TORAH PORTIONS
awbt yk
KI
THAVO (When You Come)
Deuteronomy 26:1-29:9
(26:1-29:8 in Hebrew)
There
are 56 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
26
Deuteronomy
26:1-19
Deu
26:1 And shall
be, when you come to the land which hwhy, your Elohim,
is giving to you
of an inheritance, and you shall possess (occupy) her, and you shall
dwell in
her;
2 and you shall take from the first of all of the fruits of the Ground
which you shall bring from your land which hwhy, your Elohim,
is giving to
you,
and shall be put in a woven basket, and you shall walk to the Place
which hwhy, your Elohim,
shall choose to tabernacle His Name there. 3 And you
shall come to the Priest which shall be in those days, and you shall
say to him,
I am declaring the day (today) to hwhy, your
Elohim, for I have
come to the land which hwhy
swore to our fathers to
give to us.
4 And the Priest shall take the woven basket from your hand,
and
shall rest him to the face of the Altar of hwhy, your
Elohim. 5 And you
shall answer, and you shall say to the Face of hwhy, your
Elohim, My
father was a wandering (perishing) Aramite, and descended to
Egypt, and
sojourned there among a
few adult men,
and became there for a nation great, bony and the multiple (multitude):
6 And
the
Egyptians, they were evil with us, and they afflicted us, and they gave
hard bondage upon us: 7 and we
cried to hwhy, Elohim of
our fathers, and hwhy heard ta-our voice,
and saw ta-our
affliction, and ta-our toil,
and
ta-our
oppression:
8 And hwhy brought us out
from Egypt on
a Strong Hand, and on an Outstretched Arm, and on Great Terribleness
(Terror, Reverence, Fear, Aweness),
and on Signs, and on Miracles (Wonders): 9 and
brought us
to this Place, and has given to us ta-this
Land, a Land
flowing with fatness (milk) and thickness (honey) [(fatness and
thickness, milk and honey)]. 10 And now
behold, I have
brought ta-the first of
the fruit of the Ground which You have given
her to me, hwhy.
And you shall rest him to the Face hwhy, your
Elohim, and you shall
bow down to the Face of hwhy, your
Elohim: 11 and you
shall rejoice in all of the goodness which hwhy, your Elohim,
has given to
you, and to your household, you, and
the Levite, and the sojourner (stranger) which are in your nearness.
12 When you have finished to the tithing of ta-all from the
tithes of your
produce
in the third year, the year of
the tithe, and have given her to the
Levite, to the
stranger (sojourner), to the orphan (fatherless), and to the widow, and
they shall eat in your
gates, and they shall be satisfied; 13 And you shall say to the Face
of hwhy, your
Elohim, I have kindled away (fueled away, burned away?)
the Sacred Things (Holy Things) from the house, and
also have given him to the Levite, and to the sojourner
(stranger), to
the orphan (fatherless), and to the widow, according to [(as)] all of
Your
Commandments
which You have commanded me: I have not gone over from Your
Commandments,
and I did not forget: 14 I have not eaten from him
in my
mourning, and I have not kindled away (fueled away, burned away?) from
him
in uncleanness, and
I have not given from him to the dead: I have listened in the Voice
of hwhy, my Elohim,
I have done
according to [(as)] all which You have
commanded me. 15 Peep down (Lean out, Lean down) from Your Sacred
(Holy) Habitation (Abode, Den) from the Heavens,
and bless ta-Your People ta-Israel, and ta
the Ground
which You have
given her
to us, as the which You swore to our fathers of a
land flowing
with fatness (milk) and thickness
(honey) [(fatness and thickness, milk and honey)].
16 This day hwhy, your Elohim,
commands you to
do ta-these Statutes and ta-the Judgments (Ordinances):
you shall
guard (keep, observe, take heed) to do them in all of
your heart, and in all of your soul. 17 You have said ta-hwhy the day (today) to
be
to you for
Elohim and to walk in His Ways, and to guard (keep, observe, heed) His
Statutes,
and His Commandments,
and His Judgments (Ordinances), and to listen in
His Voice:
18 And hwhy has said to you today
to be
to Him of a People, of a Special Treasure,
as the which had spoken to you, and
to guard (keep, observe, heed) all of His Commandments;
19 And
to give yourself ascending (high) above (upon) all of the nations which
is
done (made) for praise, and for name, and for glory; and for you to be a
Sacred (Holy)
People to hwhy, your
Elohim, as the which has
spoken.
(NOTE: Not all verses will have
comments)
Verses one through four
1 And shall
be, when you come to the land which hwhy, your Elohim,
is giving to you
of an inheritance, and you shall possess (occupy) her, and you shall
dwell in
her;
2 and you shall take from the first of all of the fruits of the Ground
which you shall bring from your land which hwhy, your Elohim,
is giving to
you,
and shall be put in a woven basket, and you shall walk to the Place
which hwhy, your Elohim,
shall choose to tabernacle His Name there. 3 And you
shall come to the Priest which shall be in those days, and you shall
say to him,
I am declaring the day (today) to hwhy, your
Elohim, for I have
come to the land which hwhy
swore to our fathers to
give to us.
4 And the Priest shall take the woven basket from your hand,
and
shall rest him to the face of the Altar of hwhy, your
Elohim.
The men of Israel who brought their first fruits to Jerusalem
would
say this statement, because hwhy
wanted them to
remember the First Word (Commandment)
which Moses reiterated multiple times throughout a good part
of the Torah, which is noted in the Torah portion of Yithro, in
the
book of Exodus
Exodus 20:2 I am hwhy, your
Elohim, which brought you out from the land of Egypt, from the
house of bondages
(slaves, slavery).
Also, in their future, the men would say this in order to make
them remember in the future when they observe
Passover, their sons would ask them a question, which is noted in the
Torah portion of Bo, in the book of Genesis
Exodus 12:26 And
shall be, when your
sons, they shall say to
you, What is this
service to you? 27
And you shall say, He
is the
Passover to hwhy which passed by over (upon)
the
houses
of the Sons of Israel in Egypt, in His plaguing (goreing, stumbling)
ta-Egypt, and delivered
(rescued) ta-our houses....
Verses four and five
4 And the Priest shall
take the woven basket from your hand,
and
shall rest him to the face of the Altar of hwhy, your
Elohim. 5 And you
shall answer, and you shall say to the Face of hwhy, your
Elohim, My
father was a wandering (perishing) Aramite, and descended to
Egypt, and
sojourned there among a
few adult men,
and became there for a nation great, bony and the multiple (multitude):
This was referring to Jacob. Abraham and Isaac were also wandering
Aramites as noted in the Torah portion of Vay-Yeyra and Vay-Yishlakh,
in the the book of Genesis
Genesis
20:1 And
Abraham pulled up (journeyed) from there to the land of the Negeb, and
dwelled
between Kadesh and between Shur, and sojourned in Gerar.
Genesis 21:34 And
Abraham sojourned in the land of the Philistines many days.
Genesis 35:27 And Jacob came to Isaac,
his father, at Mamre, at the
city of the Arbah, she is
Hebron, which Abraham and Isaac sojourned there.
We as believers in the Messiah are also wandering Aramites, wandering
from
our own lands of this world, and following hwhy,
our Heavenly
Father. We are also spiritual wonderers of this spiritual world in
Messiah, which is based in Yeshua's statement to the Pharisees, which
is noted in the
Gospel of John
John 8:23 And He said
unto them, Ye are from beneath; I am from above: ye are of this world;
I am not of this world.
The apostle
Paul noted this in his letter to the assembly in Ephesus
Ephesians 2:19 Now
therefore ye are no more strangers and foreigners, but fellowcitizens
with the saints, and of the Household of hwhy;
We who accepted Yeshua are also called the children of Abraham, which
the
apostle Paul noted in his letter to the assembly at Galatia
Galatians 3:6 Even as
Abraham believed hwhy, and it was accounted to him
for righteousness. 7 Know ye
therefore that they which are of faith, the same are the children of
Abraham. 8 And the scripture, foreseeing that hwhy would justify the heathen
through faith, preached before the Gospel unto Abraham, saying, In thee
shall all nations be blessed. 9 So then they which be of faith are
blessed with faithful Abraham.
Verses twelve through fifteen
12 When you have finished to the tithing of ta-all from the
tithes of your
produce
in the third year, the year of
the tithe, and have given her to the
Levite, to the
stranger (sojourner), to the orphan (fatherless), and to the widow, and
they shall eat in your
gates, and they shall be satisfied; 13 And you shall say to the Face
of hwhy, your
Elohim, I have kindled away (fueled away, burned away?)
the Sacred Things (Holy Things) from the house, and
also have given him to the Levite, and to the sojourner
(stranger), to
the orphan (fatherless), and to the widow, according to [(as)] all of
Your
Commandments
which You have commanded me: I have not gone over from Your
Commandments,
and I did not forget: 14 I have not eaten from him
in my
mourning, and I have not kindled away (fueled away, burned away?) from
him
in uncleanness, and
I have not given from him to the dead: I have listened in the Voice
of hwhy, my Elohim,
I have done
according to [(as)] all which You have
commanded me. 15 Peep down (Lean out, Lean down) from Your Sacred
(Holy) Habitation (Abode, Den) from the Heavens,
and bless ta-Your People ta-Israel, and ta
the Ground
which You have
given her
to us, as the which You swore to our fathers of a
land flowing
with fatness (milk) and thickness
(honey) [(fatness and thickness, milk and honey)].
