|
TORAH PORTIONS
aut yk
KI THEYTSEY (When You Go Out)
Deuteronomy 21:10-25:19
There are 45 Aleph-Tavs in this week's Torah portion
Note: you will need the oldheb.ttf (old Hebrew) and the SGreek Mediuim fonts to see the Hebrew and Greek text, as well as the three English fonts: Cooper Black, Impact and Frontlight MT Light. Right click the links and choose "Save Target As". Then go to the file, and either right click them and choose "install", or drag them into the font page.
oldheb.ttf
SGreek Medium
Cooper Black
Impact
Frontlight MT Light
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.
According to Rico Cortes of Wisdom in Torah Ministries, there are seventy four positive commandments and forty seven negative commandments in this week's Torah portion.
CHAPTER 21
Deuteronomy 21:10-23
Deu 21:10 When you go out to the war upon your enemies, and hwhy, your Elohim, has given him in your hands, and you have captivated (made capture) his captivity, 11 and you have seen a woman in her captivity, beautiful of appearance, and you shall delight (clung?) in her, and you shall take her to yourself for a woman (wife); 12 and you shall bring her [(have her go)] to the midst of your house; and shall shave (shave off) ta-her head, and you shall do (pare) ta-her nails; 13 And shall remove ta-the clothing of her captivity from upon her, and shall dwell in your house, and shall bewail (mourn) ta-her father and ta-her mother a lunar cycle of days: and after thus, you shall go (enter) to her, and you shall be a husband of her, and she shall be to you for a wife. 14 And shall be, if you do not delight (desire) in her, and you shall send her away by her soul; and selling, you shall not sell her on the silver, you shall not make merchandise on her, under which you have humbled her.
15 If they shall be to a man two wives, the one loved and the one hated, and they have birthed to him sons, the loved one and the hated one; and shall be the son that was firstborn by the hated one: 16 and shall be in the day of the inheriting of him of ta-his sons, ta which belongs to him, shall not be able for the firstborn [(to have the firstborn)] of ta-the son of the loved one being over (upon) the face of the son of the hated one of the firstborn [(that was firstborn)]: 17 for the firstborn, the son of the hated one, shall be respected (regarded) to be given to him the mouth of double in (among) all which shall be found to him: for he is the first of his vigor (strength, might, ability); to him is the justice (ordinance) of the firstborn.
18 If shall belong to a man a stubborn and rebellious son who shall not listen in the voice of his father and in the voice of his mother, and they have chastised him, and shall not listen to them: 19 and his father and his mother, they shall grab (lay hold) on him, and they shall bring him out to the Elders of his city and to the gate of his place; 20 And they shall say to the Elders of his city, This stubborn and rebellious son of ours does not listen in our voice; is a glutton and a drunkard. 21 And all of the men of his city, they shall stonecast (pilecast, pilestone, heapcast, stone) him on the stones, and shall die: and you shall consume (burn away, fuel away) the evil from your nearness; and all of Israel, they shall hear, and they shall revere (give awe, fear).
22 And if shall be against a man a sin of judgment (ordinance) of death, and will die [(shall be put to death)], and you shall hang him upon a tree: 23 You shall not have stay (leave) his carcass (flabby carcass) upon the tree, for burying, you shall bury in that day; for is a despisement (accursed) of Elohim of a hanging; and you shall not defile (make unclean) ta-your ground which hwhy, your Elohim, is giving to you of an inheritance.
(NOTE: Not all verses will have comments)
Verses ten through fourteen
10 When you go out to the war upon your enemies, and hwhy, your Elohim, has given him in your hands, and you have captivated (made capture) his captivity, 11 and you have seen a woman in her captivity, beautiful of appearance, and you shall delight (desire) in her, and you shall take her to yourself for a wife; 12 and you shall bring her [(have her go)] to the midst of your house; and shall shave (shave off) ta-her head, and you shall do (pare) ta-her nails; 13 And shall remove ta-the clothing of her captivity from upon her, and shall dwell in your house, and shall bewail (mourn) ta-her father and ta-her mother a month of days: and after thus, you shall go (enter) to her, and you shall be a husband of her, and she shall be to you for a wife. 14 And shall be, if you do not delight (desire) in her, and you shall send her away by her soul; and selling, you shall not sell her on the silver, you shall not make merchandise on her, under which you have humbled her.
Primitive as it was during Biblical times, this was the culture of any nation where men looked upon a woman based on their outward appearance, and unfortunately, it still exists today. Major businesses hire woman based on their outward appearance, and it is also more revealing in the local and national news media that one sees those kinds of women in the news industry. Rico Cortes of Wisdom in Torah Ministries noted that this was the culture of mourning for a loss of a loved one, in this case, the woman's parents. Also Rico noted that when their livelihood was destroyed, they have no where to go, but either to go into prostitution or to die. When he told me this in a phone call, it made realize that this process for the Israelites was an act of mercy to the woman, becuase they had no where to go, wheras in the United States today, they can do anything and anywhere.
Indirectly related, it was similarly the same way toward men. Joseph was handsome of form to the eye of Potiphar's wife, which is noted in the Torah portion of Vay-Yeyshev, in the book of Genesis
Genesis 39:6 And had relinquished all that belonged to him in the hand of Joseph; and did not know of him anything, for but the bread which he was eating. And Joseph was fair of form, and fair of appearance. 7 And was after these things, and the wife of his lord (master), she lifted up ta-her eyes to Joseph; and she said, Lay with me, 8 and refused. And said to the wife of his lord (master), Behold, my lord (master) does not know what is with me in the house, and of all which exists to him was given in my hand; 9 None is greater in this house than me; and has not withheld (restrained) from me anything, for but you in which you are his wife: and how can I do this great evil and sin to Elohim? 10 And was, as her speaking to Joseph day at day, and did not listen to her to lay beside her, to be with her.
Potiphar's wife liked Jospeh's appearance so much that she wanted to take him to bed with her.
Verses twelve and thirteen of this week's Torah portion passage reveal the four things that an Israelite man did to a captive woman:
ONE: Shave her hair
TWO: Trim her nails
THREE: Put on clothes of mourning
FOUR: Dwell in his house and mourn for thirty days
These are the symbols of each of these four actions towards a captive woman:
HAIR
The hair in general represents the crown of the woman. This is what the apostle Paul noted in his letter to the assembly in Corinth
1 Corinthians 11:15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.
Though it doesn't say it, a woman's hair is commonly coined as her crown, especially for her husband. The purpose of removing a captive woman's crown is a symbolic act to remove the crown of her own nation, or the crown of a family of her own nation, also symbolically known as the "world". As noted in the 1st Corinthians passage, her hair is her covering, and when her hair is shaved, she symbolically loses that covering from her nation, which is the symbolic world. If an Israelite man who took a captive woman in his home, and kept her for his wife and her hair grows, her hair will be the result of her Israelite husband as her new covering. Her husband's covering was also symbolic of the nation of Israel, as well as the nation of Israel's covering toward her. She would be growing her hair for the nation of Israel, and also symbolically for the Kingdom of hwhy, which is based from His Chosen People. This is also symbolic of those of us who are believers in the Yeshua the Messiah as the "Bride" as well as Yeshua's covering by spiritually shaving off our spiritual crown of hair of the world and receiving a spiritual new crown of hair in our Lord, our Bridegroom, as well as our Heavenly Father, to obtain the crown of hair for the Kingdom of hwhy.
!!!hwhy Kl dbk
NAILS
The nails represent the adoration and extension of her beauty and femininity. Trimming them would take away these identities, which would be from symbolically adorning herself as a bride for her nation, which is the symbolic world, and will grow them for the adoration of her Israelite husband, and for the nation of Israel, which is symbolic of the Kingdom of hwhy. This is also symbolic to us believers in the Messiah adorning ourselves with the Word of hwhy, and rehearsing His Shabbath, His Appointed Times and following His Torah, as well as following Yeshua.
CLOTHING OF CAPTIVITY
The woman's clothing of captivity symbolized the garment of her former identity with her nation and the world, When she replaces them with the clothing by her future Israelite husband, she bears the garment of a future Israelitess, as well as bearing a new identity.
Indirectly related, it can be compared to this example, which is noted in the Gospel of Mark
Mark 10:46 And they came to Jericho: and as He went out of Jericho with His disciples and a great number of People, blind Bartimaeus, the son of Timaeus, sat by the highway side begging. 47 And when He heard that it was Yeshua of Nazareth, he began to cry out, and say, Yeshua, Thou Son of David, have mercy on me. 48 And many charged him that he should hold his peace: but he cried the more a great deal, Thou Son of David, have mercy on me. 49 And Yeshua stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; He calleth thee. 50 And he, casting away his garment, rose, and came to Yeshua. 51 And Yeshua answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto Him, Lord, that I might receive my sight. 52 And Yeshua said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Yeshua in the way.
Notice that the blind man left his old garment of his "old identity" of his life as a begger and being blind before he came to Yeshua to recieve his sight. This was a symbolic act of throwing away the blind life of the world as well as being blind to hwhy, and starting a new life in Yeshua.
The is another account of receiving a new garment, which is noted in the Gospel of Luke
Luke 8:26 And they arrived at the country of the Gadarenes, which is over against Galilee. 27 And when He went forth to land, there met Him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs. 28 When he saw Yeshua, he cried out, and fell down before Him, and with a loud voice said, What have I to do with Thee, Yeshua, Thou Son of El Elyon [El Most High]? I beseech Thee, torment me not. 29 (For He had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.) 30 And Yeshua asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him. 31 And they besought Him that He would not command them to go out into the deep. 32 And there was there an herd of many swine feeding on the mountain: and they besought Him that He would suffer them to enter into them. And He suffered them. 33 Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked. 34 When they that fed them saw what was done, they fled, and went and told it in the city and in the country. 35 Then they went out to see what was done; and came to Yeshua, and found the man, out of whom the devils were departed, sitting at the feet of Yeshua, clothed, and in his right mind: and they were afraid. 36 They also which saw it told them by what means he that was possessed of the devils was healed. 37 Then the whole multitude of the country of the Gadarenes round about besought Him to depart from them; for they were taken with great fear: and He went up into the ship, and returned back again. 38 Now the man out of whom the devils were departed besought Him that he might be with Him: but Yeshua sent him away, saying, 39 Return to thine own house, and shew how great things hwhy hath done unto thee. And he went his way, and published throughout the whole city how great things Yeshua had done unto him.
This man didn't have a garment on, but was completely "naked", which can be compared to Adam and Eve noticing their own nakedness after they partook of the fruit of the Tree of the Knowledge of Good and Evil, which is noted in the Torah portion of B'reyshith, in the book of Genesis
Genesis 3:6 And the woman saw that the tree was good for food [(for goodness was the tree for food)], and that he was desirable (longing, lusting) to the eyes, and the tree was pleasant (delighting) to make one wise: and she took of his fruit, and she ate, and she gave also to her husband with her; and he ate. 7 And opened her, the eyes of both of them, and they knew that they were naked; and they sewed leaves of the fig tree, and they made for themselves aprons (girdles).
Before hwhy casted them out of the Garden of Eden, which is today "Jerusalem", He killed an animal to make garments to cover their private parts
Genesis 3:21 And hwhy Elohim made coats (robes) of skins, for Adam and for his wife, and clothed them.
We as believers in Yeshua did the same thing by throwing away our own "spiritual garment" of the world and taking on the "new spiritual garment" as "Brides in Yeshua". We were also "naked" in our involvment with the world, but when we received Yeshua as our Messiah, and our Lord and Savior, we were sealed with the Ruakh HaKodesh (the Holy Spirit), which is symbolically our "Bride Garment", which is based in the apostle Paul's letter to the assembly in Ephesus
Ephesians 1:11 In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of His own Will: 12 That we should be to the praise of His Glory, who first trusted in Messiah. 13 In whom ye also trusted, after that ye heard the Word of Truth, the Gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of Promise, 14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His Glory.
Daniel Botkin of Gates of Eden ministries connected this point to this Scripture, which is noted by the apostle Paul in his letter to the assembly in Colossia
Colossians 3:8 But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. 9 Lie not one to another, seeing that ye have put off the old man with his deeds; 10 And have put on the new man, which is renewed in knowledge after the image of him that created him: 11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Messiah is All, and in all. 12 Put on therefore, as the Elect of hwhy, Holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; 13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Messiah forgave you, so also do ye. 14 And above all these things put on unconditional love, which is the bond of perfectness. 15 And let the Peace of Elohim rule in your hearts, to the which also ye are called in one body; and be ye thankful.
Thank you Daniel.
IN THE HOUSE MOURNING FOR THIRTY DAYS
She was removed from the house of her parents and from the house of her old nation, both symbolized as "the House of the World", and moves into her new potential future married Israelite home, and her new identity as being part of the House of Israel, symbolized as "the House of the Kingdom of hwhy". We as believers also did that with our former spiritual identitiy as part of the House of the World when we received Yeshua, and became part of the House of Israel, as well as part of the House of the Kingdom of hwhy. Being part of the House of Israel is based in the example of being grafted into the Israelite branch, which is known as "the Olive Branch", which the apostle Paul noted in his letter to the assembly in Rome
Romans 11:11 I say then, Have they stumbled that they should fall? Not have been: but rather through their fall, salvation is come unto the Gentiles, for to provoke them to jealousy. 12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? 13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: 14 If by any means I may provoke to emulation them which are my flesh, and might save some of them. 15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? 16 For if the firstfruit be Holy, the lump is also Holy: and if the root be Holy, so are the Branches. 17 And if some of the Branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the Root and fatness of the olive tree; 18 Boast not against the Branches. But if thou boast, thou bearest not the Root, but the Root thee. 19 Thou wilt say then, The branches were broken off, that I might be graffed in. 20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: 21 For if hwhy spared not the natural branches, take heed lest he also spare not thee. 22 Behold therefore the goodness and severity of hwhy: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. 23 And they also, if they abide not still in unbelief, shall be graffed in: for the Lord is able to graff them in again. 24 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?
