodies to have marks, or tattoos, He would have already installed one on us in the first place. If Yeshua marked His Body, He would have disqualified Himself as the Messiah.



Verse thirty-one

31 You shall not face to mediums, and you shall not seek to sorcerers to be unclean against them: I am hwhy your Elohim.

Looking at the following words:

MEDIUMS


The Hebrew word for medium is "ah-vohv"- Aleph, Vav, Bet, (
bwa). It is from Strong's Concordance number 178, and its definition

"From the same as H1 (apparently through the idea of prattling a father’s name); properly a mumble, that is, a water skin (from its hollow sound); hence a necromancer (ventriloquist, as from a jar): - bottle, familiar spirit".

from 1 "ahv" (
ba), and its definition

A primitive word; father in a literal and immediate, or figurative and remote application: - chief, (fore-) father ([-less]), X patrimony, principal. Compare names in “Abi-

The word for medium is also from the term "familiar spirits" i.e. "family members" or father members.


SORCERERS

The Hebrew word for sorcerers is "yeed-dohnee"- Yod, Dalet, Ayin, Nun, Yod (
ynedy). It is from Strong's Concordance number 3049, and its definition

"From H3045; properly a knowing one; specifically a conjurer; (by implication) a ghost: - wizard".

from 3045 "yah-dah" (
edy), and its definition

A primitive root; to know (properly to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively instruction, designation, punishment, etc.): - acknowledge, acquaintance (-ted with), advise, answer, appoint, assuredly, be aware, [un-] awares, can [-not], certainly, for a certainty, comprehend, consider, X could they, cunning, declare, be diligent, (can, cause to) discern, discover, endued with, familiar friend, famous, feel, can have, be [ig-] norant, instruct, kinsfolk, kinsman, (cause to, let, make) know, (come to give, have, take) knowledge, have [knowledge], (be, make, make to be, make self) known, + be learned, + lie by man, mark, perceive, privy to, X prognosticator, regard, have respect, skilful, shew, can (man of) skill, be sure, of a surety, teach, (can) tell, understand, have [understanding], X will be, wist, wit, wot.

These are people who have the ability to "know" people, whether past, present or future, like fortune tellers. This is based of these kinds of people knowing dead people or living people in their physical lives. HaSatan is also the Prince of the Air, and "knows" people in their lives, whether they be of the world or not. HaSatan uses this means to get after believers and lead them astray.

 A great account of one who practices familiar spirits is the Witch of Endor regarding King Saul, and it's noted in the book of the prophet Isaiah

1 Samuel 28:3 Now Samuel was dead, and all Israel had lamented him, and buried him in Ramah, even in his own city. And Saul had put away those that had familiar spirits, and ta-the wizards, out of the land. 4 And the Philistines gathered themselves together, and came and pitched in Shunem: and Saul gathered ta-all Israel together, and they pitched in Gilboa. 5 And when Saul saw ta-the host of the Philistines, he was afraid, and his heart greatly trembled. 6 And when Saul enquired of hwhyhwhy answered him not, neither by dreams, nor by Urim, nor by prophets. 7 Then said Saul unto his servants, Seek me a woman that hath a familiar spirit, that I may go to her, and enquire of her. And his servants said to him, Behold, there is a woman that hath a familiar spirit at Endor. 8 And Saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine unto me by the familiar spirit, and bring me him up, ta whom I shall name unto thee. 9 And the woman said unto him, Behold, thou knowest ta what Saul hath done, how he hath cut off those that have ta-familiar spirits, and ta-the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die? 10 And Saul sware to her by hwhy, saying, As hwhy liveth, there shall no punishment happen to thee for this thing. 11 Then said the woman, ta-Whom shall I bring up unto thee? And he said, Bring me up ta-Samuel. 12 And when the woman saw ta-Samuel, she cried with a loud voice: and the woman spake to Saul, saying, Why hast thou deceived me? for thou art Saul. 13 And the king said unto her, Be not afraid: for what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth. 14 And he said unto her, What form is he of? And she said, An old man cometh up; and he is covered with a mantle. And Saul perceived that it was Samuel, and he stooped with his face to the ground, and bowed himself. 15 And Samuel said to Saul, Why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed; for the Philistines make war against me, and God is departed from me, and answereth me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayest make known unto me what I shall do. 16 Then said Samuel, Wherefore then dost thou ask of me, seeing hwhy is departed from thee, and is become thine enemy? 17 And hwhy hath done to him, as he spake by me: for hwhy hath rent ta-the kingdom out of thine hand, and given it to thy neighbour, even to David: 18 Because thou obeyedst not the voice of hwhy, nor executedst his fierce wrath upon Amalek, therefore hath hwhy done this thing unto thee this day. 19 Moreover hwhy will also deliver ta-Israel with thee into the hand of the Philistines: and to morrow shalt thou and thy sons be with me: hwhy also shall deliver ta-the host of Israel into the hand of the Philistines. 20 Then Saul fell straightway all along on the earth, and was sore afraid, because of the words of Samuel: and there was no strength in him; for he had eaten no bread all the day, nor all the night.