This is the same information that is noted in
the Torah portion of R'ey,
in the book of Deuteronomy
Deuteronomy
14:28 Of the end of three years,
you shall
bring out ta-all of the
tithe of your produce
in that
year, and you shall deposit (make rest) in
your gates: 29 and the Levite shall come, for does not belong to him a
portion ad an inheritance with you, and
the sojourner (stranger), and the orphan, and
the widow, which are in your gates, and they shall eat, and they shall
be
satisfied; by that, hwhy, your Elohim, shall
bless you
in
all of the doing (work) of your hand which you do.
This
is saying that every three years, by the
end of the third year, one is to tithe the increase and give it to the
Levite, the stranger, the fatherless and the widow within your gates.
British theologian, Charles John Ellicott, noted this in his commentary
of verse
twenty eight of R'ey's passage:
"This
is called by the Jews Ma’aser
‘Ani,
“the
poor’s tithe.” They regard it as
identical with the second tithe, which was ordinarily eaten by the
owners at Jerusalem; but in every third and sixth year was bestowed
upon the poor."
"The Poor's Tithe" is a good term.
There are four types of people mentioned that are to receive the tithe,
and there are reasons for that:
The
Levites: They don't have
an inheritance
The
Strangers: They don't
have a place to live
The
Widows: They don't
have a husband
The
Orphans: They don't
have a father
All four types of these peoples lack a man figure of some sorts that
would provide substance. Both
the Levites and the Strangers do not have homes that a man in general
is to possess. The widow and the orphan do not have male role models to
lead them in the homes.
Jim Staley, formerly of Passion
For
Truth Ministries, noted
that the third year of the tithe
would have occurred during the third and sixth years in a seven year
cycle, and he based it on the third and sixth days of creation, which
is
noted in the Torah portion of B'reyshith, in the book of Genesis
Genesis 1:9 And Elohim
said, Collect
the waters from under the Heavens to one place, and the dry place, she
shall appear, and became so. 10 And Elohim called to the dry
land Earth, and to the collection of the waters were
called Seas,
and Elohim
saw for
goodness. 11 And
Elohim said, The Earth, she will
sprout Sprouts, the Herb shall seed Seed, and Fruit Trees shall do
(make) fruit to his kind
which
his seed is in him upon the Earth, and became so. 12 And
the Earth, she brought out Sprouts, the Herb seeded Seed to his
kind, and Trees did (made) Fruit which his seed is
in him to his kind. And Elohim
saw for goodness. 13
And became mixing period (evening), and became
breaking period (morning): Third day.
Genesis 1:26 And Elohim
said, We will do (make) Adam in Our Image according to Our
Likeness, and shall rule among
the fishes of
the Sea, and among the birds of
the Heavens, and among the animals, and among all of the Earth, and
among
all
creepers that
creep upon the Earth. 27
And Elohim created ta-the Adam in
His Image,
created him in the Image of
Elohim, created them a remembered one (male) and
a perforated one (punctured one, female). 28 And Elohim
blessed them, and
Elohim said to them, Fructify and multiply, and fill ta-the Earth,
and subdue her; and rule among the fish of the Sea, and among the birds
of the Heavens, and among all living beasts that creep
upon the Earth.
29 And Elohim
said, Behold, I have given to you ta-every herb
seeding Seed which
is
upon the
face of
all of the Earth, and ta-every Tree
which in him is
the Fruit of
the Tree seeding Seed, to you
shall
be for food. 30 And to
every beast of
the Earth, and
to every bird of
the Heavens,
and to every creeper upon the Earth which in him is
a
living soul, ta-every Green Herb
shall be
for food, and became
so. 31
And Elohim
saw ta-all which
was
made, and behold were
much
goodness. And
became mixing period (evening),
and became breaking period
(morning): Sixth day.
The point Jim Staley made was that the third day was the day hwhy
made the herbs (and could be grain as well) and the fruit trees, and
the
sixth day was when He made mankind.
CHAPTER
27
Deuteronomy
27:1-26
Deu
27:1 And Moses
and the Elders of Israel commanded ta-the People,
to say, Guard (Keep, Observe, Heed) ta-all of the Commandment
which
I
am commanding you
today. 2 And shall be in
the day which you go over ta-the
Jordan to the Land,
which hwhy, your Elohim,
is giving to
you,
you shall raise (erect) for yourself Great
Stones, and you shall plaster (lime) them in
the Plaster (Lime):
3 And you shall write upon them ta-all
of the Words of this Teaching (Torah)
in
your going over, by that, which you shall go to
the
land which hwhy, your Elohim,
is giving to
you of a land flowing with fatness (milk) and thickness
(honey) [(fatness and thickness, milk and honey)]; as the which hwhy, Elohim of
your fathers, has
spoken to you.
4 And shall be in your
going over the Jordan,
you shall
raise (erect) ta-these
stones on Mount Ebal which I am
commanding
you today,
and
you shall plaster (lime) them on the Plaster (Lime). 5 And you
shall build
there
an Altar to hwhy, your
Elohim, an Altar of
stones: you shall not wave (quiver, shake, vibrate, shock) iron upon
them. 6
You
shall build ta-the Altar of
hwhy, your
Elohim, of peaceable (whole, uncut) Stones: and you shall
elevate upon him Elevation Offerings (Ascension Offerings, Burnt
Offerings) to hwhy, your
Elohim: 7 And you shall
sacrifice Peace Offerings, and you shall eat there, and you shall
rejoice to the Face of hwhy, your
Elohim. 8 And you
shall write ta-all of the Words of this
Teaching
(Torah), goodly (well) engraved (plain, dug, bore-dug,
?explained?), upon the Stones.
9 And Moses and the Priests, the Levites, spoke to all of Israel,
to
say, Be silent (observe quietly), and hear, Israel; this day you have
become for a People
to hwhy, your
Elohim. 10 And you
shall hear (listen) in the Voice of hwhy, your
Elohim, and you shall
do ta-His Commandments
and ta-His Statutes which I am
commanding you today.
11 And Moses commanded ta-the People on 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 (kalal-curse) on Mount Ebal; Reuben, Gad, and
Asher, and
Zebulun,
Dan, and Naphtali.
14 And the Levites, they shall answer, and they shall
say to all of the Men of Israel of a loud (high) voice,
15 Cursed (Erred, Errored) is the man which does (makes)
a vessel image (carved image) and a
casted image (molten image, poured image, masked image), an
abomination (abhorrence) of hwhy, the doing (work)
of the hands of a
craftsman (engraver), and is put in the secret area (secrecy).
And all of the People, they
shall
answer, and they shall say, Amen.
16 Cursed (Erred, Errored) is a despiser (viler) of his
father and his mother. And all
of the
People shall say, Amen.
17 Cursed (Erred, Errored) is a retreater (remover) of a
border (landmark) of his
neighbor. And all of the
People shall say, Amen.
18 Cursed (Erred, Errored) is a strayer (deceiver) of
the blind in the way. And all of
the People
shall say, Amen.
19 Cursed (Erred, Errored) is a wrestler (perverter,
stretcher) of the judgment of
a sojourner (stranger),
an
orphan (fatherless) and a widow. And all of the people shall say, Amen.
20 Cursed (Erred, Errored) is a layer with the wife of
his father; for has exposed
(uncovered) the wing (skirt) of his father. And all of the People shall
say,
Amen.
21 Cursed (Erred, Errored) is a layer with any animal.
And all of the People
shall
say, Amen.
22 Cursed (Erred, Errored) is a layer with his sister,
the daughter of his
father, or the daughter of his mother. And all of the People shall say,
Amen.
23 Cursed (Erred, Errored) is a layer with his
mother-in-law. And all of the People
shall say, Amen.
24 Cursed (Erred, Errored) is a striker of his neighbor
in the secret area (secrecy). And
all
of the People shall say, Amen.
25 Cursed (Erred, Errored) is a taker of a bribe
(reward) to strike a soul of
innocent
blood.
And all of the People shall say, Amen.
26 Cursed (Erred, Errored) which does not raise ta-the Words of
this Teaching
(Torah) to do them.
And all of the People shall say, Amen.
(NOTE: Not all verses will have
comments)
Verse four
4 And shall be in your
going over the Jordan,
you shall
raise (erect) ta-these
stones on Mount Ebal which I am
commanding
you today,
and
you shall plaster (lime) them on the Plaster (Lime).
Looking at the word PLASTER
The
Hebrew word for plaster is "seed"- Shin, Yod, Dalet (dys).
It is from Strong's Concordance number 7874, and its definition
A
primitive root probably meaning to boil up (compare H7736); used only
as denominative from H7875; to plaster: - plaister.
from 7875 "seed" (dys),
and its definition
From
H7874; lime (as boiling when slacked): - lime, plaister.
from 7736 "shood" (dws), and its definition
A
primitive root; properly to swell up, that is, figuratively (by
implication of insolence) to devastate: - waste.
This is where we get our
modern English word "sod". There was not another altar like it, and it
was convenient that it was under Joshua's watch (in Hebrew, Y'hoshua,
meaning
"Yah Saves") that the altar on Mount Ebal was made. Thus Yeshua (Hebrew
for "salvation") is the Living Word made Flesh. Since flesh originally
came
from
the dirt, or the "sod", it was clear that this altar represented
Yeshua, the Living Word who became Flesh, which is noted in the Gospel
of John
John 1:1 In the beginning was
the Word, and the Word was with Elohim, and the Word was Elohim. 2 The
Same was in the beginning with Elohim. 3 All things were made by
Him; and without Him was not any thing made that was made....
14 And the Word was made Flesh, and dwelt among us, (and we beheld
His Glory, the Glory as of the Only Begotten of the Father,) full of
Grace and Truth.