Also in verse thirteen of this week's Torah portion passage, the number of days for her mourning was thirty days, which was the traditional and standard period of time that Israel mourned for one that had just died. Examples of this regarded Aaron and Moses, which is noted in the Torah portion of Khukath, in the book of Numbers, and in the Torah portion of V'Zoth Ha-Brakhah, in the book of Deuteronomy
AARON
Numbers 20:29 And all of the Congregation, they saw for Aaron had expired. And all of the House of Israel, they mourned ta-Aaron thirty days.
MOSES
Deuteronomy 34:7 And Moses was a son of a hundred and twenty years in his death: his eye had not faint (dimmed), and the freshness (force, ?vigor?) had not fled. 8 And the Sons of Israel wailed (wept) of ta-Moses in the going overs (plains) of Moab thirty days: and the days of weeping and mourning for Moses had ended.
When this period of mourning ended, they continued on with their lives, and so was the issue with the captive woman, when her period of mourning ended, the Israelite man took her to wife. When the Israelites settled in the land, the Israelites could have also mourned in an act of group support for those families for a member that passed away, and mourned with them for thirty days, whether in the congregations, villages, towns, cities, etc.
Various Biblical sources symbolizes the number thirty for divine and service, as compared to Yeshua who was thirty years old at the time of His Divine Service, but to me, it doesn't answer the basis of "Why does one need thirty days to grieve for the loss of a loved one, or of one people knew?". The best answer that I can find by far is by Arian De Bonvoison of First 30 Days, and she has an article titled "Lessons in Grieving". This is how she starts her article:
"During the first 30 days of grieving the loss of a loved one, you will experience your own version of the five stages of grief: denial, anger, bargaining, depression and acceptance. Though this may be one of the most difficult times in your life, acknowledging your feelings and relying on support can help you face this journey and get through it, moment by moment and day by day".
Dealing with the Fog of Grieving
The death of a
loved one is one of life’s biggest stressors: According to a
stress scale created in 1967 by psychiatrists Thomas Holmes and Richard
Rahe, the death of a spouse ranks as the most stressful life event that
one can experience, with the death of a close family member not far
behind.
Whether the death of a loved one was sudden or expected, you may feel
like you're in a fog of grieving, unable to function cognitively or
remember simple things. This is a common emotional response that helps
you cope with the trauma of your loss.
“In the first 30 days, people are mostly in shock—their
whole world has just crashed down,” says Jane Bissler, Ph.D., a
licensed professional clinical counselor and certified fellow in
thanatology (the study of death and grief) in Kent, OH. “At
first, people think they’re losing their minds."
If anyone is interested one could read the rest of Ms. De Bonvoison's article by clicking on the link below.
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
DISCLAIMER
The views and opinions expressed, from these different teachings below, are solely those of the personel and do not necessarily reflect the views or opinions of The Aleph-Tav Project.
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
ARIANE DE BONVOISON
Lessons in Grieving
Verses fifteen through seventeen
15 If they shall be to a man two wives, the one loved and the one hated, and they have birthed to him sons, the loved one and the hated one; and shall be the son that was firstborn by the hated one: 16 and shall be in the day of the inheriting of him of ta-his sons, ta which belongs to him, shall not be able for the firstborn [(to have the firstborn)] of ta-the son of the loved one being over (upon) the face of the son of the hated one of the firstborn [(that was firstborn)]: 17 for the firstborn, the son of the hated one, shall be respected (regarded) to be given to him the mouth of double in (among) all which shall be found to him: for he is the first of his vigor (strength, might, ability); to him is the justice (ordinance) of the firstborn.
This week's Torah portion passage was based on the lesson of Jacob and his two main firstborn sons: Reuben, the overall firstborn, son of Leah, whom Jacob hated, and Joseph, son of Rachel, who Jacob loved, which is noted in the Torah portion of Vay-Yeytsey, in the book of Genesis
Genesis 29:15 And Laban said to Jacob, That for you are my brother, and would you serve me free (at nothing)? Tell to me, what are your wages? 16 And to Laban were two daughters: the name of the elder (greater) was Leah, and the name of the younger (smaller) was Rachel. 17 And the eyes of Leah were faintish (soft, tender, weak); and Rachel, she was beautiful (fair) of form and beautiful (fair) of appearance. 18 And Jacob loved ta-Rachel; and said, I will serve you seven years on Rachel your daughter, the younger (smaller). 19 And Laban said, Better (Is good) she be given of her to you than of me giving her to another man: Dwell with me. 20 And Jacob served on Rachel seven years; and they were in his eyes as ones of days in his love for her. 21 And Jacob said to Laban, Bring ta-my wife, for my days are fulfilled, and I may go to her. 22 And Laban gathered ta-all of the men of the place, and made a banquet. 23 And was in the mixing period (evening), and took ta-Leah, his daughter, and brought her to him; and had gone to her. 24 And Laban gave to her, ta-Zilpah, his female servant, to Leah, his daughter, for a female servant.
25 And was, in the breaking period (morning), and behold, she was Leah: and said to Laban, What is this you have done to me? That not I had served with you on Rachel? And to why did you deceived (betrayed, deluded) me? 26 And Laban said, Not is done thus in our place to give the small (little, younger) to the face of the firstborn. 27 Fulfill this week, and we will give her to you also ta-this one in the service which you shall serve with me yet (still) another seven years. 28 And Jacob did so, and fulfilled this week: and was given to him ta-Rachel, his daughter, to him for a wife. 29 And Laban gave to Rachel, his daughter, ta-Bilhah, his female servant, to her for a female servant. 30 And had gone also to Rachel, and loved also ta-Rachel than Leah, and served with him yet (still) another seven years. 31 And hwhy saw that Leah was hated, and opened ta-her womb: and Rachel was barren.
Reuben did things that caused him to lose his firstborn blessing and Jacob gave, in many ways, the firstborn blessing to Joseph instead, through the manifestation of giving him a long coat. Jacob did this, because he thought he was promised Rachel to him by Laban, but received Leah instead from the sneakiness of Laban, Jacob's father-in-law.
Monte Judah of Lion and Lamb Ministries noted that this could apply to a man who was divorced by his first wife and is currently married to another wife. The husband of the first wife that had children should get the same treatment from this week's Torah portion passage.
Also, Jacob recognized Reuben as his strength, which is noted in the Torah portion of Va-Y'khi, in the book of Genesis
Genesis 49:3 Reuben, you are my firstborn, my power, and the first of my might, the excellency (superiority, remainder) of dignity (exaltation), and the excellency (superiority, remainder) of strength:...
Verses eighteen through twenty-one
18 If shall belong to a man a stubborn and rebellious son who shall not listen in the voice of his father and in the voice of his mother, and they have chastised him, and shall not listen to them: 19 and his father and his mother, they shall grab (lay hold) on him, and they shall bring him out to the Elders of his city and to the gate of his place; 20 And they shall say to the Elders of his city, This stubborn and rebellious son of ours does not listen in our voice; is a glutton and a drunkard. 21 And all of the men of his city, they shall stonecast (pilecast, pilestone, heapcast, stone) him on the stones, and shall die: and you shall consume (burn away, fuel away) the evil from your nearness; and all of Israel, they shall hear, and they shall revere (give awe, fear).
Notice the emphasis is "listening to the parents", meaning to give weight and to submit to "the words" of the parents and doing the words of the parents. This is based on the Fifth Word (Commandment) of honoring one's parents, which is noted in the Torah portion of Yithro, in the book of Exodus
Exodus 20:12 Honor (Give weight) ta-your father and ta-your mother, by that, your days may be lengthened (long) upon the ground which hwhy, your Elohim, is giving to you.
The act of honoring one's parents includes "listening" to them.
Looking at today's generation in our society, there have been more and more children who are not listening to their parents, and becoming more rebellious against their parents than ever in any generation. This generation today is nicknamed "the Millenial Generation". This is what Yeshua noted regarding children acting against parents, which is noted in the Gospel of Matthew
Matthew10:21 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.
There are many factors for this cause in the rebellion of this generation, including the spiritual cause. Monte Judah of Lion and Lamb Ministries as well as other Hebriac Roots/Messianic teachers realized that based on these circumstances, we are "the Last Generation" before the Seven Years Tribulation occurs. We as believers are to also honor our parents by listening to their words as long as we live with them until we find a mate and get married and leave our parent's homes and have children. Those who have children are to have their children listen to them as well.
Indirectly related, Moses told the Israelites that if they listen to the Word of hwhy, they and their land would prosper, get the rains in their due times and receive the fruits of their obedience in their listening to the Word of hwhy. But throughout the Tanakh, since their settlement in the land, they disobeyed the Word of hwhy by not listening to the Words of hwhy. Judges and prophets have came and went confronting them to repent and follow the Words of hwhy again and again, and to listen to them as well.
Verses twenty two and twenty three
22 And if shall be against a man a sin of judgment (ordinance) of death, and will die [(shall be put to death)], and you shall hang him upon a tree: 23 You shall not have stay (leave) his carcass (flabby carcass) upon the tree, for burying, you shall bury in that day; for is a despisement (accursed) of Elohim of a hanging; and you shall not defile (make unclean) ta-your ground which hwhy, your Elohim, is giving to you of an inheritance.
Yeshua fulfilled this week's Torah portion passage, which is noted in the apostle Paul's letter to the assembly in Galatia
Galatians 3:13 Messiah hath redeemed us from the curse of the Torah, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:
Yeshua was crucified on the day of Passover, on the fourteenth day on the month of Aviv/Nissan at 9 AM, and was taken down at 3 PM. The Pharisees were required to not keep the men on the crosses based on this week's Torah portion passage, which is noted of the Gospel of John
John 19:31 The Jews therefore, because it was the Preparation [Passover], that the bodies should not remain upon the cross on the Shabbath day, for that Shabbath day was an high day, [the first day of Unleavened Bread, the next day] besought Pilate that their legs might be broken, and that they might be taken away....38 And after this, Joseph of Arimathaea, being a disciple of Yeshua, but secretly for fear of the Jews, besought Pilate that he might take away the Body of Yeshua: and Pilate gave him leave. He came therefore, and took the Body of Yeshua. 39 And there came also Nicodemus, which at the first came to Yeshua by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. 40 Then took they the Body of Yeshua, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. 41 Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. 42 There laid they Yeshua therefore because of the Jews' preparation day [Passover]; for the sepulchre was nigh at hand.
This Gospel of John passage occurred on the same day of Passover, which has now been revealed to be on Wednesday morning through the afternoon, because if they left Yeshua on the tree by sunset, which would be the first day of the Feast of Unleavened Bread, which was a high Shabbath, on Wednesday night, it would have nullified Yeshua to be the Messiah. Thus this Commandment in this week's Torah portion passage would have been violated. Also, Yeshua would not have been able to start the first day of his burial on the first day of the Feast of Unleavened Bread for the next three days until the start of the fourth day, which occurred on Saturday at sundown for the first day of the fifty day count to the Feast of Shavuoth.
Also, as I noted earlier that the beginning of the decline of Adam and Khavah (Eve) was the result of partaking of the tree which they were not to eat that would result in their long term decline to their death. This could also relate to Yeshua being crucified on the tree to redeem what Adam and Khavah (Eve) did in eating from the wrong tree.
!!!hwhy Kl dbk
CHAPTER 22
Deuteronomy 22:1-30
(22:1-23:1 In the Hebrew)
Deu 22:1 You shall not see ta-the ox of your brother or ta-his lamb go astray (pushed away, driven away, outcasted), and you were veiled (hid) from them: that returning, you shall return them to your brother. 2 And if your brother is not near to you, and you do not know him, and you shall add (gather) him to the midst of your house, and shall be with you until your brother seeks him, and shall restore him to him. 3 And so you shall do to his donkey; and so you shall do to his clothing; and so you shall do all of the lost (wandered) of your brother which she loses (wanders) from him, and you have found her: you are not able to veil (hide) them.
4 You shall not see ta-a donkey of your brother or his ox fallen in the way, and you veil (hide) from them: that rising, you shall rise with him.
5 Shall not be a vessel of a valiant (mighty) man upon a woman, and a valiant (mighty) man shall not wrap a clothing (dress) of a woman: for anyone (all) doing these are an abomination (abhorrence) at (of) hwhy, your Elohim.
6 When shall encounter (befallen) to your face a nest of a bird in the way, in any tree, or upon the Earth, of nestlings or eggs, and the mother is crouching upon the nestlings, or upon the eggs, you shall not take the mother upon the sons: 7 Sending away, you shall send away ta-the mother, and you shall take ta-the sons for yourself; by that, shall be good (well) to you, and you shall be lengthened (prolonged) of days.
8 When you build a new house, and you shall do (make) a parapet (guard rail) for your roof (housetop), and you will not put bloods on your house, when shall fall the fallen one from him.
9 You shall not seed (sow) your vineyard with diverse kinds (two kinds): lest the fullness (ripeness) of your seed which you have sown and the produce of your vineyard, she shall be desanctified (unholy, desecrated).
10 You shall not plow on an ox and on a donkey together.
11 You shall not wrap (wear) mixed garment entities (linsey-woolsey) of wool and of flax together.
12 You shall make twisted threads for yourself upon the four quarters of your covering (concealment, raiment) which you shall cover (conceal) on her.