Don't think that such activities don't exist today. There are those doing this same thing as in ancient times, and they are still do it today. I heard brethren, both Christians and Messianics say that the spirit of the prophet Samuel was the devil disguising himself as Samuel. I concur. The prophet Samuel was the prophet Samuel. It was Samuel's own soul and spirit. It was not the devil in disguise. His spirit did exist, and he was raised from his sleep when the Witch of Endor summoned him. Also, has one ever heard of a Ouija board? They are evil, and are used by demons today, and demons still speak through them.
This is not a game. This is for real.



Verse thirty two

32 From the face of gray hairs you shall rise, and you shall honor the face of an old one, and you shall fear from your Elohim: I am hwhy.

What about those who use hair color treatment to cover thier gray hair? Do we treat him like another colleague of ours? :) With kidding aside, this is an act to respect the elders of the day. Unfortunately, this is not being practiced in today's generation. It started back in the 1960's. Anyone remember the phrase "Question authority" by the protestors during the Vietnam War by College Students? This was the beginning of the loss of respect to an elder. Look now at what's happening today on college and university campuses, as well as in some high schools by simply acting out in violence against today's leadership and against the laws of the land. If this doesn't say to us that the ends times is quickly coming around the corner, I don't know what is. Also, in today's business, the younger generation is replacing the elders who are still able to do their jobs. A clear example of that is the news realm. More younger people are now being put in the anchor seats that the vets should have the right to possess, but the elder vets are places in lesser positions, or are let go.




An interesting point about this chapter is that the Ten Words (Commandments) were not written in chronological order, and some were not conspicuously noted. Why did hwhy allow Moses to write it this way, or why did hwhy have Moses write it in this order? We'll never know until we see Yeshua. This is how the Ten Words (Commandments) are located in this chapter not in order:

1st Word (Commandment)- Verse thirty six
2nd Word (Commandment)- Verse four
3rd Word (Commandment)- Verse twelve
4th Word (Commandment)- Verses three and thirty
5th 
Word (Commandment)- Verse three
6th 
Word (Commandment)- Verse fourteen
7th 
Word (Commandment)- Verse twenty
8th 
Word (Commandment)- Verse eleven
9th 
Word (Commandment)- Verse eleven
10th 
Word (Commandment)- Verse twenty

This is the order in this week's Torah portion chapter in how each word (commandment) was presented:

1.
5th Word (Commandment)
2. 4th Word (Commandment)
3. 2nd Word (Commandment)
4. 8th Word (Commandment)
5. 9th Word (Commandment)
6. 3rd Word (Commandment)
7. 6th Word (Commandment)
8. 10th Word (Commandment)
9. 7th Word (Commandment)
10. 1st Word (Commandment) in full (and first half of it throughout the chapter)


In the Sixth Word (Commandment), in verse fourteen, the first part says

14 You shall not curse the deaf,...

Looking at the word CURSE

The Hebrew word for curse is "kah-lahl"- Kuph, Lamed, Lamed (
llq). It is from Strong's Concordance number 7043, and its definition

A primitive root; to be (causatively make) light, literally (swift, small, sharp, etc.) or figuratively (easy, trifling, vile, etc.): - abate, make bright, bring into contempt, (ac-) curse, despise, (be) ease (-y, -ier), (be a, make, make somewhat, move, seem a, set) light (-en, -er, ly, -ly afflict, -ly esteem, thing), X slight [-ly], be swift (-er), (be, be more, make, re-) vile, whet.