!!!hwhy
Kl dbk
Verse five
5 And you shall build
there
an Altar to hwhy, your
Elohim, an Altar of
stones: you shall not wave (quiver, shake, vibrate, shock) iron upon
them.
This was fulfilled in the book of Joshua
Joshua 8:30 Then Joshua built
an altar unto hwhy Elohim of Israel on Mount
Ebal, 31 As Moses the servant of hwhy commanded ta-the Sons of Israel, as it is
written in the scroll of the Torah of Moses, an altar of whole stones,
over which no man hath lift up any iron: and they elevated Elevation
Offerings unto hwhy, and sacrificed Peace
Offerings. 32 And he wrote there upon the stones ta a copy of the Torah of Moses,
which he wrote toward the faces of the Sons of Israel.
This is similar to what King Solomon did when he was building the
Temple
of hwhy in Jeruslaem, which is noted in the
book
of the Kings
1 Kings 6:7 And
the House, when it was in building, was built of stone made ready
before it
was brought thither: so
that there
was neither hammer nor axe nor any tool of iron heard in the house,
while it was in building.
The altar on Mount Ebal, as well as the Temple of hwhy,
were types and shadows of Yeshua, who was the Word made Flesh as noted
in the Gospel of John, which I noted earlier.
These
two altars by Joshua and King Solomon were made in the land of
Israel.
Verse seven
7 And you shall
sacrifice Peace Offerings, and you shall eat there, and you shall
rejoice to the Face of hwhy, your
Elohim.
Jacob and Laban made a
covenant and did this similar thing, which is noted in the Torah
portion of
Vay-Yeytsey, in the book of Genesis
Genesis 31:44 And come now, we will cut a
covenant, me and you; and shall
be
for a witness (testimony) between me and between you. 45 And Jacob
took a stone and erected her of a pillar (column). 46 And Jacob
said
to
his brothers, Glean stones; And they took stones, and
they did (made) a
heap:
and they ate there upon the heap. 47 And Laban called to
him Jegar
Sahadutha: and Jacob called to him Galeed. 48 And Laban said, This
heap is a witness (testimony) between me and between you today (the
day). Upon thus
his name was
called Galeed; 49 And the Mizpah; which was said, hwhy shall watch between me and
between you, for we are absent (hidden) a man from his
neighbor. 50 If you shall
afflict ta-my
daughters, and if you take wives upon my daughters, no
man is with us; See, Elohim is a Witness (Testimony) between me and
between you.
51 And
Laban said to Jacob, Behold this heap and behold the pillar (column)
which I
have instructed (taught) between me and
between you;
52 This heap is a witness (testimony), and
the pillar is a witness (testimony), if I, I will not go
over ta-this heap to you, and if
you, you will not go over ta-this heap and ta-this pillar (column) to me
for
evil.
53 The Elohim of Abraham, and the Elohim of Nahor, the Elohim of
their father, they shall judge between us. And Jacob sware in the dread
of
his father, Isaac. 54 Then Jacob
sacrificed a sacrifice on the
mountain, and
called to his brothers to eat bread: and they ate bread, and they
lodged (stayed) on the mountain.
Just
like what Joshua and the Israelites would do at
Mount Ebal.
Mark Biltz of El Shaddai
Ministries noted that we in Yeshua are living
stones. Adding on to this, we are the living stones that build His
Altar. As Yeshua pours His Blood upon us, the "plaster of the Word",
covering our sins, we as
living stones as part of His Altar are being poured by His Blood
continually, like a sacrifice's blood being poured on the altar at the
Tent of Appointment.
Verse nine
9 And Moses and the Priests, the Levites, spoke to all of Israel,
to
say, Be silent (observe quietly), and hear, Israel; this day you have
become for a People
to hwhy, your
Elohim.
This is the first time that Moses said this to the Israelites, "be
silent".
He did not have to say this to them before. Was there talking among the
Israelites when Moses said this to them, or was Moses really saying
"Close your mouth and open your ears"? It was most likely that it was
the latter.
It is similar to what King David noted in the book of the Psalms
Psalms 46:10 Be
still,
and know that I am Elohim:
The apostle James could have noted this verse from this week's Torah
portion passage indirectly, which is noted in his epistle
James1:19
Wherefore, my
beloved brethren, let every man be swift to hear, slow to speak, slow
to wrath:
Verse ten
10 And you
shall hear (listen) in the Voice of hwhy, your
Elohim, and you shall
do ta-His Commandments
and ta-His Statutes which I am
commanding you today.
On the day hwhy
spoke the Ten Words (Commandments) to the People with thunder,
lightning and sounds in the Thick Cloud at Mount Sinai, the
Israelites said this to Moses, which is noted in the Torah portion of
Yithro, in the book of
Exodus
Exodus 20:19 And
they said to
Moses, You speak with us, and we will listen: And let not Elohim speak
with us, facing (lest) we die [(facing (lest) we be the death)].
The
reason for Moses saying this in this week's Torah portion passage,
because for one, Moses was about to die, and
Joshua was
about to take over the leadership. Moses wants the Men of Israel to
hear hwhy's
Voice themselves, by telling
them, "You hear hwhy's
Voice".
Verses eleven through thirteen
11 And Moses commanded ta-the People on 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 (kalal-curse) on Mount Ebal; Reuben, Gad, and
Asher, and
Zebulun,
Dan, and Naphtali.
Looking
at the word GERAZIM
The
Hebrew word for Gerazim "G'ree-zeem"- Gimel, Resh, Zayim, Yod, Mem
Sophit (Myzrg).
It is from
Strong's Concordance number 1630, and its definition
Plural
of
an unused noun from H1629 (compare H1511), cut up (that is, rocky);
Gerizim, a mountain of Palestine: - Gerizim.
from 1629 "gah-rahz" (zrg), and its
definition
A
primitive root; to cut off: - cut off.
This is the mountain they would say the
blessings. One can say that those who receive the blessings would
"cut off" their enemies from the land. Also notice that this word
sounds a lot like our modern English word "grazing". A domesticated
animal, like a cow, "grazes" on grass. This also means that if the
Israelites obey hwhy's Word, they would
be blessed with the fruitness of the land, and they would be able to
"graze" the land. This also applies to us as believers if we obey our
Heavenly
Father, that we would be blessed and we can spiritually "graze" the
benefits of His Blessings, whether by missions, congregations,
ministries, etc.
I noticed that it did not say either Ephraim and Manasseh, but
"Joseph". Why? Becuase it reveals that the tribe of Levi is
mentioned as
one of the six tribes to go up to Mount Gerizim. This would be the
first time that the Tribe of Levi was mentioned as part of the twelve
tribes since they became the Priests. Why were they included to go on
the
mountain? Because they are part of the twelve tribes of Israel who
would settle in the land, and hwhy
wanted that particular tribe to be part of the six tribes to provide
the blessing. This is symbolic, and it signifies that a certain future
"Levite" will come to earth to provide "Eternal Blessings", and provide
them to be "cut off" from the world. That Levite is "Yeshua", the last
legitimate
Levitical High Priest on earth, and was and still is the Eternal High
Priest after the
order of Melki Tsedek.
Indirectly
related, the tribe of Levi are also mentioned to be part of the
144,000 in the end times that will have the seal of hwhy
on their
foreheads, which is noted in the book of Revelation
Revelation 7:7
...Of the tribe
of Levi were sealed twelve thousand....
Looking at the word EBAL
The
Hebrew word for Ebal is "Ey-vahl"- Ayin, Yod, Bet, Lamed (lbye). It is from
Strong's Concordance number 5858, and its definition
Perhaps
from an unused root probably meaning to be bald; bare; Ebal, a mountain
of Palestine: - Ebal.
This is the
mountain they were to use for the cursings. This Hebrew word is where
we most likely get our modern English word "bald", with the "d" most
likely added later throughout the centuries. If
the Israelites did not obey the Word of hwhy, their land would
be "bald". This also applies to us as believers if we don't disobey the
Heavenly
Father's Will, we will not be blessed, and our spiritual fruition will
we "bald".
These two mountains were located in Shechem. Jim Staley, formerly of Passion For Truth
Ministries, noted that it was the same location that Abram
journeyed from the
Kasdim, which is noted in the Torah portion of Lekh L'kha, in the book
of
Genesis.
Genesis 12:6 And Abram went over
in the
land unto
the place of Shechem, unto the Oak of Moreh, and the
Canaanite was then in the land. 7 And hwhy appeared to Abram, and
said, I will give ta-this land to your seed: And
built there an altar to hwhy that
appeared to him,
As Bill Cloud of Shoreshim
Ministries, and Brad Scott of
Wildbranch
Ministry say
that history repeats itself, and that history comes full circle. This
is the very case when the Israelites
will cross over
the Jordan to the land that they will be arriving at the very place
their ancestor, Abraham, made an altar to hwhy
after hwhy
talked to him to leave the land of his nativity. Jim Staley, formerly
of Passion for Truth
ministries, also noted
that Shechem was also the place
where Jacob buried all the idols whom his household and his servants
possessed, which is noted in the Torah portion of Vay-Yishlakh, in the
book of Genesis
Genesis 35:1 And Elohim
said to Jacob, Arise, ascend at Beth El, and dwell there: and do
(make)
there an altar to The El that appeared to you in your bolting
away (running
away) from the face of Esau, your brother. 2 And Jacob
said to
his
house and to all which were with him, Remove (Put away) ta-the foreign elohim which are
in your
midst, and purify, and change your
clothing: 3 and we
will arise, and we will ascend at Beth El; and I will do (make) there
an
altar unto The
El that answered me in the day of my distress, and was with me in the
way at which I went. 4 And they gave to Jacob ta all of the foreign elohim
which were in their hand, and ta-their nose rings (earrings)
which
were
in
their
ears; and
Jacob privately hid them under the oak tree which was from
Shechem.