13 If a man shall take a wife, and goes to her, and hates her, 14 and puts exploiting (abusive) words to her, and goes out an evil name upon her, and says, I had to my taking ta-this woman, and I drew near to her, I did not find to her tokens of virginity (virgin tokens): 15 And shall take the father of the young girl and her mother, and they shall bring out ta-the tokens of virginity (virgin tokens) of the young girl to the Elders of the City at the gate: 16 And the father of the young girl shall say to the Elders, I gave ta-my daughter to this man for a wife, and hates her; 17 and behold, he has put exploiting (abusive) words, to say, I have not found of your daughter tokens of virginity (virgin tokens); and these are the tokens of virginity (virgin tokens) of my daughter. And they shall spread the cloth to the face of the Elders of the City. 18 And the Elders of that City, they shall take ta-the man, and they shall chastise (punish) him; 19 and they shall penalize (fine) him a hundred of silver, and they shall be given to the father of the young girl, for an evil name has gone out (went out) upon a virgin of Israel: and she shall be to him for a wife; shall not be able to send her away all of his days. 20 And if this word shall be true, they have not found the tokens of virginity (virgin tokens) of the young girl: 21 and they shall bring out the young girl to the entrance of the house of her father, and the men of her city, they shall skullcast (skullstone, weightcast, stonecast) her on the stones, and shall die of her: for has done of herself folly in Israel to fornicate (commit harlotry) at the house of her father: and you shall consume (fuel away burn away) the evil from your nearness.
22 If a man shall be found laying with a woman married of a husband, and they shall die, also both of them, the man that layed with the woman, and the woman: and you shall consume (fuel away burn away) the evil from Israel.
23 If shall be a young girl, a virgin, betrothed to a man, and a man finds her in the city, and lays with her; 24 and you shall bring out ta-both of them to the gate of that city, and you shall skullcast (skullstone, weightcast, stonecast) them on the stones, and they shall die; ta-the young girl upon the word which she did not cry out in the city; and ta-the man upon the word which had humbled ta-the wife of his neighbor: and you shall consume (fuel away burn away) the evil from your nearness.
25 And if in the field the man shall find ta-the young girl that is betrothed, and the man seizes on her, and lays with her: and the man shall die which layed with her by his aloneness: 26 and to the young girl you shall not do a word; was not to the young girl the sin of death: for as which shall arise a man upon his neighbor, and slays (murders) him a soul, so is this word: 27 for was found of her in the field, and the young girl of the betrothed one cried out, and was not salvation to her.
28 When a man shall find a young girl, a virgin, who is not betrothed, and grabs (manipulates, surprises) her, and lays with her, and they are found; 29 and the man that layed with her shall give to the father of the young girl fifty of silver, and she shall be to him for a wife; under which has humbled her, is not able at sending her away all of his days.
30 A man shall not take ta-a wife of his father, and not shall uncover (expose) the skirt of his father.
(NOTE: Not all verses will have comments)
Verses one through three
1 You shall not see ta-the ox of your brother or ta-his lamb go astray (pushed away, driven away, outcasted), and you were veiled (hid) from them: that returning, you shall return them to your brother. 2 And if your brother is not near to you, and you do not know him, and you shall add (gather) him to the midst of your house, and shall be with you until your brother seeks him, and shall restore him to him. 3 And so you shall do to his donkey; and so you shall do to his clothing; and so you shall do all of the lost (wandered) of your brother which she loses (wanders) from him, and you have found her: you are not able to veil (hide) them.
Mark Biltz of El Shaddai Ministries noted that this was an act for a brother to return the items and animals with no questions asked, and the brother is not to make the items and animals as a "finders, keepers, losers, weepers" mentality against the owner. Mark also noted that the brother who has possession of the owner's items and animals is not to ask or require compensation and payback for all of the time and expenses the brother had to take care of the items and animals no matter how long it takes for the owner to find them.
Indirectly related, good example of lost and found is the Parable of the Prodigal Son, which is noted in the Gospel of Luke
Luke 15:3 And he spake this parable unto them, saying, 4 What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? 5 And when he hath found it, he layeth it on his shoulders, rejoicing. 6 And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. 7 I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. 8 Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? 9 And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. 10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. 11 And he said, A certain man had two sons: 12 And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. 13 And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. 14 And when he had spent all, there arose a mighty famine in that land; and he began to be in want. 15 And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. 16 And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. 17 And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! 18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, 19 And am no more worthy to be called thy son: make me as one of thy hired servants. 20 And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. 21 And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. 22 But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: 23 And bring hither the fatted calf, and kill it; and let us eat, and be merry: 24 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.
In the Parable of the Prodigal Son, the younger brother is a representation of the Lost Ten Tribes of the Northern House of Israel who were exiled into Assyria aroudn 722 BC, and the other brother is a representation of Southern House of Judah. Yeshua came to save the world, including the Lost Ten Northern Tribes of Israel, which is based in the Gospel Matthew
Matthew15:24 But He answered and said, I am not sent but unto the Lost Sheep of the House of Israel.
Don't forget that the Southern House of Judah still has the Tanakh, and they were not divorced by hwhy, in which they were not lost. Whereas, the Northern House of Israel, a.k.a. Ephraim, or Joseph, were divorced and lost. Yeshua came to earth to save the "Lost Sheep" of the Lost Ten Tribes of the Northern House of Israel.
Verse four
4 You shall not see ta-a donkey of your brother or his ox fallen in the way, and you veil (hide) from them: that rising, you shall rise with him.
It is probable that Yeshua based this week's Torah portion passage in His confrontation to the Pharisees, which is noted in the Gospels of Matthew and Luke
Matthew 12:9 And when He was departed thence, He went into their synagogue: 10 And, behold, there was a man which had his hand withered. And they asked Him, saying, Is it lawful to heal on the Shabbath days? That they might accuse Him. 11 And He said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Shabbath day, will he not lay hold on it, and lift it out? 12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the Shabbath days. 13 Then saith He to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other. 14 Then the Pharisees went out, and held a council against Him, how they might destroy Him.
Luke 14:1 And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the Shabbath day, that they watched Him. 2 And, behold, there was a certain man before Him which had the dropsy. 3 And Yeshua answering spake unto the Lawyers and Pharisees, saying, Is it lawful to heal on the Shabbath day? 4 And they held their peace. And he took him, and healed him, and let him go; 5 And answered them, saying, Which of you shall have a donkey or an ox fallen into a pit, and will not straightway pull him out on the Shabbath day? 6 And they could not answer Him again to these things.
Verse five
5 Shall not be a vessel of a valiant (mighty) man upon a woman, and a valiant (mighty) man shall not wrap a clothing (dress) of a woman: for anyone (all) doing these are an abomination (abhorrence) at (of) hwhy, your Elohim.
6 When shall encounter (befallen) to your face a nest of a bird in the way, in any tree, or upon the Earth, of nestlings or eggs, and the mother is crouching upon the nestlings, or upon the eggs, you shall not take the mother upon the sons: 7 Sending away, you shall send away ta-the mother, and you shall take ta-the sons for yourself; by that, shall be good (well) to you, and you shall be lengthened (prolonged) of days.
8 When you build a new house, and you shall do (make) a parapet (guard rail) for your roof (housetop), and you will not put bloods on your house, when shall fall the fallen one from him.
9 You shall not seed (sow) your vineyard with diverse kinds (two kinds): lest the fullness (ripeness) of your seed which you have sown and the produce of your vineyard, she shall be desanctified (unholy, desecrated).
10 You shall not plow on an ox and on a donkey together.
11 You shall not wrap (wear) mixed garment entities (linsey-woolsey) of wool and of flax together.
12 You shall make twisted threads for yourself upon the four quarters of your covering (concealment, raiment) which you shall cover (conceal) on her.
This was the ancient form of homosexuality and lesbianism, especially during Biblical times, and it is based from the Canaanites who did this kind of practice, which is noted in the Torah portion of Akharey Moth, in the book of Leviticus
Leviticus 18:26 And you, you shall guard, (keep, observe), ta-My Statutes and ta-My Judgments, and you shall not do (act) from any of these abominations (disgustingness, detestables, abhorrences) at the native and the stranger that sojourns in your midst: 27 for the men of the land who are to your faces have done ta-all of these abominations (disgustingness, detestables, abhorrences), and the land, she is defiled (polluted, unclean);
The next earliest record, by far, was in the Greek era, in Greek plays, where men were dressed like women to play women's roles. It has been occurring a lot in our society today which is now the worst in human history, now that a major ruling by the courts recently gave the green light to make homosexuality an equal status to heterosexuality, and "transgenderism" has now become a new normal in the world's society. We are guaranteed to be nearing the Seven Years Tribulation, and I believe it is knocking at the door as of August 20, 2018.
Verses six and seven
6 When shall encounter (befallen) to your face a nest of a bird in the way, in any tree, or upon the Earth, of nestlings or eggs, and the mother is crouching upon the nestlings, or upon the eggs, you shall not take the mother upon the sons: 7 Sending away, you shall send away ta-the mother, and you shall take ta-the sons for yourself; by that, shall be good (well) to you, and you shall be lengthened (prolonged) of days.
This is another commandment with the same message, which is noted in the Torah portion R'ey, in the book of Deuteronomy
Deuteronomy 14:21 ...You shall not boil a kid in the milk of his mother.
This week's Torah portion passage would be an act of mockery by an Israelite to take the parent with its young. Monte Judah of Lion and Lamb Ministries noted that letting the mother bird go is an act of mercy. I would also say that the act of mercy also implies to not to cook the kid in his mother's milk as well, and if one did, it would be an act of a hardened heart, the same way for letting the mother go and not killing her. This is based on The Fifth Word (Commandment) to honor your mother and father, which is noted in the Torah portion of Emor, in the book of Exodus
Exodus 20:12 Honor (Give weight) ta-your father and ta-your mother, by that, your days may be lengthened (long) upon the ground which hwhy, your Elohim, is giving to you.
One killing a mother with the young is no different than rebelling against one's own mother and father. Boiling a kid in his mother's milk is an act of mockery against the mother that bore the kid, and would be no different if that person did it against one's own mother and father.
Monte Judah also noted that it is natural for a mother bird to protect her young.
Notice in verse seven of this week's Torah portion passage that the words "you" and "yourself" are boldened in pink. In Hebrew grammar, in the Hebrew text, they are noted in the feminine singular gender. What hwhy is telling us is that He wanted their souls to take the sons only, so that their souls will be well. We as believers in Yeshua took the Son of Elohim, Yeshua, to our souls, by that, our souls will be "eternally well".
!!!hwhy Kl dbk
Verse nine
9 You shall not seed (sow) your vineyard with diverse kinds (two kinds): lest the fullness (ripeness) of your seed which you have sown and the produce of your vineyard, she shall be desanctified (unholy, desecrated).
This is a recall of the Torah portion of K'doshim, in the book of Leviticus
Leviticus 19:19 You shall keep ta-My Statutes. You shall not copulate (crossbreed, make squat) two kinds on your cattle: You shall not seed diverse kinds (two kinds) of your field: and shall not ascend (come up) upon you a garment of two kinds of mixed garment entities (of linsey woolsey).
A possible reason for this, because each kind of grapes and each kind of produce have their own unique pace of growth stages and maturity. Unfortunately, growers and scientists have done this to some produce already. For example, in relation to apples, one apple named Apple Glory is a cross breed between a Fuji apple and a Golden Delicious apple.
Verse ten
10 You shall not plow on an ox and on a donkey together.
An example would be that the two animals have different pace speeds. An ox is a little bigger and stronger than the donkey, and it would take the donkey more energy to keep up with the ox. Also a donkey sometimes wants to be stubborn and wants to stop on its own accord while the bull wants to keep moving, thus hindering the flow of the pace. But a more revealing perspective, which I give the glory to hwhy for revelaing this to me, is that the ox is "kosher" for sacrifice to the Altar of hwhy, whereas the donkey is "not kosher" for sacrifice to the Altar of hwhy. In other words, hwhy was saying to not to yoke "a clean animal and an unclean animal together".
Indirectly related, in the Brith Khadashah (the New Covenatnt), theapostle Paul applied this week's Torah portion passage to believers and non-believers, which is noted in his letter to the assembly in Corinth
2 Corinthians 6:14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? 15 And what concord hath Messiah with Belial? Or what part hath he that believeth with an infidel? 16 And what agreement hath the Temple of hwhy with idols? For ye are the Temple of the Living Elohim; as hwhy hath said, I will dwell in them, and walk in them; and I will be their Elohim, and they shall be My People. 17 Wherefore come out from among them, and be ye separate, saith hwhy, and touch not the unclean thing; and I will receive you, 18 And will be a Father unto you, and ye shall be My sons and daughters, saith hwhy Almighty.
Verse eleven
11 You shall not wrap (wear) mixed garment entities (linsey-woolsey) of wool and of flax together.
This is also a recall of the Torah portion of K'doshim, in the book of Leviticus
Leviticus 19:19 You shall keep ta-My Statutes. You shall not copulate (crossbreed, make squat) two kinds on your cattle: You shall not seed diverse kinds (two kinds) of your field: and shall not ascend (come up) upon you a garment of two kinds of mixed garment entities (of linsey woolsey).
In the King James Version, it is translated as linen.