This is where we get our modern English word "kill". In cursing the deaf, one "kills", which "murders" their spirit.


The Seventh and Tenth Words (Commandments) is located in verse twenty

20 And if a man lies down ta-a woman of a copulation of seed, and she is a female servant betrothed to a man, and redeeming, is not redeemed, or the freedom was not given to her; she shall be scourged; shall not die, for was not free.

It does not say it clearly, but looking into it,
hwhy was revealing that one would commit adultery with a woman who was already betrothed as if she was already married, but in title. Hence the Seventh Commandment. Also in this same verse, the same woman is also his neighbor's female slave, which a man is not to covet. Hence the Tenth Word (Commandment).


The interesting part about this chapter, is that the First Word (Commandment) was not noted until verse thirty six

36 ...I am hwhy your Elohim, who brought you from the land of Egypt.

Indirectly related, Mark Biltz of El Shaddai Ministries noted that a book that was out of synchronization, and it's in the book of Lamentations. in the Hebrew text, in the first chapter, the prophet Jeremiah starts with each verse with the Hebrew alphabet in alphabetical order. The second chapter has the Ayin and the Peh letters switched. The third chapter has the Hebrew letters in the beginning of each verse repeated every three verses, with the Ayin and the Peh letters still switched. Chapter four is the same as chapter three. And chapter five has all the Hebrew letters all over the place. Thank you, Mark.








CHAPTER 20

Leviticus 20:1-27

Lev 20:1 And 
hwhy spoke to Moses to say, 2 And to the Sons of Israel you shall say, A man, a man from the Sons of Israel and from the strangers that are sojourning in Israel who shall give from his seed to the Molech, dying, shall die: the People of the land shall stone him on the stones. 3 And I, I will set ta-My Face against that man, and I shall cut him off from the midst of his People; for from his seed was given to the Molech, by that, defiling ta-My Sanctuary, and to profane ta-My Holy Name. 4 And if hiding, the People of the land shall hide ta-their eyes from that man in his giving his seed to the Molech to not execute him: 5 And I, I shall put ta-My Face against that man, and on his family, and I shall cut him off and ta all that whoring after him by whoring after the Molech from the midst of their People. 6 And the soul, whom she faces to the mediums and to the sorcerers to whore after them, And I shall put ta-My Face against that soul, and I shall cut him off from the midst of his People. 7 And you shall sanctify yourselves, and you shall be Holy Ones: for I am hwhy, your Elohim. 8 And you shall keep My Statutes, and you shall do them: I am hwhy sanctifying you.

9 If a man, a man who shall curse 
ta-his father and ta-his mother, dying shall die: his father and his mother were cursed; his blood shall be on him.

10 And a man who shall commit adultery with
ta-the wife of a man committing adultery with ta-the wife of his neighbor, dying, they shall die, the adulterer and the adulteress. 11 And a man who shall lay with the wife of his father, the nakedness of his father was uncovered: dying, they shall die, both of them; their blood is on them. 12 And a man who shall lay with ta-his daughter-in-law, dying, they shall die, both of them: they have made confusion; their blood is on them. 13 If a man who shall lay with ta-a male as with lying with a woman, they have made an abomination, both of them: dying, they shall die; their blood is on them. 14 And a man who shall take ta-a woman and ta-her mother, she is wickedness: they shall burn in the fire, him and them; and she shall not be wickedness in your midst. 15 And a man who shall give his laying on ta-an animal, dying, they shall die: and you shall kill ta-the animal. 16 And a woman who shall draw near to any animal to squat with her, you shall kill ta-the woman and ta-the animal: dying, they shall die; their blood is on them. 17 And a man who shall take ta-his sister, the daughter of his father, or the daughter of his mother, and shall see ta-her nakedness, and she, she shall see ta-his nakedness; he is a disgrace; and they shall be cut off to the eyes of the sons of their People: the nakedness of his sister was uncovered; shall bear his iniquity. 18 And a man who shall lay with ta-a woman of menstruation and shall uncover ta-her nakedness; has uncovered ta-her fountain, and she has uncovered ta-the fountain of her blood: and both of them, they shall be cut off from the midst of their People. 19 And you shall not uncover the nakedness of the sister of your mother or the sister of your father: for has uncovered ta-his relative: they shall bear their iniquity. 20 And a man who shall lay with ta-his aunt, has uncovered the nakedness of his uncle: they shall bear their sin; they shall die childless. 21 And a man who takes ta-the wife of his brother, she is impurity: has uncovered the nakedness of his brother; they shall be childless.