Jim
Staley noted that the word Moreh during the time of Abraham noted above.
Looking at the word MOREH
The Hebrew word for Moreh is
"Moh-reh"- Mem, Vav, Resh, Heh (hrwm).
It is from Strong's Concordance number 4176, and its definition
The
same
as H4175; Moreh, a Canaanite; also a hill (perhaps named from him): -
Moreh.
from 4175 "moh-reh" (hrwm),
and its definition
From
H3384; an archer; also teacher or teaching; also the early rain (see
H3138): - (early) rain.
from 3384 "yah-rah" (hry
or ary),
and its definition
A
primitive root; properly to flow as water (that is, to rain);
transitively to lay or throw (especially an arrow, that is, to shoot);
figuratively to point out (as if by aiming the finger), to teach:
- (+) archer, cast, direct, inform, instruct, lay, shew,
shoot,
teach (-er, -ing), through.
This
last term is the same Hebrew root word where we get "Torah". Jim Staley
connected Moreh to
Jacob's account where he buried the foreign elohim under the tree.
Verses fourteen through twenty
five
14 And the Levites, they shall answer, and they shall
say to all of the Men of Israel of a loud (high) voice,
15 Cursed (Erred, Errored) is the man which does (makes)
a vessel image (carved image) and a
casted image (molten image, poured image, masked image), an
abomination (abhorrence) of hwhy, the doing (work)
of the hands of a
craftsman (engraver), and is put in the secret area (secrecy).
And all of the People, they
shall
answer, and they shall say, Amen.
16 Cursed (Erred, Errored) is a despiser (viler) of his
father and his mother. And all
of the
People shall say, Amen.
17 Cursed (Erred, Errored) is a retreater (remover) of a
border (landmark) of his
neighbor. And all of the
People shall say, Amen.
18 Cursed (Erred, Errored) is a strayer (deceiver) of
the blind in the way. And all of
the People
shall say, Amen.
19 Cursed (Erred, Errored) is a wrestler (perverter,
stretcher) of the judgment of
a sojourner (stranger),
an
orphan (fatherless) and a widow. And all of the people shall say, Amen.
20 Cursed (Erred, Errored) is a layer with the wife of
his father; for has exposed
(uncovered) the wing (skirt) of his father. And all of the People shall
say,
Amen.
21 Cursed (Erred, Errored) is a layer with any animal.
And all of the People
shall
say, Amen.
22 Cursed (Erred, Errored) is a layer with his sister,
the daughter of his
father, or the daughter of his mother. And all of the People shall say,
Amen.
23 Cursed (Erred, Errored) is a layer with his
mother-in-law. And all of the People
shall say, Amen.
24 Cursed (Erred, Errored) is a striker of his neighbor
in the secret area (secrecy). And
all
of the People shall say, Amen.
25 Cursed (Erred, Errored) is a taker of a bribe
(reward) to strike a soul of
innocent
blood.
And all of the People shall say, Amen.
Indirectly realted to verse eighteen, Yeshua related to His disciples
of the blind leading the blind, which is 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.
Yeshua also accused the Pharisees for being blind, which is noted in
the Gospel of Matthew
Matthew 23:16 Woe unto you, ye
blind guides, which say, Whosoever shall swear by the Temple, it is
nothing; but whosoever shall swear by the gold of the Temple, he is a
debtor! 17 Ye fools and blind: for whether is greater, the gold,
or the Temple that sanctifieth the gold?... 19 Ye fools and blind:
for whether is greater, the gift, or the altar that sanctifieth the
gift?... 24 Ye blind guides, which strain at a gnat, and swallow a
camel.... 26 Thou blind Pharisee, cleanse first that which is
within the cup and platter, that the outside of them may be clean also.
Notice
that there are twelve curses in this Torah portion segment,
which are equivalent to the amount of the
twelve tribes.
These images are the mountains of Gerizim and Ebal in Shechem, known
today as Nablus.
As
I noted in the Torah portion R'ey, in the book of Deuteronomy,
according to Bill Cloud of Shoreshim
Ministries, the
two mountains resemble the
shoulder pieces of the High Priest. This image shows relation
to
the High Priest's shoulder pieces to the two mountains
Jim Staley, formerly of Passion
For
Truth Ministries, noted that
Mount Gerizim has greenery, while
Mount Ebal is bare with rocks and stone.
These
are images of Joshua's Altar located on Mount Ebal
This is an image of what it could have looked like in its day
Verse twenty six
26 Cursed (Erred, Errored) which does not raise ta-the Words of
this Teaching
(Torah) to do them.
And all of the People shall say, Amen.
Monte
Judah of Lion and Lamb
Ministries noted that the apostle Paul took this week's Torah
portion passage and
applied it in his letter to the assembly in Rome
Romans 3:23
For all have
sinned, and come short of the Glory of hwhy;
Though hwhy
wanted them to do all of His Torah, He knew that was humanely
impossible.
Adding on to Monte's note, Yeshua was the only one that could do all
the Torah perfectly, because He is Perfect. He lives in us, so that He
can do the Torah through us as long as we submit to Him.
Each verse begins with the word "cursed"
Looking at the word CURSE
The Hebrew word curse is
"ah-rahr"- Aleph, Resh, Resh (rra).
It is from Strong's Concordance number 779, and its definition
A
primitive root; to execrate: - X bitterly curse.
This is where we get our
modern English word "error".
Monte Judah of Lion and Lamb
Ministries noted a connection to the
curses, which the apostle Paul noted in his letter to the assembly in
Galatia
Galatians 3:10 For as many as
are of the works of the Torah are under the curse: for it is written, Cursed is every
one that continueth not in all things which are written in the book of
the Torah to do them.
Monte also noted that these issues related to these curses are related
to things that are done "in secret", and he's right. All of these
issues
are done behind close doors.
Jim Staley, formerly of Passion
for Truth ministries, asked the question "Is the altar
Joshua erected in Shechem, the same location of Moreh where Abraham was
located and where Jacob buried the strange elohim"? It is probable.
In ending this week's Torah portion chapter, Ephraim Judah of Lion and
Lamb Ministries noted
that the word "Amen" is used only fourteen times in the Torah, and they
were used "only" when there were curses. Twelve of them occur in this
week's Torah portion
chapter, and the other two regards the woman who takes the Oath of the
Cursing if her husband has a Spirit of Jealousy come upon him against
her by saying that she has commited adultery with another man, which is
noted in the Torah portion of Naso, in the book of Numbers
Numbers 5:21 And the Priest shall make ta-the woman swear on an Oath
of the Allah-Curse (Imprecation), and
the Priest shall say to the woman, hwhy shall give
for an allah-curse (imprecation)
with you and to an oath in the midst of your
People in hwhy giving ta-your
genitals at falling
off, and ta-your womb at swelling (amassing);
22 And
the Waters of these Curses, they shall go in your uterus to swell (amass) the
womb, and to
make
the genitals fall off: and the woman shall say, Amen, amen.
CHAPTER
28
Deuteronomy
28:1-68
Deu 28:1 And shall be, if listening, you will listen
in the Voice
of hwhy, your
Elohim, to guard (keep, observe, take heed) to
do
all of ta-His Commandments
which I am
commanding you the day (today), and hwhy, your Elohim,
will give you
high above (upon) all nations of the Earth: 2 And all of these
blessings, they
shall come upon you, and shall take hold (reach) of you, if you will
listen in
the
Voice
of hwhy, your
Elohim. 3 Blessed you shall
be in the city, and blessed you shall be in the field.
4 Blessed shall be the fruit of your belly, and the fruit of
your
ground, and the fruit of your animals, the offspring of your tamed
oxen, and
the accumulation (increase, enrichment) of your flock. 5 Blessed
shall be your
weaving
basket and
your kneading trough. 6 Blessed you shall be in your coming,
and
blessed you shall be in your going out. 7 hwhy shall give ta-your
enemies that shall rise upon you be smitten (stricken) to your face:
they
shall come out to you in one direction (way), and in seven directions
(ways), they
shall flee to your face.
8 hwhy shall
command with you ta-the
blessing in your storehouses, and in all you send forth your hand; and
shall
bless you in the land which hwhy, your Elohim,
is giving to
you.
9 hwhy shall
establish you to
Himself for a Sacred (Holy) People as the which was sworn to you if
you
shall
guard (keep, observe, take heed of) ta-the Commandments of hwhy, your
Elohim, and you walk in His Ways. 10 And all of the peoples of the
Earth, they
shall see that the Name
of hwhy is called upon you; and
they shall fear from you. 11 And hwhy shall make
you plenteous (exceed, excess) for
goods, in the fruit of your belly, and in the fruit of your animals,
and in the fruit of your ground, upon the Ground which hwhy
swore to your fathers
to give to you.
12 hwhy shall open
to you ta-His Good Treasure House at ta-the Heavens
to give the mater-rain to your land in His Season (Time), and to bless
all of
the work of
your hand: and you shall lend many
nations, and you, you shall not be lent (borrow). 13 And hwhy shall give
you for the head,
and not for the tail; and you shall be only for above, and you
shall
not
be for below; if you will listen to the Commandments of hwhy, your
Elohim, which I am
commanding you today, to guard (keep, observe, take heed) and to do
them: 14 and
you
shall not turn rightward and smallward (leftward) from any of the Words
which I am
commanding you
today to walk after other elohim to serve
them.