Looking at the word LINEN
The Hebrew word or linen is "peesh-teh"- Peh, Shin, Tet, Heh (hjsp). It is from Strong's Concordance number 6593, and its definition
From the same as H6580 as in the sense of comminuting; linen (that is, the thread, as carded): - flax, linen.
from 6580 "pash" (sp), and its definition
Probably from an unused root meaning to disintegrate; stupidity (as a result of grossness or of degeneracy): - extremity.
The problem with this translation is that there are two Hebrew words already for the English translation. The most popular and most commonly used Hebrew word for linen is "sheysh" (ss), and a lesser known Hebrew word used for linen is "bahd" (db) (Exodus 28:42), possibly where we get our Modern English word "body". The Hebrew word "peeshteh" is commonly translated as "flax" in the Torah, as during the Exodus, when the barley and the flax were smitten during the plagues in Egypt. Therefore, the English word "flax" in my opinion is the more correct translation. The purpose of this Commandment is that the wool comes from an "animal", and the flax comes from a "plant". In other words, the intent of this verse is to say not to mix "animal" and "plant" threads together.
!!!hwhy Kl dbk
Verse twelve
12 You shall make twisted threads for yourself upon the four quarters of your covering (concealment, raiment) which you shall cover (conceal) on her.
This is taken from the Torah portion of Sh'lakh L'kha, in the book of Numbers
Numbers 15:37 And hwhy spoke to Moses, to say, 38 Speak to the Sons of Israel, and you shall say to them: and they shall do (make) for themselves tassels (fringes) upon the corners (wings) of their garments for their generations, and they shall give upon the tassels (fringes) of the corners (wings) a thread of blue: 39 And shall be to you for a tassel (fringe), and you shall look upon him, and you shall remember ta-all of the Commandments of hwhy, and you shall do them; and you shall not search (tour) after your hearts and after your eyes which you go whoring (fornicate) after them: 40 By that you shall remember, and you shall do ta-all of My Commandments, and you shall be Sacred Ones (Holy Ones) to your Elohim. 41 I am hwhy, your Elohim, which I brought you out from the land of Egypt, to be to you for Elohim: I am hwhy, your Elohim.
The tassels are to only have "one" string of blue, and not more than one. The purpose of having that one thread of blue in the tassels is to know that the Commandments of hwhy are from "the heavens" and to remember His Heavenly Commandments, because they are "His Kingdom's Commandments", which came from the Kingdom of Heaven, to show that there is only one set of Commandments. The heavenly skies are of the color blue, and that is why the blue thread, which gives us the heavens-earth connection.
!!!hwhy Kl dbk
This connects to what Yeshua said in the Gospel of Matthew
Matthew 6:33 But seek ye first the Kingdom of hwhy, and His Righteousness; and all of these things shall be added unto you.
When one seeks the blue thread, it is seeking the Kingdom of hwhy.
Notice in this week's Torah portion passage that "yourself" is boldened in pink. In Hebrew grammar, in the Hebrew text, it is noted in the feminine singular gender. What hwhy is telling us is that He wanted their souls to look upon the tassels and remember the Commandments. A good part of us as believers in Yeshua wear tassels, and remember the Commandments that we live as best as we can, and remember that Yeshua is the Word of the Commandments.
!!!hwhy Kl dbk
On the part of the "Avinu", or "Our Father" prayer, Yeshua also says this part for us to pray, also in the Gospel of Matthew
Matthew 6:10 Thy kingdom come. Thy will be done as in the heavens, so is on the earth.
It is commonly translated to say the earth first, but as Jonathan Cahn of Beth Israel Worship Center noted in his "Sapphires" magzine that in the Greek text, it gives "the heavens" first, then the earth. This makes sense, because throughout the Tanakh, it has noted "the heavens" first. The best example is noted in the Torah portion of B'reyshith, in the book of Genesis
Genesis 1:1 In the first/beginning, Elohim created ta the Heavens and ta-the Earth.
We as believers in the Messiah are doing His Commandments on the earth which came from the Kingdom of Heaven. Hence, His will be done in earth as it is done in heaven.
This is a sketch example of a tassel with one thread of blue
Looking at the following words:
TASSELS
The Hebrew word for tassels in the Numbers passage is "tsee-tseeth"- Tsade, Yod, Tsade, Tav (tuyu). It is from Strong's Concordance number 6734, and its definition
Feminine of H6731; a floral or wing like projection, that is, a fore lock of hair, a tassel: - fringe, lock.
from 6731 "tseets" or "tseeyts" (Uu or Uyu), and its definition
From H6692; properly glistening, that is, a burnished plate; also a flower (as bright colored); a wing (as gleaming in the air): - blossom, flower, plate, wing.
from 6692 "tsoots" (Uwu), and its definition
A primitive root; to twinkle, that is, glance; by analogy to blossom (figuratively flourish): - bloom, blossom, flourish, shew self.
The Hebrew word "tsee-tseeth" used in the Hebrew text in this chapter, that references to remember the Commandments of hwhy, tells us the tassels are feminine, because the Commandments of hwhy are feminine
CORNER
The Hebrew word for corner of the Numbers passage is "kah-naph"- Kuph, Nun, Peh Tsophit (Pnq) It is from Strong's Concardance number 3671, and its definition
From H3670; an edge or extremity; specifically (of a bird or army) a wing, (of a garment or bed clothing) a flap, (of the earth) a quarter, (of a building) a pinnacle: - + bird, border, corner, end, feather [-ed], X flying, + (one an-) other, overspreading, X quarters, skirt, X sort, uttermost part, wing ([-ed]).
from 3670 "kah-naph", and its definition
A primitive root; properly to project laterally, that is, probably (reflexively) to withdraw: - be removed.
This is where we get our English word "canope". This is in a way saying that we are putting the Torah from the heavens on the "canope" of our garments.
In verse thirty nine of the Sh'lakh L'kha passage, hwhy was basically saying was that we cannot trust our hearts and eyes, because they are evil. The word for "search" is the same Hebrew word "toor" (rwt), which is noted in the Torah portion of Sh'lakh L'kha, in the book of Numbers, when the twelve spies went to search the land. In other words, we are not to "tour" our hearts and our eyes, like the ten spies that searched the land did. This was supported by the prophet Jeremiah regarding the heart, which he noted in his book
Jeremiah 17:9 The heart is deceitful above all things, and desperately wicked: who can know it?
The apostle John noted that these things are lovers of the world, which are noted in his epistle
1 John 2:15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17 And the world passeth away, and the lust thereof: but he that doeth the Will of the Lord abideth for ever.
Also, the pride of life comes from the heart. This is supported by the prophet Jeremiah, which he noted in his book
Jerermiah 49:15 For, lo, I will make thee small among the heathen, and despised among men. 16 Thy terribleness hath deceived thee, and the pride of thine heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill: though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith hwhy.
That is why we as believers need to depend on hwhy, our Heavenly Father, through Yeshua, the Messiah, because we cannot do it in our own strength and our own effort. We need the tassels to remind us to follow His Will and His Commandments.
This "one blue thread" also symbolizes "Yeshua, the Living Word" made 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. 4 In Him was Life; and the Life was the Light of men. 5 And the Light shineth in darkness; and the darkness comprehended Him not.... 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.
Ever wondered why the Jewish people don't have "the one blue thread" included in their tassels? I have a theory: For one, they have no excuse in general to have it on, because it is in their Torah. But second, though they don't do it concsiously today, at one point in time, they somehow knew that the one blue thread was symbolic to Yeshua, the Living Word made flesh. They somehow have made a decision to remove the one blue thread from their tassels from publicly displaying it, because they were afraid that their Jewish people would see it and figure out that it would be connected to Yeshua, the symbolic One Blue Thread, who is the Living Word made Flesh. Also, they were afraid that if the Jews figured it out, being political as they were and still are today, they were afraid that if the Jews figured it out, they would leave the Judaism religion and turn to follow Yeshua. A good example of this is the earliest account known, where the Jewish religious authorities, in many ways, expressed their fear that the people would follow Yeshua, which is noted in the Gospel of John
John 12:9 Much People of the Jews therefore knew that he was there: and they came not for Yeshua's sake only, but that they might see Lazarus also, whom He had raised from the dead. 10 But the Chief Priests consulted that they might put Lazarus also to death; 11 Because that by reason of him many of the Jews went away, and believed on Yeshua. 12 On the next day much People that were come to the Feast, when they heard that Yeshua was coming to Jerusalem, 13 Took branches of palm trees, and went forth to meet Him, and cried, Hosanna: Blessed is the King of Israel that cometh in the Name of hwhy. 14 And Yeshua, when He had found a young donkey, sat thereon; as it is written, 15 Fear not, Daughter of Sion: behold, thy King cometh, sitting on an donkey's colt. 16 These things understood not His disciples at the first: but when Yeshua was glorified, then remembered they that these things were written of Him, and that they had done these things unto Him. 17 The People therefore that was with Him when He called Lazarus out of his grave, and raised him from the dead, bare record. 18 For this cause the People also met Him, for that they heard that He had done this Miracle. 19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? Behold, the world is gone after Him.
Based on the Gospel of John's passage, the Jewish Rabbis feared this as well, and this is possibly why they have decided to remove the one blue thread which is still in effect to this day.
There is a Brith Khadashah (the New Testament) account regarding these tassels, which is noted in the Gospels of Matthew and Luke
Matthew 9:20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind Him, and touched the hem of His Garment: 21 For she said within herself, If I may but touch His Garment, I shall be whole. 22 But Yeshua turned Him about, and when He saw her, He said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.
Luke 8:43 And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, 44 Came behind Him, and touched the Border of His Garment: and immediately her issue of blood stanched. 45 And Yeshua said, Who touched Me? When all denied, Peter and they that were with Him said, Master, the multitude throng Thee and press Thee, and sayest Thou, Who touched Me? 46 And Yeshua said, Somebody hath touched Me: for I perceive that Virtue is gone out of Me. 47 And when the woman saw that she was not hid, she came trembling, and falling down before Him, she declared unto Him before all the People for what cause she had touched Him, and how she was healed immediately. 48 And He said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.
Looking at the words HEM and BORDER
The Greek word for hem and border is "kraspedon" (kraspedon). It is from Strong's Concordance number 2899, and its defintion
Of uncertain derivation; a margin, that is, (specifically) a fringe or tassel: - border, hem.
This proves that Yeshua was following this week's Torah portion passage Himself by wearing these tassels while on the earth, because He is the Word manifested in the Flesh.
!!!hwhy Kl dbk
CHAPTER 23
Deuteronomy 23:1-25
(23:2-26 In the Hebrew)
Deu 23:1 A wounded, a mutilated (collapsed), and a cut penis shall not enter in the Assembly of hwhy.
2 A mixed bastard shall not enter in the Assembly of hwhy; also the tenth generation shall not enter of him in the Assembly of hwhy. 3 An Ammonite and a Moabite shall not enter in the Assembly of hwhy; also the tenth generation shall not enter of them in the Assembly of hwhy unto ages: 4 upon the word which they did not encounter (meet) you on the bread and on the water in the way, in your coming out from Egypt; and of the which was hired upon you ta-Balaam, son of Beor, from Pethor of Aram Naharaim, to despise (curse) you. 5 And hwhy, your Elohim, was not willing to listen to Balaam; and hwhy, your Elohim, converted for you ta-the curse to a blessing, for hwhy, your Elohim, loves you. 6 You shall not seek their peace and their goodness all of your days for ages. 7 You shall not abhor (loathe) an Edomite; for he is your brother: you shall not abhor (loathe) an Egyptian; for you were a stranger (sojourner) in his land. 8 The third generation of the sons which they shall birth to them shall enter by themselves in the Assembly of hwhy. 9 When you go out to the camp upon your enemies, and you shall be guarded (kept, be hedged) from every evil word.
10 If shall be among you a man which shall not be clean from an accident (happenstance, occurrence) at night, and shall go out from outside by the Camp, shall not come to the midst of the Camp: 11 And shall be by the facing of the mixing period (evening) shall bathe in the water: and as the going of the sun shall come the midst of the Camp. 12 And a hand (hand area), she shall be from the outside by the Camp, and you shall go out there outside:
13 And a stake (peg), she shall be to you upon your spade (paddle, weapon) [ear]; and shall be in your sitting outside, and you shall dig in her, and you shall turn back (?return?), and you shall cover (conceal) ta-your outgoing: 14 for hwhy, your Elohim, is walking in the nearness of your Camp to deliver you and to give your enemies to your face; and your Camp shall be Sacred (Holy): and shall not seen among you exposed (naked) word and shall turn back ?(return?) from after you.
15 You shall not surrender (shut up) a slave to his master, the servant, which has escaped to you from with his master: 16 shall dwell with you in your nearness, in the place which shall be chosen in one of your gates in goodness (wellness) to him: you shall not oppress (maltreat) him.
17 She shall not be a female desanctifier (unholy one, whore) from the Daughters of Israel, and shall not be a male desanctifier (unholy one, homosexual) from the Sons of Israel.
18 You shall not bring the hire (gift) of a whore (harlot, an adulterer) and the price of a dog (?male prostitute?) at the House of hwhy, your Elohim, for any Vow Offering: for both of these are also an abomination (abhorrence) at (of) hwhy, your Elohim.
19 You shall not lend of interest to your brother; lend of interest of silver, lend of interest of food, lend of interest of any word that is of lent of interest: 20 you may lend of interest to a foreigner; and you shall not lend of interest to your brother: by that, hwhy, your Elohim, shall bless you in all that your hand sends forth upon the Land which you are going there to possess (occupy) her.