22 And you shall keep 
ta-all My Statutes, and ta-all My Judgments, and you shall do them: and the land which I am bringing you there to dwell in her, she shall not spew you out. 23 And you shall not walk in the statutes of the nation, which I am casting out from your faces: for they have done ta-all these, and I am disgusted against them. 24 And I have said to you, You, you shall possess ta-their ground, and I, I am giving her to you to possess her of a land flowing with milk and honey: I am hwhy, your Elohim, whom I have separated you from the peoples.

25 And you shall separate between the clean animals by the unclean, and between the unclean fowl by the clean: and you shall not defile 
ta-your souls on the animals, or on the fowl, or on anything which creeps the ground which I have separated for yourselves for uncleanness.

26 And you shall be Holy Ones to Me: for I,
hwhy, am Holy, and I have separated you from the peoples to be for Me. 27 And if there is among them of a man or a woman a medium or a knower (wizard), dying, they shall die: they shall stone them on stones: their blood is on them.


(Note: Not all verses will have comments)


Verse two

2 And to the Sons of Israel you shall say, A man, a man from the Sons of Israel and from the strangers that are sojourning in Israel who shall give from his seed to the Molech, dying, shall die: the People of the land shall stone him on the stones.

This is what the Encyclopaedia Brittanica says regarding Molech

"Moloch, also spelled Molech, a Canaanite deity associated in biblical sources with the practice of child sacrifice. The name derives from combining the consonants of the Hebrew melech (“king”) with the vowels of boshet (“shame”), the latter often being used in the Old Testament as a variant name for the popular god Baal (“Lord”)."

The spirit of Molech/Moloch is alive and well in today's society. The United States alone has offered over 59 million babies to Molech/Moloch since 1973.



Notice that the many verses in this chapter have the same information from last week's Torah portion of Akharey Mothe, in the book of Leviticus, in chapter eighteen.

The difference between chapter eighteen and chapter twenty is that in chapter eighteen, there is no punishment, but in chapter twenty there is judgment and punishment for all the things mentioned in chapter eighteen. Why did Moses write this all out again? Couldn't he have saved a good amount of writing from this chapter by stating the judgments in chapter eighteen? I don't have an answer to that.

These are the following judgments based on the type of punishment:

THE JUDGMENT OF DEATH

*A native and a stranger giving seed to Molech
*One giving seed to Molech
*One cursing his parents
*A man and a wife of another man
*A man with his father's wife
*A man and his daughter in law
*Two men
*A man and the animal
*A woman and the animal
*A man or a woman among a medium or a sorcerer

Regarding a man among a medium, the prophet Samuel based his judgment against King Saul as the scripture is noted above, because Samuel saw Saul in the presence of a medium. The prophet Samuel was brought up from the dead to witness the presence of Saul with the Witch of Endor, and it gave Samuel the right to call the judgment from verse twenty seven of this chapter against Saul. Why the Witch of Endor was not killed, I do not know.


JUDGMENT OF BURNING


*A man with a woman and her mother


THE JUDGMENT OF BEING CUT OFF

*One going to mediums and sorcerers
*A native and a stranger giving seed to Molech, and the people not looking at it and not stoning him
*A man and his half sister from his father or his mother: In making note, this is based on the matter of Abraham and Sarah, because Sarah was Abraham's sister via his father but not the same mother. 
hwhy allowed them to be married, because the genetics of a human were still capable to provide a means to have children without deformity, but after generations the genes have changed and hwhy had to stop the practice.
*A man and a menstruating woman


JUDGMENT OF BEARING INIQUITY

*A man exposing his half sister's nakedness, his father's daughter or his mother's daughter


JUDGMENT OF CHILDLESSNESS


*A man with his aunt- Note: Based on the relationship between Amram and Jochebed, Amram's aunt who bore Moses, Aaron and Miriam. It is the same matter as mentioned above regarding Abraham and Sarah.
*A man with his brother's wife



Verse twelve

12 And a man who shall lay with ta-his daughter-in-law, dying, they shall die, both of them: they have made confusion; their blood is on them.