15 And shall be, if you will not listen in the Voice of hwhy, your
Elohim, to guard (keep, observe, take heed) to
do
ta-all of His Commandments and
His
Statutes which I am commanding you today;
and they shall come upon you all of these despisements (curses), and
shall take hold of (reach) you:
16 Cursed you shall be in the city, and cursed you shall be in
the field. 17 Cursed shall be your weaving basket and your
kneading trough. 18 Cursed
shall be the fruit of your belly, and the fruit of your ground, the
offspring of your tamed oxen, and the accumulation (increase,
enrichment) of your
flock.
19 Cursed you shall be in your coming, and cursed you shall be
in your going out.
20 hwhy shall
send on you ta-the
curse, and ta-the confusion (discomfiture),
and ta-the rebuke (reproof, chiding)
in all you
send forth your hand which you shall do until you are destroyed
(desolated), and
until
you perish hastily; from the face of the evil of your maltreatments
(imposings, gleanings, acts) which you
have forsaken Me. 21 hwhy shall make ta-the
pestilence
cling on you, until He has finished (rid) you from upon the Ground
which you are going there to possess (occupy) her. 22 hwhy shall
strike you on the
emaciation (peeling), and on the fever (burning fever), and with the
inflammation (inflaming fever), and on
the
extreme burning (extreme burning fever), and on the sword, and on the
scorching (blasting,
blight), and on the
paleness (pale greenness, yellowish-green, spittingness, mildew); and
they
shall pursue (chase) you until you perish.
23 And your Heavens which are over (upon) your head shall be
copper,
and
the Earth which is
under you shall be iron. 24 And hwhy shall give ta-the mater-rain of
your
land powder and dust (ash): shall descend upon you from the Heavens
until
you are destroyed.
25 hwhy shall give
you to be
smitten (stricken, gored) to the face of your enemies: in one direction
(way)
you shall go out to him,
and in seven directions (ways) you shall flee to his face: and you
shall
be of
a
shaking (trembling, agitation) to all of the
kingdoms of the Earth. 26 And your carcass (wilted carcass, flabby
carcass) shall be for
food for
all of the birds of the Heavens, and for the animals of the Earth, and
shall not be shuddered (anxious).
27 hwhy shall
strike you on the
boils of Egypt, and on the hemorroids, and on the scratching (scab,
?scurf?),
and on
the
itch (scraping), which you are not able to be healed. 28 hwhy shall
strike you on
madness (craziness), and on blindness, and on astonishment
(consternation, amazement) of heart:
29 And you
shall be groping in the noonday, as which shall grope the blind in
darkness (duskiness, gloominess), and you
shall not prosper ta-your ways:
and you shall be
only oppressed and
plundered (plucked) all of the days, and no one shall be saved.
30 You shall betroth a woman, and another man shall copulate (ravish)
her:
you
shall build a house,
and you shall not dwell in him: you shall plant a vineyard, and
you shall not begin him.
31 Your ox shall be slaughtered to your eyes, and you shall not
eat of him: your donkey shall be robbed (plucked) from of your face,
and shall
not
be returned to you: your
flock shall be given to your enemies,
and
none to you shall be saved.
32 Your sons and your daughters shall be given to
another people, and your eyes shall see and shall pine (fail) to them
all of
the
day: and shall be nothing to power your hand.
33
The fruit of your ground and all of your toils shall be eaten of a
people which you do not know; and you shall be only oppressed and
crushed (cracked) all of the days:
34 And you shall be with madness (raving) from the appearance of your
eyes which
you
shall see. 35 hwhy shall
strike you on an
evil boil upon the
knees and upon the legs which you are not able to heal (be healed),
from
the sole of your foot and unto your crown.
36 hwhy shall have
you and ta-your
king which you raised (made raise) upon you go to a nation which you
and
your
fathers have not known; and you shall serve other elohim of tree
and stone, 37 and you shall be for a waste (ruin, stun, devastation),
for
a proverb, and
for a taunt (gibe, byword) among all of the peoples which hwhy shall drive
(?sigh?) you there.
38 You shall carry out (go out) much seed to the field, and you
shall
gather
(add) little; for the grasshopper shall devour him.
39 You shall
plant vineyards, and you shall serve, and you shall not drink of the
wine, and you shall not harvest (gather, agriculturate); for the worms,
they shall eat.
40 Olive trees shall belong to you in all of your border, and oil you
shall
not smear (soak); for your olives shall be plucked off (loosened,
dropped off).
41 You shall birth sons and daughters, and they shall not belong to
you;
for they shall go in the captivity.
42 All of your trees and the fruits
of your ground shall the cricket possess (occupy).
43 The stranger (sojourner) which is at your nearness shall ascend upon
(above) you with the
upward, with the upward; and you shall descend with the downward, with
the downward.
44 He shall lend you, and you, you shall not lend him: he
shall be for the head, and you, you shall be for the
tail.
45 And all of these despisements (curses) shall come upon you, and shall
pursue you, and
shall overtake (reach) you until you are destroyed; for you
did not listen in
the Voice of hwhy, your
Elohim, to guard (keep, observe, take heed of) His Commandments and His
Statutes which was commanded at you: 46 and they
shall be on you for a Sign and for a Wonder and on your seed unto
ages, 47 under which you did not serve ta-hwhy, your Elohim, in
joyfulness and in goodness of heart from much of all; 48 And you
shall serve ta-your enemies
which hwhy shall send forth against you in
hunger, and in thirst, and in nakedness, and in want (poverty, lack) of
all:
and shall
give a yoke of iron upon your neck until He has destroyed you.
49 hwhy shall lift
up a nation upon
you from afar (a far off) from the ends of the Earth, as the which the
eagle darts
(descends, swoops down);
a nation of which to his tongue you have not heard; 50 a fierce nation
of
faces which shall not regard (lift up) faces, and shall not
favor to the old and the young:
51 And shall eat the fruit of your animals
and the fruit of your ground until you are destroyed: which
shall not
remain for (to) you grain, new wine, and pressed oil (glistened oil),
the offspring of your tamed oxen,
and the increase (accumulation, riches) of your flock, until He has
destroyed you.
52 And
shall besiege to you against all of your gates until your
mighty and lofty (exalted, haughty) and fortified (fenced,
inaccessible) walls shall be
descended (brought down) which you have confidence (made refuge,
trusted) in them
in
all of your
land:
and shall be besieged to you in all of your gates in all of your land
which hwhy, your Elohim,
is giving to you.
53 And you shall eat the fruit of your belly, the flesh of
your
sons and of your daughters, which hwhy, your Elohim,
has given to
you, in
the siege and in the distress (confinement) which your enemy shall
constrain (confine) to you:
54 the tender man among you and much delicate; his eye, she
shall be evil against his brother, and against the woman
of his bosom, and against the remnant of his sons who shall remain:
55 from giving to one from them from the flesh of his sons which shall
be
eaten: with failing leaving to him anything in the
siege and in the constraint (confinement) which your enemies shall
constrain (confine) to you in
all of your gates. 56 The tender and the delicate female among you
which did not tempt (test, prove) the sole of her foot to place
(present) upon the Ground with delicateness and with tenderness, her
eye, she shall be
evil
against
the man of her bosom, and against her son, and against her daughter, 57
and against
her newborn that came out from between her feet, and against her son
which she birthed: for she shall eat them in
want (lack) of all in the secrecy, in the siege, and in the constraint
(confinement) which
your
enemy shall constrain (confine) to you in your gates.
58 If you will not guard (keep, observe, take heed) to do ta-all of the Words of this
Teaching (Torah)
that are written in this Scroll,
to revere (fear, give awe at) ta-this Glorious and Revering
(Fearful, Aweing)
Name, ta hwhy, your Elohim; 59 and hwhy will make
wondrous ta-your strikings, and ta
the strikings of your seed shall be
great
and continuous strikings and evil and
continuous sicknesses, 60 and shall bring on you ta
all of the
diseases of Egypt which you were
afraid from their faces; and they shall cling on you. 61
Also every
sickness and
every striking which is not written in the Scroll of this
Teaching (Torah), hwhy shall
ascend them upon you
until you are destroyed. 62 And you shall remain among
a few adult men under
which you were as
the stars of the Heavens for the multitude; for you would not
listen in
the
Voice of hwhy, your Elohim.
63 And shall be, as which hwhy rejoiced
upon (over) you to do
you
good and to multiply you;
so shall hwhy will
rejoice upon you to
perish you and to
have you destroyed;
and you shall be
uprooted (plucked up) from upon
the Ground which you are going there to possess (occupy) her,
64 and hwhy shall
scatter you among all
of the peoples from the end of the Earth and unto the end of the Earth;
and there you shall serve other elohim of tree and stone which you and
your fathers have
not
known. 65 And you shall
not
find ease among these nations, and shall not be rest for
the sole of your foot: and hwhy shall give
to you there a
heart of trembling (shaking, quivering), and a consumption (finishing)
of the eyes, and a
sorrowing (pining) of the
soul: 66 and your life shall be of uncertainty (doubt) to you from
before (the front);
and you shall be startled (afraid) nightly and daily, and you shall not
have
surety (assurance, certainty, belief, faith) in
your life: 67 In the breaking period (morning) you shall say, Who shall
give mixing period (eventing)?!,
and in the mixing period (evening) you shall say, Who shall
give breaking period (morning)?!, From the
dreadness of your heart which you shall dread, and from the sight of
your eyes which you shall see.
68 And hwhy shall
return you at
Egypt on ships on the way which I said to you, You shall not to see her
again (adding) anymore: and you
shall be sold there to your enemies for
male
slaves and for female slaves, and no one shall buy (purchase).
(NOTE: Not all verses will have
comments)
Verse seven
7 hwhy shall give ta-your
enemies that shall rise upon you be smitten (stricken) to your face:
they
shall come out to you in one direction (way), and in seven directions
(ways), they
shall flee to your face.