21 When you vow a vow to hwhy, your Elohim, you shall not delay (procrastinate) to repay (recompense, restitute) him: for requiring, hwhy, your Elohim, shall require from with you; and shall be sin against you. 22 And if (when) you shall forbid (forsake, make idle) to vow, shall not be sin in you. 23 From going out of your lips, you shall guard (keep, observe), and you shall do; as the which you have vowed to hwhy, your Elohim, of a Freewill Offering which you have spoken on your mouth.
24 When you come in the vineyard of your neighbor, and you may eat grapes according to your soul at (of) your satisfaction; and you shall not give to your vessel. 25 When you come on the stalks (arisen stalks) of your neighbor, and you may pluck (strip off) the grain heads on your hand; and you shall not quiver (shake, move, wave) a sickle upon the stalks (arisen stalks) of your neighbor.
(NOTE: Not all verses will have comments)
Verses two through nine
2 A mixed bastard shall not enter in the Assembly of hwhy; also the tenth generation shall not enter of him in the Assembly of hwhy. 3 An Ammonite and a Moabite shall not enter in the Assembly of hwhy; also the tenth generation shall not enter of them in the Assembly of hwhy unto ages: 4 upon the word which they did not encounter (meet) you on the bread and on the water in the way, in your coming out from Egypt; and of the which was hired upon you ta-Balaam, son of Beor, from Pethor of Aram Naharaim, to despise (curse) you. 5 And hwhy, your Elohim, was not willing to listen to Balaam; and hwhy, your Elohim, converted for you ta-the curse to a blessing, for hwhy, your Elohim, loves you. 6 You shall not seek their peace and their goodness all of your days for ages. 7 You shall not abhor (loathe) an Edomite; for he is your brother: you shall not abhor (loathe) an Egyptian; for you were a stranger (sojourner) in his land. 8 The third generation of the sons which they shall birth to them shall enter by themselves in the Assembly of hwhy. 9 When you go out to the camp upon your enemies, and you shall be guarded (kept, be hedged) from every evil word.
The purpose that these nations were noted, becuase the males either did evil against the Sons of Israel, or it was not allowed for a period of generations, as the Edomites and the Egyptians for the third generation can come into the Camp. This was hwhy's Act of Mercy to the Edomites and the Egyptians.
One Moabitess that came into the land of Israel was Ruth, from the book of Ruth. We could roughly configure the time line she came into the land of Israel by looking at the account the House of hwhy was built, which is noted in the book of the Kings
1 Kings 6:1 And it came to pass in the four hundred and eightieth year after the sons of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month Zif, which is the second month, that he began to build the House of hwhy....38 And in the eleventh year, in the month Bul, which is the eighth month, was the house finished throughout all the parts thereof, and according to all the fashion of it. So was he seven years in building it.
Roughly, the Temple started about 956 BC and was finished about 949 BC during the eleventh reign of King Solomon. King David started to reign around 1000 BC in Judah for 6 1/2 years and all of Israel for 33 1/2 years. King David was thirty years old when he reign. This would take his birth to about 1030 BC. His father, Jesse, had seven sons before David. He would have been roughly between thirty and forty years old having David. This takes it to between 105o and 1060 BC. Jesse's father, Obed, could have been in his twenties when Jesse was born. This would take it to around between 1090-1095 BC and 1080-1085 BC. Say it was around 1100 BC that Ruth gave birth to Obed. That was about 151 years prior to the beginning of the Temple to be built, which it finished 480 years after the Exodus. Since Moses made this Commandment to the People, It was 440 years ago from the time hwhy's Temple began to be built that Moses said this verse to the Israelites. Take 151 years and subtract it from 440 years, and it comes to 249 years later by the time Ruth came into the land of Israel.
Now figuring a generation could have been between twenty and twenty five years each, multiplying that by ten generations, that would take it to between 200 years with a 49 years difference at the time of Moses, and 250 years with one year before Moses said this. This would fit within the timeline that Ruth the Moabitess came into the land, and strongly probable that she was the eleventh generation of a Moabite. That is why she had the right to go into the land of Israel and become an Israelitess.
Verses thirteen and fourteen
13 And a stake (peg), she shall be to you upon your spade (paddle, weapon) [ear]; and shall be in your sitting outside, and you shall dig in her, and you shall turn back (?return?), and you shall cover (conceal) ta-your outgoing: 14 for hwhy, your Elohim, is walking in the nearness of your Camp to deliver you and to give your enemies to your face; and your Camp shall be Sacred (Holy): and shall not seen among you exposed (naked) word and shall turn back ?(return?) from after you.
We do not know if king Saul did this, but it was most likely that he did not, which is noted in the book of the prophet Samuel
1 Samuel 24:1 And it came to pass, when Saul was returned from following the Philistines, that it was told him, saying, Behold, David is in the wilderness of Engedi. 2 Then Saul took three thousand chosen men out of all Israel, and went to seek David and his men upon the rocks of the wild goats. 3 And he came to the sheepcotes by the way, where was a cave; and Saul went in to cover his feet: and David and his men remained in the sides of the cave.
This weeks Torah portion passage compares, if not supports the account, which is noted in the Torah portion of B'reyshith, in the book of Genesis
Genesis 3:8 And they [Adam and Khavah (Eve)] heard ta-the Voice of hwhy Elohim walking in the Garden by the breeze (wind) of the day:
It is probable that hwhy can still walk on the Earth, even to this day.
Verses fifteen and sixteen
15 You shall not surrender (shut up) a slave to his master, the servant, which has escaped to you from with his master: 16 shall dwell with you in your nearness, in the place which shall be chosen in one of your gates in goodness (wellness) to him: you shall not oppress (maltreat) him.
In the Brith Khadashah (the New Covenant), the apostle Paul made an exception to that rule, which is noted in his letter to Philemon
Philemon 1:1 Paul, a prisoner of Yeshua Messiah, and Timothy, our brother, unto Philemon, our dearly beloved, and fellowlabourer,... 10 I beseech thee for my son, Onesimus, whom I have begotten in my bonds: 11 Which in time past was to thee unprofitable, but now profitable to thee and to me: 12 Whom I have sent again: thou therefore receive him, that is, mine own bowels: 13 Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the Gospel: 14 But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly. 15 For perhaps he therefore departed for a season, that thou shouldest receive him for ever; 16 Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord? 17 If thou count me therefore a partner, receive him as myself. 18 If he hath wronged thee, or oweth thee ought, put that on mine account; 19 I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.
Onesimus was a servant runing away from his master. Then as he was staying with Paul, he received Yeshua by Paul and has now become a brother in the Messiah to Philemon, his master, and returned to him. The point is, Onesimus either was taught by his master, Philemon, or he heard Philemon or Paul speaking this Torah passage and remembered it. Based on the circumstances, Philemon became a believer in Messiah, and knew of the apostle Paul. Philemon's servant, Onesmius, most likely was present with his master when Paul was around, teaching the Gospel in Philemon's presence, and escaped to Paul and accepted Yeshua into his life. When Onesimus stole money, he might have recalled this Torah verse and applied it by running away to Paul, because at the time, he had to have known that Paul was in the vicinity, or in the next town. By rights, Paul could have kept him, but because Onesimus became a brother in Yeshua and repented, Paul returned him to his master.
Verse seventeen
17 She shall not be a female desanctifier (unholy one, whore) from the Daughters of Israel, and shall not be a male desanctifier (unholy one, homosexual) from the Sons of Israel.
These things occurred during the time of the Kings and the Prophets. Some examples are noted in the book of the Kings and in the book of the prophet Hosea
1 Kings 14:21 And Rehoboam, son of Solomon, reigned in Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which hwhy did choose out of all the Tribes of Israel, to put ta-His Name there. And his mother's name was Naamah, an Ammonitess. 22 And Judah did evil in the Eyes of hwhy, and they provoked him to jealousy with their sins which they had committed, above all that their fathers had done. 23 For they also built them high places, and images, and groves, on every high hill, and under every green tree. 24 And there were also male prostitutes in the land: and they did according to all the abominations of the nations which hwhy cast out before the Sons of Israel.
Hosea 4:14 I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the People that doth not understand shall fall.
Verses nineteen and twenty
19 You shall not lend of interest to your brother; lend of interest of silver, lend of interest of food, lend of interest of any word that is of lent of interest: 20 you may lend of interest to a foreigner; and you shall not lend of interest to your brother: by that, hwhy, your Elohim, shall bless you in all that your hand sends forth upon the Land which you are going there to possess (occupy) her.
It is obvious that this Commandment is not being practiced today. It should have been applied to United States citizens from the banking industries, college loan industries, credit card industries, etc, but they are greedy, and have been continuously charging interest to those who borrowed money.
Verses twenty four and twenty five
24 When you come in the vineyard of your neighbor, and you may eat grapes according to your soul at (of) your satisfaction; and you shall not give to your vessel. 25 When you come on the stalks (arisen stalks) of your neighbor, and you may pluck (strip off) the grain heads on your hand; and you shall not quiver (shake, move, wave) a sickle upon the stalks (arisen stalks) of your neighbor.
Looking at the word STALK (ARISEN STALK)
The Hebrew word for stalk (arisen stalk) head is "m'lee-lah"- Mem, Lamed, Yod, Lamed, Heh (hlylm). It is from Strong's Concordance number 4425, and its definition
From H4449 (in the sense of cropping (compare H4135)); a head of grain (as cut off): - ear.
from 4449 "m'lahl" (llm), and its definition
(Chaldee); corresponding to H4448; to speak: - say, speak (-ing).
from 4448 "mah-lahl" (llm), and its definition
A primitive root; to speak (mostly poetical) or say: - say, speak, utter.
One plucking the stalk heads and the grapes is symbolic to taking "the Word" with the intent to eat the Word, to ingest the Word and for the Word to become part of us.
!!!hwhy Kl dbk
CHAPTER 24
Deuteronomy 24:1-22
Deu 24:1 When a man shall take a woman, and marries her, and shall be, if she does not find favor (grace) in his eyes, for was found in her a word of disgrace (nakedness): and shall write for her a Scroll of Divorce, and shall give in her hand, and shall send her away from his house, 2 and shall go out from his house, and shall walk (go), and she shall become to another man, 3 and the latter man hates her, and writes for her a Scroll of Divorce, and gives in her hand, and sends her away from his house; or when (if) shall die the latter man which took her to himself for a wife; 4 her first husband which had sent her away will not be able for returning to take her to be to himself for a wife after which was defiled of her; for she is an abomination (abhorrence) to the Face of hwhy: and you shall not cause to sin ta-the Land which hwhy, your Elohim, is giving to you of an inheritance.
5 When (If) a man shall take a new woman, shall not go out in the army (muster), and shall not go over upon him to any word: shall be free to his house of one year, and shall rejoice of ta-his woman which was taken.
6 Shall not pledge the lower grain stone (lower mill stone) or the wheel: for he is a pledging soul.
7 If a man shall be found stealing a soul from his brothers from the Sons of Israel, and makes merchandise (?heap sheaf?, ?bind sheaf?) on him, and sells him; and that thief shall die; and you shall consume (fuel away, burn away, kindle away) the evil from your nearness.
8 Be of guard (Keep, Observe, Take heed) in the plague of the leprosy to guard (keep, observe, take heed, watch) much, and to do according to [(as)] all that the Priests, the Levites, which they shall teach you: as the which I have commanded them, you shall be guard (keep, observe, take heed) to do. 9 Remember ta which hwhy, your Elohim, did to Miriam in the way in your coming out from Egypt.
10 When you lend on your neighbor a loan of anything, you shall not go to his house to fetch his pawned thing (pawned item), 11 You shall stand on the outside, and the man which you lent on him shall bring out to you ta-the pawned thing (pawned item) to the outside. 12 And if the man he is poor, you shall not sleep (lay) in his pawned thing (pawned item): 13 that returning, you shall return to him ta-the pawned thing (pawned item) as the going of the sun, and shall lay in his raiment (clothing), and shall bless you: and to you, she shall be righteous to the Face of hwhy, your Elohim.
14 You shall not oppress (deceive, defraud) a poor and a needy hired servant from your brothers or from your strangers (sojourners) which are in your land in your gates: 15 You shall give his wages (payment, hire) in his day, you shall not have the sun go upon him; for he is poor, and he would lift up to him ta-his soul: and shall not be crying upon you to hwhy, and shall be sin against you.
16 The fathers, they shall not die upon the sons, and the sons, they shall not die upon the fathers: a man shall die in his sin.
17 You shall not wrestle (bend away, stretch, pervert) the judgment of a stranger (sojourner), an orphan (fatherless); nor take pledge of a garment of a widow: 18 and you shall remember, for you were a slave in Egypt, and hwhy, your Elohim, redeemed you from there: Upon thus, I am commanding you to do ta-this Word.
19 When you reap (harvest) your harvest in your field, and you have forgotten an omer-sheaf in the field, you shall not return to take him: shall be for the stranger (sojourner), for the orphan (fatherless), and for the widow: by that, hwhy, your Elohim, may bless you in all of the doing (work) of your hand. 20 When you beat your olive tree, you shall not shake what is behind you: shall be for the stranger (sojourner), for the orphan (fatherless), and for the widow. 21 When you clip your vineyard, you shall not overdo (glean) afterward: shall be for the stranger (sojourner), for the orphan (fatherless), and for the widow. 22 And you shall remember when you were a slave in the land of Egypt: Upon thus, I am commanding you to do ta-this Word.