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

This was an issue of this assembly that had a father's son having a sexual relationship with his wife, but was not the son's biological mother. Notice also in this chapter that this account letter was most likely written for Passover and the Feast of Unleavened Bread. Paul applied the spiritual application of Unleavened Bread by telling the assembly to get rid of them as the symbolic leaven by their adulterous lives.



Verse seventeen

17 And a man who shall take ta-his sister, the daughter of his father, or the daughter of his mother, and shall see ta-her nakedness, and she, she shall see ta-his nakedness; he is a disgrace; and they shall be cut off to the eyes of the sons of their People: the nakedness of his sister was uncovered; shall bear his iniquity.

Looking at the word DISGRACE

The Hebrew word for disgrace is "kheh-sehd"- Khet, Samek, Dalet (
dox). It is from Strong's Concordance number 2617, and its definition

From H2616; kindness; by implication (towards God) piety; rarely (by opprobrium) reproof, or (subjectively) beauty: - favour, good deed (-liness, -ness), kindly, (loving-) kindness, merciful (kindness), mercy, pity, reproach, wicked thing.

from 2616 "khah-sahd" (
dox), and its definition

A primitive root; properly perhaps to bow (the neck only (compare H2603) in courtesy to an equal), that is, to be kind; also (by euphemism (compare H1288), but rarely) to reprove: - shew self merciful, put to shame.

This is the same Hebrew word that is normally defined as "mercy", or "kindness". This is the opposite definition of this Hebrew root word's spectrum.



Verse twenty five

25 And you shall separate between the clean animals by the unclean, and between the unclean fowl by the clean: and you shall not defile ta-your souls on the animals, or on the fowl, or on anything which creeps the ground which I have separated for yourselves for uncleanness.

I have commented in detail in the Torah portion of Sh'mini, in Leviticus, in chapter eleven. You can access it by clicking on the link below to get to the webpage.

TORAH PORTION SH'MINI



Ending, Mark Biltz of El Shaddai Ministries realized excerpts of the overallness of these two chapters in this week's Torah portion, which was summarized by the Prophet Ezekiel, when Israel did what 
hwhy told them not to do from these two chapters, and it's noted in the book of the prophet Ezekiel

Ezekiel 22:1 Moreover the Word of hwhy came unto me, saying, 2 Now, thou son of man, wilt thou judge, wilt thou judge ta-the bloody city? Yea, thou shalt shew her ta all her abominations. 3 Then say thou, Thus saith the Adonai hwhy, The city sheddeth blood in the midst of her, that her time may come, and maketh idols against herself to defile herself. 4 Thou art become guilty in thy blood that thou hast shed; and hast defiled thyself in thine idols which thou hast made; and thou hast caused thy days to draw near, and art come even unto thy years: therefore have I made thee a reproach unto the heathen, and a mocking to all countries. 5 Those that be near, and those that be far from thee, shall mock thee, which art infamous and much vexed. 6 Behold, the princes of Israel, every one were in thee to their power to shed blood. 7 In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow. 8 Thou hast despised Mine Holy Things, and hast profaned ta-My Shabbaths. 9 In thee are men that carry tales to shed blood: and in thee they eat upon the mountains: in the midst of thee they commit lewdness. 10 In thee have they discovered their fathers' nakedness: in thee have they humbled her that was set apart for pollution. 11 And one hath committed abomination with ta-his neighbour's wife; and another hath lewdly defiled ta-his daughter-in-law; and another in thee hath humbled ta-his sister, his father's daughter. 12 In thee have they taken gifts to shed blood; thou hast taken usury and increase, and thou hast greedily gained of thy neighbours by extortion, and hast forgotten me, saith the Adonai hwhy. 13 Behold, therefore I have smitten Mine hand at thy dishonest gain which thou hast made, and at thy blood which hath been in the midst of thee. 14 Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee? I, hwhy, have spoken it, and will do it. 15 And I will scatter thee among the heathen, and disperse thee in the countries, and will consume thy filthiness out of thee. 16 And thou shalt take thine inheritance in thyself in the sight of the heathen, and thou shalt know that I am hwhy.

When hwhy said it, He meant it, and He did it.



That ends this week's Torah portion commentary.



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