King David probably based this week's Torah
portion passage in the book of the
Psalms
Psalm 91:7
A thousand shall
fall at thy side, and ten thousand at thy right hand; but it shall not
come nigh thee.
Verse fourteen
14 and
you
shall not turn rightward and smallward (leftward) from any of the Words
which I am
commanding you
today to walk after other elohim to serve
them.
Israel did exactly that, after they had settled in the land within
years
after Joshua died, and from the book of the Judges to their exile and
captivity in the book of the Kings and Chronicles, and during the time
of Yeshua until their dispersion forty
years after His resurrection.
Indirectly related, this is similar to Yeshua said to His disciples to
not follow false Messiahs and
false prophets, which is noted in the Gospels of Matthew and Luke
Matthew 24:5 For
many
shall come in My Name, saying, I am Messiah; and shall deceive
many.... 11 And many false prophets shall rise, and shall
deceive
many. 12 And because iniquity shall abound, the love of many
shall
wax cold. 13 But he that shall endure unto the end, the same shall be
saved.... 23 Then if any man shall say unto you, Lo, here is Messiah,
or there; believe it not. 24 For there shall arise false messiahs, and
false prophets, and shall shew great signs and wonders; insomuch that,
if it were possible, they shall deceive the very elect. 25 Behold, I
have told you before. 26 Wherefore if they shall say unto you,
Behold, He is in the desert; go not forth: behold, He is in the secret
chambers; believe it not. 27 For as the lightning cometh out
of
the east, and shineth even unto the west; so shall also the coming of
the Son of Man be.
Luke
21:8 And He said,
Take heed that ye be not deceived: for many shall come in My Name,
saying, I am; and the time draweth near: go ye not therefore after them.
Verses one through fourteen of this week's Torah portion chapter
regarding the blessings can be compared to what king David noted in the
book of the Psalms
Psalm 91:1 He
that
dwelleth in the secret place of the Most High shall abide under the
shadow of the Almighty. 2 I will say of hwhy, He is my Refuge and my
Fortress: my Elohim; in Him will I trust. 3 Surely He shall deliver
thee from the snare of the fowler, and from the noisome pestilence. 4
He shall cover thee with his feathers, and under His Wings shalt thou
trust: His truth shall be thy Shield and Buckler. 5 Thou shalt
not
be afraid for the terror by night; nor for the arrow that flieth by
day; 6 Nor for the pestilence that walketh in darkness; nor for the
destruction that wasteth at noonday. 7 A thousand shall fall
at
thy side, and ten thousand at thy right hand; but it shall not come
nigh thee. 8 Only with thine eyes shalt thou behold and see the reward
of the wicked. 9 Because thou hast made hwhy, which is
my Refuge, even
the Most High, thy Habitation; 10 There shall no evil befall
thee,
neither shall any plague come nigh thy dwelling. 11 For He shall give
His angels charge over thee, to keep thee in all thy ways. 12 They
shall bear thee up in their hands, lest thou dash thy foot against a
stone. 13 Thou shalt tread upon the lion and adder: the young
lion
and the dragon shalt thou trample under feet. 14 Because He hath set
His Love upon me, therefore will I deliver Him: I will set Him on high,
because He hath known my name. 15 He shall call upon me, and I will
answer Him: I will be with Him in trouble; I will deliver Him, and
honour Him. 16 With long life will I satisfy Him, and shew Him my
salvation.
Verses twenty three and twenty
four
23 And your Heavens which are over (upon) your head shall be
copper,
and
the Earth which is
under you shall be iron. 24 And hwhy shall give ta-the mater-rain of
your
land powder and dust (ash): shall descend upon you from the Heavens
until
you are destroyed.
This was a very harsh and severe judgment by making the heavens and the
earth so hard that hwhy
was to make them like solid metals. This could be Israel's potential
reaping from hwhy
sowing the copper heavens and the iron earth by making their hearts
hard like stone, but in this case they
would make their hearts symbolically like "copper and iron".
Verses twenty seven and twenty
eight
27 hwhy shall
strike you on the
boils of Egypt, and on the hemorroids, and on the scratching (scab,
?scurf?),
and on
the
itch (scraping), which you are not able to be healed. 28 hwhy shall
strike you on
madness (craziness), and on blindness, and on astonishment
(consternation, amazement) of heart:
Looking at the word ITCH
The Hebrew word for itch is
"kheh-rehs"- Khet, Resh, Samek (orx).
It is from Strong's Concordance number 2775, and its definition
From
an unused
root meaning to scrape; the itch; also (perhaps from the mediating idea
of H2777) the sun: - itch, sun.
This is where we get our modern English word "harass", for it is
harassing to continuously bear an itch that cannot be stopped. This
could be an indirectly related connection to the apostle Paul pleading
to the Heavenly Father regarding
the thorn of his flesh, which he noted in his letter to the assembly in
Corinth
2 Corinthians 12:5 Of
such an one will I glory: yet of myself I will not glory, but in mine
infirmities. 6 For though I would desire to glory, I shall not be a
fool; for I will say the truth: but now I forbear, lest any man should
think of me above that which he seeth me to be, or that he heareth of
me. 7 And lest I should be exalted above measure through the abundance
of the revelations, there
was given
to me a thorn in the flesh, the messenger of Satan to buffet me, lest I
should be exalted above measure.
8 For this thing I
besought hwhy thrice,
that it might depart
from me. 9 And he said unto me, My Grace is sufficient for thee: for My
Strength is made perfect in weakness. Most gladly therefore will I
rather glory in my infirmities, that the Power of Messiah may rest upon
me. 10 Therefore I take pleasure in infirmities, in
reproaches, in
necessities, in persecutions, in distresses for Messiah's sake: for
when I am weak, then am I strong.
Paul's
thorn was like a symbolic itch that hwhy
would not take away from Paul. How many of us are experiencing our own
"thorns", our symbolic itches.
Verse twenty nine
29 And you
shall be groping in the noonday, as which shall grope the blind in
darkness (duskiness, gloominess),...
Looking at the word NOONDAY
The Hebrew word for noonday is
"tsoh-hahr"- Tsade, Heh, Resh (rhu).
It is from Strong's Concordance number 6672, and its definition
From
H6671; a light (that is, window); dual double light, that is, noon: -
midday, noon (-day, -tide), window.
from 6671 "tsah-hahr" (rhu),
and its definition
A
primitive root; to glisten; used only as denominative from H3323, to
press out oil: - make oil.
Mark Biltz of El Shaddai
Ministries noted a connection
of this week's Torah portion passage, which is noted in the
book of the prophet Amos
Amos 8:9 And
it shall
come to pass in that day, saith Adonai hwhy, that I
will cause the
sun to go
down at noon, and I will
darken the earth in the clear day:
10 And I will turn your feasts into mourning, and all your
songs
into lamentation; and I will bring up sackcloth upon all loins, and
baldness upon every head; and I will make it as the mourning of an only
son, and the end thereof as a bitter day.
The word "noon" is the same Hebrew word "tsohar". Then Mark tied this
prophecy to an account, which is noted in the Gospel of Luke
Luke 23:44 And
it was
about the
sixth hour, and there was a
darkness over all the earth until
the ninth hour. 45 And
the sun was
darkened, and the Veil of the Temple was rent in the midst.
The sixth hour of the day was at "noon", and the sun- a symbol of the
Heavenly Father which was based on Joseph's second dream that the sun,
the moon and the stars would bow and worshipped him, which is noted in
the Torah
portion of Vay-Yeyshev, in the book of Genesis
Genesis 37:9 And dreamed still (yet)
another dream, and accounted him to
his
brothers, and said, Behold, I have still calm-dreamed a
calm-dream; and
behold,
the sun and the moon and the one ten (oneteen, eleven) stars were
bowing to me. 10 And was accounted (scribed, enumerated, scrolled) to
his father, and to his brothers:
and his father rebuked (reproved) against
him, and said to him, What is this calm-dream that you have
calm-dreamed?
That coming, I and your mother and your brothers, we shall come to bow to you to the Earth?
The Heavenly Father, the symbol of the sun, symbolically turned His
Face
away from His Son, Yeshua, by symbolically causing the sun to turn
"supernaturally dark",
while Yeshua
was crucified on the Cross. This fulfilled the "Noonday Phophecy" in
the Amos passage as well as this week's Torah portion passage. Thank
you Abba
Father for Mark Biltz, and thank you Mark for revealing this.
!!!hwhy
Kl dbk
Verses fifty three through fifty
seven
53 And you shall eat the fruit of your belly, the flesh of
your
sons and of your daughters, which hwhy,
your Elohim,
has given to
you, in
the siege and in the distress (confinement) which your enemy shall
constrain (confine) to you:
54 the tender man among you and much delicate; his eye, she
shall be evil against his brother, and against the woman
of his bosom, and against the remnant of his sons who shall remain:
55 from giving to one from them from the flesh of his sons which shall
be
eaten: with failing leaving to him anything in the
siege and in the constraint (confinement) which your enemies shall
constrain (confine) to you in
all of your gates. 56 The tender and the delicate female among you
which did not tempt (test, prove) the sole of her foot to place
(present) upon the Ground with delicateness and with tenderness, her
eye, she shall be
evil
against
the man of her bosom, and against her son, and against her daughter, 57
and against
her newborn that came out from between her feet, and against her son
which she birthed: for she shall eat them in
want (lack) of all in the secrecy, in the siege, and in the constraint
(confinement) which
your
enemy shall constrain (confine) to you in your gates.