(NOTE: Not all verses will have comments)
Verses one through four
1 When a man shall take a woman, and marries her, and shall be, if she does not find favor (grace) in his eyes, for was found in her a word of disgrace (nakedness): and shall write for her a Scroll of Divorce, and shall give in her hand, and shall send her away from his house, 2 and shall go out from his house, and shall walk (go), and she shall become to another man, 3 and the latter man hates her, and writes for her a Scroll of Divorce, and gives in her hand, and sends her away from his house; or when (if) shall die the latter man which took her to himself for a wife; 4 her first husband which had sent her away will not be able for returning to take her to be to himself for a wife after which was defiled of her; for she is an abomination (abhorrence) to the Face of hwhy: and you shall not cause to sin ta-the Land which hwhy, your Elohim, is giving to you of an inheritance.
Rico Cortes of Wisdom in Torah Ministries gets most of the credit for most, if not all, this information which he noted back in 2008.
This is what happened to the Ten Northern Tribes of the Northern Kingdom of Israel when they went astray playing the symbolic harlot by going after other elohim, causing displeasment to hwhy. hwhy reminded the People of Judah of this week's Torah portion passage of the divorced wife by what hwhy did to the Northern Kingdom, which is noted in the book of the prophet Jeremiah
Jeremiah 3:1 They say, If a man put away ta-his wife, and she go from him, and become another man's, shall he return unto her again? Shall not that land be greatly polluted? But thou hast played the harlot with many lovers; yet return again to me, saith hwhy. 2 Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. 3 Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore's forehead, thou refusedst to be ashamed. 4 Wilt thou not from this time cry unto Me, My Father, Thou art the Guide of my youth? 5 Will he reserve his anger for ever? Will he keep it to the end? Behold, thou hast spoken and done evil things as thou couldest. 6 hwhy said also unto me in the days of Josiah, the king, Hast thou seen that which backsliding Israel hath done? She is gone up upon every high mountain and under every green tree, and there hath played the harlot. 7 And I said after she had done ta-all of these things, Turn thou unto Me. But she returned not. And her treacherous sister, Judah, saw it. 8 And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her ta-a bill of divorce.... 20 Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with Me, O House of Israel, saith hwhy.
The only way hwhy could give a bill of divorce is that He was "the Husband" to Israel, which He was, as He was Israel's "First Husband". Also, most of the book of Hosea is about the Northern Kingdom committing whoredoms that caused hwhy to divorce her.
Related to this week's Torah portion passage, in the Brith Khadashah (the New Covenant), Yeshua accuses the Pharisees and Saducees on this very Torah regarding the bill of divorce, which is noted in the Gospel of Mark
Mark 10:1 And He arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan: and the People resort unto Him again; and, as He was wont, He taught them again. 2 And the Pharisees came to Him, and asked Him, Is it lawful for a man to put away his wife? Tempting Him. 3 And He answered and said unto them, What did Moses command you? 4 And they said, Moses suffered to write a bill of divorcement, and to put her away. 5 And Yeshua answered and said unto them, For the hardness of your heart he wrote you this precept. 6 But from the beginning of the creation Elohim made them male and female. 7 For this cause shall a man leave his father and mother, and cleave to his wife; 8 And they twain shall be one flesh: so then they are no more twain, but one flesh. 9 What therefore hwhy hath joined together, let not man put asunder. 10 And in the house His disciples asked Him again of the same matter. 11 And He saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. 12 And if a woman shall put away her husband, and be married to another, she committeth adultery.
According to Yeshua, the reason that Moses wrote this Torah Commandment, because men had hardened hearts, but reminded them when they married their wives they have become one flesh, like Adam and Khavah (Eve).
This is a great example where Yeshua was dealing with a woman that went through more than one husband, which is noted in the Gospel of John
John 4:5 Then cometh He to a city of Samaria, which is called Sychar [or Shechem], near to the parcel of ground that Jacob gave to his son, Joseph. 6 Now Jacob's well was there. Yeshua therefore, being wearied with His Journey, sat thus on the well: and it was about the sixth hour. 7 There cometh a woman of Samaria to draw water: Yeshua saith unto her, Give Me to drink. 8 (For His disciples were gone away unto the city to buy meat.) 9 Then saith the woman of Samaria unto him, How is it that Thou, being a Jew, askest drink of me, which am a woman of Samaria? For the Jews have no dealings with the Samaritans. 10 Yeshua answered and said unto her, If thou knewest the Gift of hwhy, and who it is that saith to thee, Give Me to drink; thou wouldest have asked of Him, and He would have given thee Living Water. 11 The woman saith unto Him, Sir, Thou hast nothing to draw with, and the well is deep: from whence then hast Thou that Living Water? 12 Art Thou greater than our father, Jacob, who gave us the well, and drank thereof himself, and his children, and his cattle? 13 Yeshua answered and said unto her, Whosoever drinketh of this water shall thirst again: 14 But whosoever drinketh of the Water that I shall give him shall never thirst; but the Water that I shall give him shall be in him a Well of Water springing up into Everlasting Life. 15 The woman saith unto Him, Sir, give me this water, that I thirst not, neither come hither to draw. 16 Yeshua saith unto her, Go, call thy husband, and come hither. 17 The woman answered and said, I have no husband. Yeshua said unto her, Thou hast well said, I have no husband: 18 For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly. 19 The woman saith unto Him, Sir, I perceive that Thou art a Prophet. 20 Our fathers worshipped in this mountain; and Ye say, that in Jerusalem is the place where men ought to worship. 21 Yeshua saith unto her, Woman, believe Me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. 22 Ye worship ye know not what: we know what we worship: for Salvation is of the Jews. 23 But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him. 24 hwhy is a Spirit: and they that worship Him must worship Him in spirit and in truth. 25 The woman saith unto Him, I know that Messiah cometh, which is called Messiah: when He is come, He will tell us all things. 26 Yeshua saith unto her, I that speak unto thee am He.
The Samaritan woman was a descendant of the Northern Kingdom of Israel that remained in the land around 732 BC. Yeshua said that she had five husbands. The Samaritan woman is a representation of the Ten Northern Tribes of Israel. The five husbands and the current man she was living with are representatives of the five kingdoms during the Northern Tribes existence:
First Husband: hwhy/Yeshua
Second Husband: The Assyrian Empire
Third Husband: The Babylonian Empire
Fourth Husband: The Media-Persian Empire
Fifth Husband: The Greek Empire
The Man Living With Her Not Her Husband: The Roman Empire
It has been commonly explained that the Egyptian Empire was also one of Israel's symbolic husbands, in specific the first husband to Israel, but they were not. The reason the Egyptian Empire was not the symbolic first husband, because the Israelites were not symbolically married to hwhy in Egypt, until they arrive at Mount Sinai three months later after they left Egypt, by receiving the Ten Words (Commandments), which is noted in the Torah portion of Yithro, in the book of Exodus
Exodus 19:1 In the third renewed month, on this day to the going out of the Sons of Israel from the land of Egypt, they came at the Wilderness of Sinai. 2 And they journeyed (pulled) up from Rephidim, and they came at the Wilderness of Sinai, and they camped in the wilderness; and Israel camped there at the front of the Mountain. 3 And Moses ascended to The Elohim, and hwhy called to him from the mountain, to say, Thus you shall say to the House of Jacob, and you shall tell (declare) to the Sons of Israel; 4 You, you have seen which I did to Egypt, and I have bore (carried, lifted up) you upon wings of eagles, and I brought you to Me. 5 And now, if listening, you will listen in My Voice, and you will keep (guard, observe) ta-My Covenant, and you will be to Me a Special Treasure from all of the peoples: for all of the Earth belongs to Me: 6 And you, you shall be to Me of a Kingdom of Priests, and a Sacred (Holy) Nation. These are the Words which you shall speak to the Sons of Israel. 7 And Moses came and called to the Elders of the People, and put to their faces ta-all of these Words which hwhy commanded him. 8 And all of the People, they answered together, and they said, We will do all which hwhy has spoken. And Moses returned ta-the words of the People to hwhy.
This was Israel's "Marriage Vow" to hwhy which was made at Mount Sinai after they left the Egyptian Empire, and Egypt was not Israel's symbolic first husband.
Also, the Samaritan woman, a representation of the Northern Kingdom of Israel, was first married to hwhy at Mount Sinai, and when hwhy divorced her, according to this week's Torah portion passage, He could not take her back. This is where Yeshua, who is hwhy, the First Husband, comes to die for His divorced and adulturous wife. Israel, which included both the Northern Kingdom of Israel and the Southern Kingdom of Judah. Then resurrects from the dead to become "the Renewed Batchelor" and "the Renewed Eligible Husband" again to redeem the Northern Kingdom who were scattered around the world, as well as the Southern Kingdom, and the rest of the world who want to be betrothed to Yeshua. Thank you Rico Cortes for revealing most, if not all of this information.
In relation to this segment, Rico Cortes did a teaching called "What is the Gospel?".
This is a video series teaching of this topic he did, when he was at God's Learning Channel, before he joined the Hebraic Roots Network. Click on each part, and it will take you to the Yah-Tube webpage.
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
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.
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
RICO CORTES
What is the Gospel? (Video)
Part One
Part Two
Part Three
Part Four
This is Rico Cortes's CD teaching of this subject. Right click the link and choose "Save target as".
Rico Cortes- What is the Gospel?
Verse five
5 When (If) a man shall take a new wife, shall not go out in the army (muster), and shall not go over upon him to any word: shall be free to his house of one year, and shall rejoice of ta-his wife whom was taken.
This week's Torah portion passage is related to last week's Torah portion of Shophtim, in the book of Deuteronomy, which consists of one of the officer's filtering process in having a "ready army" by removing the men who were betrothed to woman who have yet to experience their "one year honeymoon"
Deuteronomy 20:7 And who is the man which is betrothed (engaged) of a woman, and has not taken her? Shall go (walk away, be sent away) and shall return to his house, lest shall die in the war, and another man shall take her.
Verse six
6 Shall not pledge the lower grain stone (lower mill stone) or the wheel: for he is a pledging soul.
The best I could figure out is by comparing other accounts of pledging in the Bible, in which they used garments, which was noted earlier in this week's Torah portion, of non clothing items, and domesticated animals.
One good example of pledging of any valuable items is noted in the Torah portion of Vay-Yeyshev, in the book of Genesis
Genesis 38:12 And the days, they were many, and the daughter of Shuah, wife of Judah, she died; and Judah was comforted, and ascended upon the shearers of his flock, he and Hirah, his neighbor, the Adullamite, to Timnath. 13 And was told to Tamar, to say, Behold, your father-in-law is ascending to Timnath to shear his flock. 14 And she removed the garments of her widowhood from upon her, and she concealed herself in a veil, and she was veiled (wrapped, concealed), and she sat in the entrance of Enaim which is upon the way to Timnath; for saw that Shelah was grown, and she was not given to him for a wife. 15 And Judah saw her, and reckoned (considered, presumed) her to be a harlot; for had concealed her face. 16 And bent away (inclined) to the way to her, and said, Come (Give) now, I will go to you; for not had known that she was his daughter-in-law. And she said, What will you give to me that you will go in to me? 17 And said, I, I will send a young goat of the kids from the flock. And she said, If you will give a pledge (exchange) until you send. 18 And said, What is the pledge (exchange) I shall give to you? And she said, Your signet ring, and your thread bracelets, and your staff which is in your hand. And gave to her, and gone in to her, and she was conceived (pregnant) by him.
One example of an animal for a pledge is noted in the book of Job
Job 24:3 They drive away the donkey of the fatherless, they take the widow's ox for a pledge.
In other words, the items and valuables they used were lightweight and movable items, because they can be easily returned to the owner. Whereas, a grain stone and a stone wheel were made of "stones" which are very heavy, and very difficult and near impossible to move. It would be impossible for the pledgee to return immovable heavy turning stones back to the original owner.
Verses ten through thirteen
10 When you lend on your neighbor a loan of anything, you shall not go to his house to fetch his pawned thing (pawned item), 11 You shall stand on the outside, and the man which you lent on him shall bring out to you ta-the pawned thing (pawned item) to the outside. 12 And if the man he is poor, you shall not sleep (lay) in his pawned thing (pawned item): 13 that returning, you shall return to him ta-the pawned thing (pawned item) as the going of the sun, and shall lay in his raiment (clothing), and shall bless you: and to you, she shall be righteous to the Face of hwhy, your Elohim.
The purpose that hwhy wanted it returned by sundown, becuase according to hwhy's Biblical calendar, the new day starts at sundown. In other words, hwhy wanted that pledge to be returned in the same Biblical day, between sundown and sundown.
Indirectly related, the apostle Paul possibly applied this week's Torah portion passage principle of an extremem emotion to not be angry before the sun goes down, which is noted it in his letter to the assembly in Ephesus
Ephesians 4:26 Be ye angry, and sin not: let not the sun go down upon your wrath:
Indirectly related, hwhy was making an importance of dealing with matters within the same day to have issues resolved before the sun sets. Yeshua also noted to deal with the matters of the day, which is noted in the Gospel of Matthew
Matthew 6:34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.
Looking at the word RAIMENT
The Hebrew word or raiment is "sahl-mah"- Shin, Lamed, Mem, Heh (hmls). It is from Strong's Concordance number 8008, and its definition
Transposition for H8071; a dress ;: - clothes, garment, raiment.
from the transposition from 8071 "seem-lah" (hlms), and its definition
Perhaps by permutation for the feminine of H5566 (through the idea of a cover assuming the shape of the object beneath); a dress, especially a mantle: - apparel, cloth (-es, -ing), garment, raiment. Compare H8008
from 5566 "seh-mehl" (lmo), and its definition
From an unused root meaning to resemble; a likeness: - figure, idol, image.