There is a Biblical account of this curse, which is noted in the book
of
the Kings
2 Kings 6:26 And
as the
king of Israel was passing by upon the wall, there cried a woman unto
him, saying, Help, my lord, O king. 27 And he said,
If hwhy do not help
thee, whence
shall I help thee? Out of the barnfloor, or out of the winepress? 28
And the king said unto her, What aileth thee? And she answered, This
woman said unto me, Give thy son,
that we may eat him to day, and we
will eat my son to morrow. 29 So we boiled my
son, and did eat
him: and I said unto her on the next day, Give thy son, that we may eat
him: and she hath hid her son. 30 And it came to pass, when
the
king heard the words of the woman, that he rent his clothes; and he
passed by upon the wall, and the people looked, and, behold, he had
sackcloth within upon his flesh.
The judgment came upon them during the reign of King Jehoram, who says
was the son of Ahab, but was really his son-in-law, as I made note in
my teaching "Joram And Jehoram".
It
was on his watch that this curse was manifested in the Northern Kingdom
of the Ten Northern Tribes of Israel.
This curse also took place in Jerusalem around 70 AD. Flavius
Josephus, a Jewish historian, was alive during the destruction of
Jerusalem. He archived the account in his book series "The Wars of the
Jews". This account regarding barbaric practices is located in Book
six, chapter three, starting on section four
Book VI,
Chapter III,
Section 4 (Entire)
Another
Description Of The Terrible Famine That Was In The City
"4. Now
there was
a certain woman that dwelt beyond Jordan, her name was Mary; her father
was Eleazar, of the village Bethezub, which signifies the
House of
Hyssop. She was eminent for her
family and her wealth, and had fled
away to Jerusalem with the rest of the multitude , and was with them
besieged therein at this time. The other effects of this woman had been
already seized upon; such I mean as she had brought with her out of
Perea, and removed to the city. What she had treasured up besides, as
also what food she had contrived to save, had also been carried off by
the rapacious guards, who came every day running into her house for
that purpose. This put the poor woman into a very great passion, and by
the frequent reproaches and imprecations she cast at these rapacious
villains, she had provoked them to anger against her; but none of them,
either out of the indignation she had raised against herself, or out of
the commiseration of her case, would take away her life ; and if she
found any food, she perceived her labours were for others, and not for
herself; and it was now become impossible for her any way to find any
more food, while the famine pierced through her very bowels and marrow,
when also her passion was fired to a degree beyond the famine itself:
nor did she consult with anything but with her passion and the
necessity she was in. She then attempted a most unnatural thing; and
snatching up her son, who was a child sucking at her breast, she said,
"O thou miserable infant! for whom shall I preserve thee in this war,
this famine, and this sedition ? As to the war with the Romans, if they
preserve our lives, we must be slaves! The famine also will destroy us,
even before that slavery comes upon us; yet are these seditious rogues
more terrible than both the other. Come on; be thou my food, and be
thou a fury to these seditious varlets and a byeword to the world,
which is all that is now wanting to complete the calamities of us
Jews." As soon as she had said this, she slew her son; and then roasted
him, and ate one half of him , and kept the other half by her
concealed. Upon this the seditious come in presently, and smelling the
horrid scent of this food, they threatened her that they would cut her
throat immediately if she did not shew them what food she had gotten
ready. She replied, that she had saved a very fine portion of it for
them; and withal uncovered what was left of her son. Hereupon they were
seized with a horror and amazement of mind, and stood astonished at the
sight; when she said to them "This is mine own son; and what hath been
done was mine own doing! Come, eat of this food; for I have eaten of it
myself! Do not you pretend to be either more tender than a woman, or
more compassionate than a mother; but if you be so scrupulous, and do
abominate this my sacrifice, as I have eaten the one half, let the rest
be reserved for me also." After which, those men went out trembling,
being never so much affrighted at anything as they were at this, and
with some difficulty they left the rest of that meat to the mother.
Upon which, the whole city was full of horrid action immediately; and
while everyone laid this miserable case before their own eyes, they
trembled, as if this unheard-of-action had been done by themselves. So
those that were thus distressed by the famine were very desirous to die
; and those already dead were esteemed happy, because they had not live
long enough either to hear or see such miseries".
Verses sixty three through sixty
eight
63 And shall be, as which hwhy rejoiced
upon (over) you to do
you
good and to multiply you;
so shall hwhy will
rejoice upon you to
perish you and to
have you destroyed;
and you shall be
uprooted (plucked up) from upon
the Ground which you are going there to possess (occupy) her,
64 and hwhy shall
scatter you among all
of the peoples from the end of the Earth and unto the end of the Earth;
and there you shall serve other elohim of tree and stone which you and
your fathers have
not
known. 65 And you shall
not
find ease among these nations, and shall not be rest for
the sole of your foot: and hwhy shall give
to you there a
heart of trembling (shaking, quivering), and a consumption (finishing)
of the eyes, and a
sorrowing (pining) of the
soul: 66 and your life shall be of uncertainty (doubt) to you from
before (the front);
and you shall be startled (afraid) nightly and daily, and you shall not
have
surety (assurance, certainty, belief, faith) in
your life: 67 In the breaking period (morning) you shall say, Who shall
give mixing period (eventing)?!,
and in the mixing period (evening) you shall say, Who shall
give breaking period (morning)?!, From the
dreadness of your heart which you shall dread, and from the sight of
your eyes which you shall see.
68 And hwhy shall
return you at
Egypt on ships on the way which I said to you, You shall not to see her
again (adding) anymore: and you
shall be sold there to your enemies for
male
slaves and for female slaves, and no one shall buy (purchase).
This is what the Christians call "backsliding", but it also apply to us
Messianics if we fall off the beaten path, from following Yeshua, and
these thing will apply to us by being in the spiritual worldly empire
and our souls being in uncertainty. Fallen of the spiritual eyes, and
troubled heart and sorrowness of our souls, because we left our first
love (Revelation have this kind of verse?)
Verses sixty three and sixty four
63 And shall be, as which hwhy rejoiced
upon (over) you to do
you
good and to multiply you;
so shall hwhy will
rejoice upon you to
perish you and to
have you destroyed;
and you shall be
uprooted (plucked up) from upon
the Ground which you are going there to possess (occupy) her,
64 and hwhy shall
scatter you among all
of the peoples from the end of the Earth and unto the end of the Earth;
and there you shall serve other elohim of tree and stone which you and
your fathers have
not
known.
Yair Davidiy of Hebrew
Nations and Brit Am,
a Chasidic Jew, originally from Australia, now living in Jerusalem, who
is not a believer in Yeshua, revealed in his book "The Tribes" that the
Ten Northern Tribes were scattered throughout all of the nations of the
earth, mostly in the Western European nations, North and South America,
Australia and South Africa. This was because of their rebellion
against hwhy
and it caused them to be divorced from hwhy,
as I mentioned in the Torah portion of Ki Theytsey, in the book of
Deuteronomy. You can
purchase his book by clicking on the image below to get to the webpage.
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DISCLAIMER
The views and opinions expressed, from these different formats of
teachings below, are solely those
of the personnel and do not necessarily reflect the views or opinions
of The
Aleph-Tav Project.
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Verse sixty five
65 And you shall
not
find ease among these nations, and shall not be rest for
the sole of your foot: and hwhy shall give
to you there a
heart of trembling (shaking, quivering), and a consumption (finishing)
of the eyes, and a
sorrowing (pining) of the
soul:
Looking at the word EASE
The Hebrew word for ease is
"rah-gah"- Resh, Gimel, Ayin (egr).
It is from Strong's Concordance number 7280, and its definition
A
primitive root; properly to toss violently and suddenly (the sea with
waves, the skin with boils); figuratively (in a favorable manner) to
settle, that is, quiet; specifically to wink (from the motion of the
eye lids): - break, divide, find ease, be a moment, (cause, give, make
to) rest, make suddenly.
Notice that the Hebrew word also translates as "to toss violently".
This is the probably the word that the apostle Paul applied to the
doctrine
of men, which is noted in his letter to
the assembly in Ephesus
Ephesians 4:11 And
he
gave some, apostles; and some, prophets; and some, evangelists; and
some, pastors and teachers; 12 For the perfecting of the
saints,
for the work of the ministry, for the edifying of the Body of Messiah:
13 Till we all come in the unity of the faith, and of the
knowledge of the Son of Elohim, unto a perfect man, unto the measure of
the stature of the fulness of Messiah: 14 That
we
henceforth be no more children, tossed to and fro, and carried about
with every wind of doctrine, by the sleight of men, and cunning
craftiness, whereby they lie in wait to deceive;
15 But speaking
the truth in love, may grow up into him in all things, which is the
head, even Messiah: 16 From whom the whole body fitly joined together
and compacted by that which every joint supplieth, according to the
effectual working in the measure of every part, maketh increase of the
body unto the edifying of itself in love.
Verse sixty six
66 and your life shall be of
uncertainty (doubt) to you from
before (the front);
and you shall be startled (afraid) nightly and daily, and you shall not
have
surety (assurance, certainty, belief, faith) in
your life:
This is how the King James Version translated this segment of this
week's Torah portion passage
66 ...and
thou shalt fear day
and night,...
In the phrase "day and night", in the Hebrew text, it says
"lai-lah v'yoh-mahm" (Mmwyw
hlyl).
Laila is the Hebrew word for "nightly", and yomam is the Hebrew
word
for "daily". What this reveals to us is that Moses was going by the
order of the proper Biblical day which begins at night, starting at
sundown, and followed by
the day time until the new day starts at night again. In my opinion,
the
King James translators we biased and anti-Jewish in this translation.