The definition from Strong's Concordance number 8071 is the Hebrew word used in this week's Torah passage noted earlier:
Deuteronomy 22:5 Shall not be a vessel of a valiant (mighty) man upon a woman, and a valiant (mighty) man shall not wrap a clothing (dress) (hlms) of a woman: for anyone (all) doing these are an abomination (abhorrence) at (of) hwhy, your Elohim.
Why these two Hebrew words were not one of the same words, I don't know.
Verses fourteen and fifteen
14 You shall not oppress (deceive, defraud) a poor and a needy hired servant from your brothers or from your strangers (sojourners) which are in your land in your gates: 15 You shall give his wages (payment, hire) in his day, you shall not have the sun go upon him; for he is poor, and he would lift up to him ta-his soul: and shall not be crying upon you to hwhy, and shall be sin against you.
Back in the Biblical culture, any man who worked for the day received his wages for that day's work. Yeshua's noted a Parable relating to the day's wages, which is noted 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 evening 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, Steve Shermet of the Beth Sar Shalom congregation, revealed to me that the denarius is symbolic of "Yeshua". In other words, whether the followers of Yeshua did His Heavenly Father's work, whether 2,000 years ago, 500 years ago, or today, we have received the "one Yeshua". Thank you Steve.
Verse sixteen
16 The fathers, they shall not die upon the sons, and the sons, they shall not die upon the fathers: a man shall die in his sin.
Yeshua's disciples had to have known this week's Torah portion passage, and questioned Him about sin regarding a blind man, which is noted in the Gospel of John
John 9:1 And passing by, He saw a man which was blind from his birth. 2 And His disciples asked Him, saying, Master, who did sin, this man, or his parents, that he was born blind? 3 Yeshua answered, Neither hath this man sinned, nor his parents: but that the Works of hwhy should be made manifest in him.
Notice that Yeshua didn't answer the disciples' question to who sinned that caused the man to be blind, which would imply this week's Torah portion passage, but He answered that this occurred to reveal the Works of hwhy.
Verses seventeen and eighteen
17 You shall not wrestle (bend away, stretch, pervert) the judgment of a stranger (sojourner), an orphan (fatherless); nor take pledge of a garment of a widow: 18 and you shall remember, for you were a slave in Egypt, and hwhy, your Elohim, redeemed you from there: Upon thus, I am commanding you to do ta-this Word.
Monte Judah of Lion and Lamb Ministries noted that the widow's word is sufficient, and the judge does not need a garment of a pledge from the widow.
When it says orphan, in Biblcial terms, it is also means that one who does not have a father. This is an example of the meaning of a fatherless child, which is noted in the Torah portion of Mishpatim, in the book of Exodus
Exodus 22:22 You shall not maltreat (mistreat, suppress, vex) a stranger (sojourner), and you shall not oppress him: for you were strangers (sojourners) in the land of Egypt. 22 You shall not afflict any widow, and an orphan (fatherless). 23 For if afflicting, you afflict him, for if crying, shall cry to Me, hearing, I will hear his cry; 24 And My Anger will glow, and I will kill (smite) you on the sword; and your wives, they will be widows, and your sons will be orphans (fatherless).
Verses nineteen through twenty two
19 When you reap (harvest) your harvest in your field, and you have forgotten an omer-sheaf in the field, you shall not return to take him: shall be for the stranger (sojourner), for the orphan (fatherless), and for the widow: by that, hwhy, your Elohim, may bless you in all of the doing (work) of your hand. 20 When you beat your olive tree, you shall not shake what is behind you: shall be for the stranger (sojourner), for the orphan (fatherless), and for the widow. 21 When you clip your vineyard, you shall not overdo (glean) afterward: shall be for the stranger (sojourner), for the orphan (fatherless), and for the widow. 22 And you shall remember when you were a slave in the land of Egypt: Upon thus, I am commanding you to do ta-this Word.
An interesting example of gleaning is when Boaz was allowing his workers to purposely leave behind some stalks for Ruth to gather, which is noted in the book of Ruth
Ruth 2:6 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 glean 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 corn, 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 gleaned: and it was about an ephah of barley.
By the way, these accounts occurred during the times of Passover/Unleavened Bread and Shavuoth.
This week's Torah portion passage related to "looking back". We as believers in Yeshua are not to look back. Yeshua noted to the people to not to look back, which is noted in the Gospel of Luke
Luke 9:61 And another also said, Adon, I will follow Thee; but let me first go bid them farewell, which are at home at my house. 62 And Yeshua said unto him, No man, having put his hand to the plough, and looking back, is fit for the Kingdom of hwhy.
There is another account of gleaning, which is noted 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 shewbread, 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 profane 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.
Though Yeshua did not emphasize it, the Pharisees made their man made traditions more important than the Torah to glean to eat.
The farmers and the comglomerate agricultural empires today do not follow this Commandment, but pick up every nick and cranny of every produce they can get their hands on, because they are greedy.
Looking at the following words:
TAKE
The Hebrew word or take is "lah-kakh"- Lamed, Kuph, Khet (xql). It is from Strong's Concordance number 3947, and its definition
A primitive root; to take (in the widest variety of applications): - accept, bring, buy, carry away, drawn, fetch, get, infold, X many, mingle, place, receive (-ing), reserve, seize, send for, take (away, -ing, up), use, win.
In the negative sense, this would say in this week's Torah portion passage that one who sows should not go back to "take away" or to "win by defeating" someone who rightly needs something. This is not what our Abba, Father wants us to do as following believers in Yeshua.
SHAKE
The Hebrew word or shake is "pah0-ahr"- Peh, Aleph, Resh (rap). It is from Strong's Concordance number 6286, and its definition
A primitive root; to gleam, that is, (causatively) embellish; figuratively to boast; also to explain (that is, make clear) oneself; denominatively from H6288, to shake a tree: - beautify, boast self, go over the boughs, glorify (self), glory, vaunt self.
In the negative sense, this would say in this week's Torah portion passage that one who sows should not go back to "boast oneself". This is also what our Abba, Father does not want us to do as following believers in Yeshua.
OVERDO (GLEAN)
The Hebrew word or overdo (glean) is "ah-lahl"- Ayin, Lamed, Lamed (lle). It is from Strong's Concordance number 5953, and its definition
A primitive root; to effect thoroughly; specifically to glean (also figuratively); by implication (in a bad sense) to overdo, that is, maltreat, be saucy to, pain, impose (also literally): - abuse, affect, X child, defile, do, glean, mock, practise, throughly, work (wonderfully).
In the negative sense, this would say in this week's Torah portion passage that one who sows should not go back to "abuse others". This is also what our Abba, Father does not want us to do as following believers in Yeshua.
Looking back at these three negative traits, we as following believers in Yeshua are not to go back, because it could make us bear these negative characteristics to defeat other in the negative sense to win, to make us boast in the negative sense, and to make us abusive. Thank you Abba, Father for Yeshua.
CHAPTER 25
Deuteronomy 25:1-19
Deu 25:1 If shall be contention (strife) between men, and they shall approach to the Judge (Ordinancer), and shall judge (ordinance) them; and they shall declare righteous ta-the righteous, and they shall declare wicked ta-the wicked. 2 And shall be, if a son that struck is the wicked one, and shall fall him the judgment (ordinance), and they shall strike to his face according to [(as)] enough of his wickedness, on an enrollment (a scroll, a number), 3 forty they shall strike, shall not add: lest shall add (exceed) to strike (beat) him upon these many strikes, and shall be despising (vilifying) to your brother to your eyes.
4 You shall not muzzle an ox in his threshing (trampling).
5 If brothers, they shall dwell together, and one from them dies, and has no son to him, the woman of the dead, she shall not be at the outside to a strange man: her brother-in-law (husbandbrother) shall go upon her, and take her to himself for a wife, and shall do the brother-in-law role (husbandbrother role, levirate marriage). 6 And shall be, the firstborn which she births shall arise upon the name of his dead brother, and his name shall not shall not be erased (blotted out, abolished) from Israel. 7 And if the man shall not desire (delight) to take ta-his sister-in-law (brotherwife), and his sister-in-law (brotherwife) shall ascend herself to the gate to the Elders, and say, My brother-in-law (husbandbrother) refuses to raise a name for his brother in Israel, is not willing at the brother-in-law's role (husbandbrother role, levirate marriage). 8 And the Elders of his city, they shall call to him, and they shall speak to him: and shall stand, and shall say, I do not desire (delight) to take her; 9 And shall approach his sister-in-law (brotherwife) to him to the eyes of the Elders, and shall pull off his sandal from upon his foot, and shall spit in his face, and shall answer her and shall say of her, As thus (so) shall be done to the man who shall not build ta-the house of his brother. 10 And his name shall be called in Israel, The House That Pulled Off The Sandal.
11 When men, a man and his brother, they shall quarrel together, and shall come near the wife of the one to rescue ta-her man from the hand of his striker, and sends forth her hand, and seizes (lays hold) on his reproductive area (shameful area): 12 and you shall chop off ta-her palm. You shall not pity your eye.
13 Shall not have for yourself a stone and the stone, a great and a small, in your cuppish bag. 14 Shall not have for yourself an ephah and an ephah, a great and a small, in your house. 15 Shall have for yourself a proper and righteous stone; shall have for yourself a proper and righteous ephah: by that, your days shall be lengthened (prolonged) upon the Ground which hwhy, your Elohim, is giving to you. 16 For anyone doing these, anyone doing evil, is an abomination (abhorrence) at (of) hwhy, your Elohim.
17 Remember ta which Amalek did to you on the way in your coming out from Egypt; 18 which encountered (met) you in the way, and tail attacked (wagtailed, smite at hindermost) against you all the weak ones (feeble ones) behind you, and you were weary (faint) and tired; and did not fear (revere, give awe) Elohim. 19 And shall be hwhy, your Elohim, in giving rest to you from all of your enemies from all around in the Land which hwhy, your Elohim, is giving to you of an inheritance to possess (occupy) her, you shall erase (blot out, abolish) ta-the remembrance of Amalek from under the Heavens; you shall not forget.
(NOTE: Not all verses will have comments)
Verses one through three
1 If shall be contention (strife) between men, and they shall approach to the Judge (Ordinancer), and shall judge (ordinance) them; and they shall declare righteous ta-the righteous, and they shall declare wicked ta-the wicked. 2 And shall be, if a son that struck is the wicked one, and shall fall him the judgment (ordinance), and they shall strike to his face according to [(as)] enough of his wickedness, on an enrollment (a scroll, a number), 3 forty they shall strike, shall not add: lest shall add (exceed) to strike (beat) him upon these many strikes, and shall be despising (vilifying) to your brother to your eyes.
The reason for the translation "light" in verse three of this week's Torah portion passage is another way of saying that when the striker passes judgment by striking excessivly beyond the amount against his brother, he would be acting like it is not a big deal, and the limited amount of strikes upon the brother is not taken seriously, and thus breaking the Commandment of hwhy.
There is no account of the amount of stripes Yeshua was given. According to the majority of believers, Yeshua received thirty nine strikes, but if He received forty, that would have said to all of the People that Yeshua was "all human", and was not sent from hwhy. For Yeshua was born via the Ruakh HaKodesh (the Holy Spirit), and if Yeshua was born by his adoptive father, Jospeh, who would have been Yeshua's biological father, He would have bore the seed of a complete fleshly human male, who bears the physical sins of mankind, as well as His biological progenitors. If Yeshua was born of a man, He would have been disqualified Himself from being the Messiah, and would have received forty strikes instead of thirty nine. This amount of strikes is based on the account of the apostle Paul receiving this same amount, which he noted in his letter to the assembly in Corinth
2 Corinthinas 11:24 Of the Jews five times received I forty stripes save one.
Even the Jewish People disobeyed this week's Torah portion passage by giving Paul only thirty nine instead of forty. This is probably so, because Yeshua was living in him, and Paul was dead to sin, but alive to hwhy in Yeshua, the Messiah, which the apostle Paul noted in his letter to the assembly in Rome
Romans 6:11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto hwhy through Yeshua, the Messiah, our Lord.
If Paul received forty strikes, the Jews would be saying to Paul that his flesh was not dead to sin, and Yeshua was not living in Him. On record, the Jews tried "five times" to give him forty, but could not succeed. Praise Yah that he didn't.
Verse four
4 You shall not muzzle an ox in his threshing (trampling).
The purpose of this week's Torah portion passage is that while the ox is threshing the grain, will tend to "nibble" on some of the grain that would fall to the ground, and as the ox apporaches the fallen grain, it will "nibble" on the grain to maintain energy. We as believers do work in our lives in the world, whether a job which would require lunch breaks, or doing work for hwhy for people which would hopefully supply some sorts of provision. One does not expect to go hungry while working, otherwise, they would not be able to function properly, and continue in their work.
Mark Biltz of El Shaddai Ministries connected this week's Torah portion passage to the apostle Paul using this week's Torah portion passage in connection with his ministry, which the apostle Paul noted in his letter to the assembly in Corinth
1 Corinthians 9:1 Am I not an apostle? Am I not free? Have I not seen Yeshua the Messiah our Lord? Are not ye my work in the Lord? 2 If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord. 3 Mine answer to them that do examine me is this, 4 Have we not power to eat and to drink? 5 Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? 6 Or I only and Barnabas, have not we power to forbear working? 7 Who goeth a warfare any time at his own charges? Who planteth a vineyard, and eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk of the flock? 8 Say I these things as a man? Or saith not the Torah the same also? 9 For it is written in the Torah of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the grain. Doth hwhy take care for oxen? 10 Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. 11 If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? 12 If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the Gospel of Messiah. 13 Do ye not know that they which minister about Holy Things live of the things of the Temple? and they which wait at the Altar are partakers with the Altar? 14 Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel.
The apostle Paul also uses this week's Torah portion passage in reference to the Elders of an assembly, which is noted in his letter to Timothy
1 Timothy 5:1 Rebuke not an elder, but intreat him as a father; and the younger men as brethren; 2 The elder women as mothers; the younger as sisters, with all purity. 3 Honour widows that are widows indeed. 4 But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before hwhy. 5 Now she that is a widow indeed, and desolate, trusteth in hwhy, and continueth in supplications and prayers night and day. 6 But she that liveth in pleasure is dead while she liveth. 7 And these things give in charge, that they may be blameless. 8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. 9 Let not a widow be taken into the number under threescore years old, having been the wife of one man, 10 Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work. 11 But the younger widows refuse: for when they have begun to wax wanton against Messiah, they will marry; 12 Having damnation, because they have cast off their first faith. 13 And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. 14 I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. 15 For some are already turned aside after HaSatan. 16 If any man or woman that believeth have widows, let them relieve them, and let not the assembly be charged; that it may relieve them that are widows indeed. 17 Let the Elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. 18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the grain. And, The labourer is worthy of his reward. 19 Against an Elder receive not an accusation, but before two or three witnesses. 20 Them that sin rebuke before all, that others also may fear.
These two Brith Khadashah (New Covenant) references also applies to us in our walk with our Heavenly Father in Yeshua to share the Gospel, whether it be our biological families, friends, workers, or strangers whom we have not met before. We should not have our mouths muzzled to be fed while we are treading out the grain of the Truth to them.
Verses five through ten
5 If brothers, they shall dwell together, and one from them dies, and has no son to him, the woman of the dead, she shall not be at the outside to a strange man: her brother-in-law (husbandbrother) shall go upon her, and take her to himself for a wife, and shall do the brother-in-law role (husbandbrother role, levirate marriage). 6 And shall be, the firstborn which she births shall arise upon the name of his dead brother, and his name shall not shall not be erased (blotted out, abolished) from Israel. 7 And if the man shall not desire (delight) to take ta-his sister-in-law (brotherwife), and his sister-in-law (brotherwife) shall ascend herself to the gate to the Elders, and say, My brother-in-law (husbandbrother) refuses to raise a name for his brother in Israel, is not willing at the brother-in-law's role (husbandbrother role, levirate marriage). 8 And the Elders of his city, they shall call to him, and they shall speak to him: and shall stand, and shall say, I do not desire (delight) to take her; 9 And shall approach his sister-in-law (brotherwife) to him to the eyes of the Elders, and shall pull off his sandal from upon his foot, and shall spit in his face, and shall answer her and shall say of her, As thus (so) shall be done to the man who shall not build ta-the house of his brother. 10 And his name shall be called in Israel, The House That Pulled Off The Sandal.
The precursor of this Commandment was based from the account of Judah and Tamar, which is noted in the Torah portion of Vay-Yeyshev, in the book of Genesis
Genesis 38:6 And Judah took a wife for Er, his firstborn, and her name was Tamar. 7 And Er, firstborn of Judah, was evil in the Eyes of hwhy; and hwhy made him die. 8 And Judah said to Onan, Go to the wife of your brother, and shall have her of a brother-in-law role (husbandbrother role) [(levirate marry her)], and raise up seed for your brother. 9 And Onan knew that the seed shall not belong to him; and was, when was going in to the wife of his brother, and was wasted (spilled) to the Earth, failing at giving seed for his brother. 10 And which was done was evil in the Eyes of hwhy: and made him die also. 11 And Judah said to Tamar, his daughter-in-law, Dwell a widow at the house of your father until Shelah, my son, is grown: for had said, Lest he shall die also as his brothers. And Tamar, she went and she dwelled at the house of her father.
12 And the days, they were many, and the daughter of Shuah, wife of Judah, she died; and Judah was comforted, and ascended upon the shearers of his flock, he and Hirah, his neighbor, the Adullamite, to Timnath. 13 And was told to Tamar, to say, Behold, your father-in-law is ascending to Timnath to shear his flock. 14 And she removed the garments of her widowhood from upon her, and she concealed herself in a veil, and she was veiled (wrapped, concealed), and she sat in the entrance of Enaim which is upon the way to Timnath; for saw that Shelah was grown, and she was not given to him for a wife. 15 And Judah saw her, and reckoned (considered, presumed) her to be a harlot; for had concealed her face. 16 And bent away (inclined) to the way to her, and said, Come (Give) now, I will go to you; for not had known that she was his daughter-in-law. And she said, What will you give to me that you will go in to me? 17 And said, I, I will send a young goat of the kids from the flock. And she said, If you will give a pledge (exchange) until you send. 18 And said, What is the pledge (exchange) I shall give to you? And she said, Your signet ring, and your thread bracelets, and your staff which is in your hand. And gave to her, and gone in to her, and she was conceived (pregnant) by him. 19 And she arose, and she left, and she removed her veil from upon her, and she wrapped (clothed) on the garments of her widowhood.
20 And Judah sent ta-the young goat of the kids by the hand of his neighbor, the Adullamite, to take back the pledge (exchange) from the hand of the woman: but did not find her. 21 And asked ta-the men of her place, to say, Where is the sacred prostitute she was in Enaim upon the way? And they said, She has not a sacred prostitute in this (here). 22 And returned to Judah, and said, I have not found her; and also the men of the place, they said, She has not a sacred prostitute in this (here). 23 And Judah said, she shall take for herself, lest we shall be for despisement (disrespect): behold, I sent this young goat, and you did not find her.
24 And was as of three renewed months, and was told (declared) to Judah, to say, Tamar, your daughter-in-law, did harlotry (adultery); and also, behold, is pregnant by whoredom (adultery). And Judah said, Bring her out, and she shall be burned. 25 She was brought out, and she was sent to her father-in-law, to say, I have been conceived (pregnant) by the man whose these belong to him: And she said, Discern now to whose are these: the signet ring, and the thread bracelets, and the staff. 26 And Judah discerned, and said, Righteous of her than me; for upon thus I did not give her to Shelah, my son. And did not add again to know her.
Judah didn't realize that he was next in line for kinsman redeemer after his youngest son had married, and Tamar had the right to go to Judah. As a result, she bore two sons, in which one of them, Pharez, became the seed to King David and Yeshua.
Ruth's Israelite husband died, as well as the Israelite father. Boaz was a near of kin to them, but one was nearer a kin than Boaz. So the story picks up, which is noted in the book of Ruth
Ruth 4:1 Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! Turn aside, sit down here. And he turned aside, and sat down. 2 And he took ten men of the Elders of the city, and said, Sit ye down here. And they sat down. 3 And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which was our brother Elimelech's: 4 And I thought to advertise thee, saying, Buy it before the inhabitants, and before the Elders of my People. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it beside thee; and I am after thee. And he said, I will redeem it. 5 Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of ta Ruth, the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance. 6 And the kinsman said, I cannot redeem it for myself, lest I mar ta-mine own inheritance: redeem thou ta-my right to thyself; for I cannot redeem it. 7 Now this was the manner in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbour: and this was a testimony in Israel. 8 Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe. 9 And Boaz said unto the Elders, and unto all the People, Ye are witnesses this day, that I have bought ta-all that was Elimelech's, and ta all that was Chilion's and Mahlon's, of the hand of Naomi. 10 Moreover ta-Ruth, the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day. 11 And all of the People that were in the gate, and the Elders, said, We are witnesses. hwhy make ta-the woman that is come into thine house like Rachel and like Leah, which two did build ta-the house of Israel: and do thou worthily in Ephratah, and be famous in Bethlehem: 12 And let thy house be like the house of Pharez, whom Tamar bare unto Judah, of the seed which hwhy shall give thee of this young woman. 13 So Boaz took ta-Ruth, and she was his wife: and when he went in unto her, hwhy gave her conception, and she bare a son. 14 And the women said unto Naomi, Blessed be hwhy, which hath not left thee this day without a kinsman, that his name may be famous in Israel. 15 And he shall be unto thee a restorer of thy life, and a nourisher of ta-thine old age: for thy daughter-in-law, which loveth thee, which is better to thee than seven sons, hath born him. 16 And Naomi took ta-the child, and laid it in her bosom, and became nurse unto it. 17 And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he is the father of Jesse, the father of David. 18 Now these are the generations of Pharez: Pharez begat ta-Hezron, 19 And Hezron begat ta-Ram, and Ram begat ta-Amminadab, 20 And Amminadab begat ta-Nahshon, and Nahshon begat ta-Salmon, 21 And Salmon begat ta-Boaz, and Boaz begat ta-Obed, 22 And Obed begat ta-Jesse, and Jesse begat ta-David.
This was another aspect of mercy to the widow who has yet to bear sons for her husband. If her husband died and this Commandment was not implied, the woman would be alone or out in the streets playing a harlot. Rico Cortes of Wisdom in Torah Ministries noted that in ancient times, the woman had nowhere to go if they were alone. Thank hwhy for this Commandment. The man missed out on his opportunity to be an ancestor of King David, and an ancestor to Yeshua.
Verses eleven and twelve
11 When men, a man and his brother, they shall quarrel together, and shall come near the wife of the one to rescue ta-her man from the hand of his striker, and sends forth her hand, and seizes (lays hold) on his reproductive area (shameful area): 12 and you shall chop off ta-her palm. You shall not pity your eye.
Though barbaric as it sounds, this is the result. During the culture of the day, it was a woman's blessing to give birth to sons. As one knows that the most famous mother was Mary, the mother of Yeshua. Even Jacob's wife, Rachel, was desparate to have sons whe she saw her sister bearing sons for him, which is noted in the Torah portion of Vay-Yeytsey, in the book of Genesis
Genesis 30:1 And Rachel, she saw that she was not birthing to Jacob, and Rachel, she was jealous against her sister; and she said to Jacob, Bring (Give) to me sons, and if not, I will die.
Also, it is a shame in ancient near eastern culture for a woman to be barren and to not to have any children, especially sons. This occurred in the times of Sarah, Rebekah, Rachel, Hannah, who was the mother of Samuel, and Elizabeth, the mother of John the baptist.
A woman grabbing a mans testicles was a direct violation of Biblical culture by attacking a man's gift to bless his wife of giving seed to bear sons. This would impact future sons coming out of a man's seed, especially if that one man, which the woman could potentially injure, would be an ancestor to King David, or Yeshua.
Verses thirteen through fifteen
13 Shall not have for yourself a stone and the stone, a great and a small, in your cuppish bag. 14 Shall not have for yourself an ephah and an ephah, a great and a small, in your house. 15 Shall have for yourself a proper and righteous stone; shall have for yourself a proper and righteous ephah: by that, your days shall be lengthened (prolonged) upon the Ground which hwhy, your Elohim, is giving to you. 16 For anyone doing these, anyone doing evil, is an abomination (abhorrence) at (of) hwhy, your Elohim.
Unjust measures have occurred in every generation. Look at the rate of inflation which we have in the United States today. We did not have money that was backed by gold or silver anymore since the 1930's. The United States Congress used to be the ones to set the standard of the gold and silver, but since 1914, the bank leaders took over, and ever since, the bankers have inflated the dollar without backed gold or silver. Since then, they have created the "Federal Reserve Note", meaning that they are I.O.U's, because the United States is in debt, thanks to the banks taking over Congress' authority.
There is one perfect and righteous Stone and one perfect and righteous Ephah, and He is Yeshua, "the Perfect and Righteous Stone", and "the Perfect and Righteous Ephah".
Notice that verse fifteen in this week's Torah portion passage that "yourself" is boldened in pink. In Hebrew grammar, in the Hebrew text, it is noted in the feminine singular gender. What hwhy is telling us is that He wanted their souls to use perfect and righteous stones and ephahs. We as believers in the Messiah bear the Perfect Stone and the Perfect Ephah in our souls, and He is Yeshua, the Messiah.
!!!hwhy Kl dbk
Verses seventeen through nineteen
17 Remember ta which Amalek did to you on the way in your coming out from Egypt; 18 which encountered (met) you in the way, and tail attacked (wagtailed, smite at hindermost) against you all the weak ones (feeble ones) behind you, and you were weary (faint) and tired; and did not fear (revere, give awe) Elohim. 19 And shall be hwhy, your Elohim, in giving rest to you from all of your enemies from all around in the Land which hwhy, your Elohim, is giving to you of an inheritance to possess (occupy) her, you shall erase (blot out, abolish) ta-the remembrance of Amalek from under the Heavens; you shall not forget.
Amalek still exists today, and it is in the spirit of ISIS, Al Keida, Hamas, Hezbolla, any other Muslim extremists, and those who want to wipe Israel off the map and shouting "Death to America" and "Death to Israel". If the current government read this week's Torah portion passage, and know that Islam is "not" a peaceful religion, they would have considered more to take a lot more action to rid of the extreme terrorists, and defeat their religious idealogy which is rooted in Amalek.
Indirectly related, regarding weakness, Amalek is a representative of HaSatan, and he attacks those who are followers of the Torah and those who are believers in Yeshua, the Messiah.
Also indirectly related, the apostle Paul boasted in his weaknesses, 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 the Lord 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.
We as believers can boast in our weaknesses, because we are made strong in the Messiah.
That ends this week's Torah portion commentary.
Any questions or comments can be written to
the.aleph-tav.project@msn.com
SHABBATH SHALOM
_______________________________________________________________________________________________________________________________________________
_______________________________________________________________________________________________________________________________________________
Copyright 2014 The Aleph-Tav Project - NVU's Website Design Software by The Premier Group