Verse sixty seven
67 In the breaking period
(morning) you shall say, Who shall
give mixing period (eventing)?!,
and in the mixing period (evening) you shall say, Who shall
give breaking period (morning)?!, From the
dreadness of your heart which you shall dread, and from the sight of
your eyes which you shall see.
I have personally experienced this verse myself in my early years of my
spiritual walk in
Yeshua. At a point in my life while I was in college. I
went through an unknown pshychological and spiritual effect that put me
in a state of uncertainty in my life. I personally wanted the day to
come when it was
night, and after night came, I was hoping for the day to appear. I
wrote my personal account of it in one of my earlier Torah portion
commentaries, and this
was one of examples I hope that I would not want to go through
again. Believe
me when I say that
it was very very hard in my life, it felt like I was spiritually
uprooted without knowing where I was going to land.
Verse sixty eight
68 And hwhy shall
return you at
Egypt on ships on the way which I said to you, You shall not to see her
again (adding) anymore: and you
shall be sold there to your enemies for
male
slaves and for female slaves, and no one shall buy (purchase).
This is like what Joseph went through when his brothers sold him to
Egypt, except by land instead of ships, but in this week's Torah
portion passage, the Egyptians will not
buy them. There is no aftermath to their lives after that. They were
probably thrown out in the streets begging for food and trying to find
means to survive until they died, or the Egyptian slave traders would
just kill
them, or in a hail mary pass, they were put into slavery from those who
took them to Egypt. As far as we know, but there are no records of what
happened to them who went through this process at this time.
I remembered in my college years that while in class, my professor
wrote on the board
this poem: "Cat, cat, cat, you made me glad, glad, glad. Cat, cat,
cat, you made me sad". My professor asked if anyone had a comment on
this poem. One of my colleagues in class raised her
hand and said, paraphrasing, that when it says "glad, glad, glad" it
shows how happy and joyful they are, but when it said "sad" only once,
the impact of the negative word was strong and was equal, if not
greater, to the three glads. Negatives give stronger impact
than the postives, and in Moses' case, there were a lot of negatives,
meaning that the consequences
outweighs the incentives, meaning that incentives are more rare and
more precious than consequences. This is similar to Pharaoh's dream in
the book of Genesis regarding the seven fat cows and fat ears verses
the seven skinny cows and whithered ears, which intrepreted as the
seven years of plenty and the seven years of famine. This is what
Joseph said after the interpretation of the seven years of famine,
which
is noted in
the Torah portion of Mikeyts, in the book of Genesis
Genesis
41:30 and
seven years of famine, they shall arise after them;
and all of the plenty in the land of Egypt shall be forgotten; and the
famine shall finish (end, cease) ta-the land; 31 And the
plenty shall not be known in the land from the face of that
famine,
after thus; for he shall be much (very) heavy.
Negatives
do have a more imacting effect than postives. In this week's
Torah portion, the curses are more effective than the blessings. As the
former
presidential
candidate, Ross Perot, said from his famous words back in the 1992
Presidential Election campaign, "Words are
few and
deeds are precious". In this case, the fewer the incentives, the more
precious they are when one obeys hwhy's Commandments.
This week's Torah portion's chapter reveals the blessings and the
curses
that impact the following: Locations, Land, Productivity, Agriculture,
Weather, Offspring, Family Values, Health Issues, Psychological Values,
Moral Values, Spiritual Issues, Relationships, Security, Foreigners,
Wars, Foreign Elohim, and Residency.
I noted in the
Torah portion of Shophtim the three things the Priest would say to the
men
of Israel to not fear, tremble and dread. These three aspects would
affect the Israelites if they did not listen to the voice of hwhy
their Elohim:
FEAR
The
first one, fear, is a negative act of internal insecurity.
TREMBLE
The
second one, tremble, is a negative physical act of having lack of
strength.
DREAD
The third one, dread, is a negative psychological act which includes
effecting the emotional and mental instability and the lack
of discernment.
These are factors that would also effect the Israelites, because they
rejected hearing the Voice and Word of hwhy.
This also applies to us today as believers who refuses to listen to
the Voice of hwhy
and walk in our own ways. I have heard people who strayed from the
Will of hwhy.
Some lost their health after they were healed, because they kept on
doing things they should not have done. I have heard people reject
their calling including one who came down with the case of
schizophrenia. I pray that we hold, stand, and walk in the faith.
CHAPTER
29
Deuteronomy
29:1-9
(28:69-29:8 In the Hebrew)
Deu
29:1 These are the Words of the Covenant, which hwhy commanded ta-Moses to make cut ta-the Sons of
Israel, in the
land of Moab, from by apart of the Covenant which was cut of them in
Horeb. 2 And Moses called to all of Israel, and
said to
them, You, you have seen ta
all which hwhy did to your
eyes in the land
of Egypt to Pharaoh, and to all of his servants,
and to all of
his land; 3 the Great Trials (Great Tests) which your eyes, they have
seen,
the Signs, and those Great Miracles (Wonders): 4 And hwhy has not
given to you a heart
to know, and eyes to see, and ears to hear, until this day. 5 And I
have walked you
[(made you go)] forty
years in the wilderness: your
clothes, they did not fail from upon you,
and your sandals did not fail of her from upon your
foot. 6 You have
not eaten bread, and you
have not drank (tasted) wine
and
strong drink: by that, you may know that I am hwhy, your
Elohim. 7 And you
came to this place, and Sihon, King of Heshbon, and Og, King
of
the Bashan, came out to encounter (meet) us to the war, and we struck
them:
8 and we took ta-their land,
and gave her for
an inheritance to the Reubenites, and to the Gadites, and to
the
half tribe of the Manasseh. 9 And you shall guard (keep,
observe, take heed)
ta-the Words of
this Covenant,
and you shall do
them, by that, you shall be skillful (prudent) at ta
all which you
do.
(NOTE: Not all verses will have
comments)
Verse one
1 These are the Words of
the Covenant, which hwhy commanded ta-Moses to make cut ta-the Sons of
Israel, in the
land of Moab, from by apart of the Covenant which was cut of them in
Horeb.
When Moses said the Covenant in the land of Moab apart the Covenant at
Mount Sinai in the land of Midian, he meant "the Covenant of the
Blessings and Curses" that
he spoke in the previous chapter which He just spoke in the land of
Moab, just south of the border, as this map belows shows
Verses five and six
5 And I
have walked you
[(made you go)] forty
years in the wilderness: your
clothes, they did not fail from upon you,
and your sandals did not fail of her from upon your
foot. 6 You have
not eaten bread, and you
have not drank (tasted) wine
and
strong drink: by that, you may know that I am hwhy, your
Elohim.
First of all, if one notices the verses before and after this week's
Torah
portion passage, Moses was talking to the Israelites in his own voice
relating to what hwhy
did. In these two verses of this week's Torah portion passage, the
focus of the person changes from Moses
talking about hwhy,
to hwhy
speaking in His own Voice. Question: "Did hwhy
actualy speak to the Israelites in His own Voice from the Pillar of the
Cloud and/or the Pillar of Fire, or was this Moses' voice speaking on
behelf of hwhy
by speaking as if hwhy
was speaking through Him"? Maybe it was the latter. I don't know, but I
have been experiencing times where He was using my voice to speak to me
directly. So it is possible that this was the case for Moses.
hwhy gave
them two major miracles throughout their forty year journey:
One: They were fed with the manna
Two: Their clothing and sandals did not
wear out
It is probable that Yeshua based this week's Torah portion passage in
His teaching, which is noted in the Gospel of Matthew
Matthew 6:25 Therefore
I
say unto you, Take no thought for your life, what ye shall eat, or what
ye shall drink; nor yet for your body, what ye shall put on. Is not the
life more than meat, and the body than raiment? 26 Behold the
fowls of the air: for they sow not, neither do they reap, nor gather
into barns; yet your Heavenly Father feedeth them. Are ye not much
better than they? 27 Which of you by taking thought can add
one
cubit unto his stature? 28 And why take ye thought for
raiment?
Consider the lilies of the field, how they grow; they toil not, neither
do they spin: 29 And yet I say unto you, That even Solomon in
all
of his glory was not arrayed like one of these. 30 Wherefore, if hwhy so clothe
the grass of the
field, which to day is, and to morrow is cast into the oven, shall He
not much more clothe you, O ye of little faith? 31 Therefore take no
thought, saying, What shall we eat? Or, What shall we drink? Or,
Wherewithal shall we be clothed? 32 (For after all of these
things do
the Gentiles seek:) for your Heavenly Father knoweth that ye have need
of all of these things. 33 But seek ye first the Kingdom
of hwhy, and His Righteousness; and
all of these things shall be added unto you.
Adding to this, this is the part that Yeshua wants us as believers to
pray, which is noted in the Gospel of Matthew
Matthew 6:9 After
this
manner therefore pray ye: Our Father who art in the heavens, Hallowed
be Thy Name. 10 Thy Kingdom come. Thy Will be done, as it
is in the heavens, so is on the earth. 11 Give us this day our
Daily Bread. 12 And
forgive
us our debts, as we forgive our debtors. 13 And lead us not
into
temptation, but deliver us from evil: For Thine is the Kingdom, and the
Power, and the Glory, for ever. Amen.
In many ways, Yeshua told us to ask our Heavenly Father to provide for
our daily needs, and to trust Him that He will do that.
This week's
Torah
portion passage also applies to us that we as believers in Yeshua are
contiuously
and eternally fed with His Word, and our spiritual garments are
eternally not worn out.
That ends this
week's Torah portion commentary.
Any questions or comments can be written to
the.aleph-tav.project@msn.com
SHABBATH
SHALOM
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