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KI THEYTSEY (When You Go Out)
Deuteronomy 21:10-25:19

There are 45 Aleph-Tavs in this week's Torah portion




Tent Of Appointment Moses

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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 battle upon your enemies, and hwhy, your Elohim, has given him in your hands, and you have captivated his captivity, 11 And you have a woman in her captivity, beautiful of appearance, and you delight in her, and you shall take her to yourself for a wife; 12 and you shall bring her to the midst of your house; and shall shave ta-her head, and do ta-her nails; 13 And remove ta-the clothing of her captivity from upon her, and shall dwell in your house, and shall bewail ta-her father and ta-her mother a month of days: and after thus, you shall go to her, and you shall marry her, and she shall be to you for a wife. 14 And shall be, if you do not delight in her, and you shall send her out to her being; and selling, you shall not sell her on the silver, you shall not make merchandise on her, because you have humbled her.

15 If shall be there of a man two wives, the one loved and the one hated, and they have ladded to him sons, the loved one and the hated one; and shall be of the firstborn the son to the hated one: 16 and shall be in the day of the inheriting of him, of
ta-his son, ta which shall be to him, shall not be to the firstborn ta-the son of the loved one upon the face of the son of the hated one, the firstborn: 17 for the firstborn, the son of the hated one, shall be respected to be given to him the mouth of double in all that shall be found to him: for he is the first of his strength; to him is the justice of the firstborn.

18 If shall be 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 seize on him, and they shall bring him 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, our stubborn and rebellious son, does not listen in our voice; is a glutton and a drunkard. 21 And all the men of his city, they shall stone him on the stones, and shall die: and you shall consume the evil from your midst; and all Israel, they shall hear, and they shall fear.

22 And if shall be in a man sin of the judgment of death, and is dead, and you shall hang him upon a tree: 23 You shall not leave his carcass upon the tree, for burying, you shall bury in his day; for is accursed of Elohim to be hanged; and you shall not defile
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 battle upon your enemies, and hwhy, your Elohim, has given him in your hands, and you have captivated his captivity, 11 And you have a woman in her captivity, beautiful of appearance, and you delight in her, and you shall take her to yourself for a wife; 12 and you shall bring her to the midst of your house; and shall shave ta-her head, and do ta-her nails; 13 And remove ta-the clothing of her captivity from upon her, and shall dwell in your house, and shall bewail ta-her father and ta-her mother a month of days: and after thus, you shall go to her, and you shall marry her, and she shall be to you for a wife. 14 And shall be, if you do not delight in her, and you shall send her out to her being; and selling, you shall not sell her on the silver, you shall not make merchandise on her, because 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 Joseph was fair of form, and fair of appearance. 7 And was after these things, and the wife of his master, she lifted ta-her eyes to Joseph; and she said, Lie with me. 8 And refused, and said to the wife of his master, Behold, my master does not know what is with me in the house, and all which is to him was given in my hand; 9 None is greater in this house from me; and not has withheld 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 by day, and did not listen to her, to lie 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 wrote 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 mentioned in first Corinthians above, her hair is her covering, and when her hair is shaved, she symbolically loses that covering from her nation, which is the 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.


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 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, an example of this 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 "olf 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 and starting a new life in Yeshua.

The is another account of receiving a garment, and it 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", comparable 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 for the tree was good for food, and for he was pleasant to the eyes, and the tree was desireable to make one wise: and she took from his fruit, and she ate, and she gave also to her husband with her; and 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.

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 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". This 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.


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 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", as the apostle Paul wrote 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, 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 the Congregation, they saw for Aaron had expired, and all the House of Israel, they mourned ta-Aaron for thirty days.

MOSES

Deuteronomy 34:7 And Moses was as son of a hundred and twenty years in his death: his eye was not dim, and his vigor did not vanish. 8 And the Sons of Israel, they wept for ta-Moses in the plains of Moab thirty days: and they ended the days of weeping of mourning for Moses.

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."

In my opinion, based on this notion in this article excerpt, this time is needed to go through the five stages of this grievous process, kind of comparable to our five senses, and if one doesn't take the time to go through this thirty day process of grieving, one will still be incomplete to fully function to one's full capacity internally, and emotionally in their lives. Given that one can continue to function in daily life, but I think that hwhy knew this from the beginning before anyone had this realization to go through this process. He wants us to experience this, so that we can express our five emotion process. In my opionion, it is never too late. When the People who mourned for Aaron and for Moses mourned together, it was an act of oneness and support not just for the direct family, but for each other, because they knew these people. Also, It was most probable that Moses' Cushite wife was alive when he died as well. The only two people that broke this cycle was when Yeshua raised Eliezer (Lazarus in the Greek) from the dead after being dead for four days in the tomb, and Yeshua, Himself, who was resurrected from the dead after being in Joseph's tomb for three days, breaking Eliezer's sisters and Yeshua's disciples and family from grief into joy.

If anyone is interested one could read the rest of Ms.
De Bonvoison's article by clicking on the link below.

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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.


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ARIANE DE BONVOISON

Lessons in Grieving



Verses fifteen through seventeen

15 If shall be there of a man two wives, the one loved and the one hated, and they have ladded to him sons, the loved one and the hated one; and shall be of the firstborn the son to the hated one: 16 and shall be in the day of the inheriting of him, of ta-his son, ta which shall be to him, shall not be to the firstborn ta-the son of the loved one upon the face of the son of the hated one, the firstborn: 17 for the firstborn, the son of the hated one, shall be respected to be given to him the mouth of double in all that shall be found to him: for he is the first of his strength; to him is the justice of the firstborn.

This segment 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. It is noted in the Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 28:28 And Jacob did so, and fulfilled this week: and [Laban] gave 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 went also to Rachel, and loved also ta-Rachel than Leah, and served with him yet another seven years. 31 And hwhy saw that Leah was hated,

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 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 beginning of my might, the excellency of dignity, and the excellency of strength:



Verses eighteen through twenty-one

18 If shall be 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 seize on him, and they shall bring him 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, our stubborn and rebellious son, does not listen in our voice; is a glutton and a drunkard. 21 And all the men of his city, they shall stone him on the stones, and shall die: and you shall consume the evil from your midst; and all Israel, they shall hear, and they shall 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, as noted in the Torah portion of Yithro, in the book of Exodus

Exodus 20:12 Honor ta-your father and ta-your mother: by that, your days may be long upon the ground which hwhy, your Elohim, is giving to you.

The act of honoring one's parents includes "listening" to them.

Looking 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". 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 in a man sin of the judgment of death, and is dead, and you shall hang him upon a tree: 23 You shall not leave his carcass upon the tree, for burying, you shall bury in his day; for is accursed of Elohim to be hanged; and you shall not defile ta-your ground which hwhy, your Elohim, is giving to you of an inheritance.

Yeshua fulfilled this week's Torah portion passage as 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 Torah Commandment passage which is noted of the Gospel of John

John 19:31 The Jews therefore, because it was the Preparation [a.k.a. Passover], that the bodies should not remain upon the cross on the Shabbath day, for that Shabbath day was an high day, [a.k.a. 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; for the sepulchre was nigh at hand.

This Gospel account 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 week's Torah portion Commandment 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.







CHAPTER 22

Deuteronomy 22:1-30

Deu 22:1 You shall not see
ta-the ox of your brother or ta-his sheep go astray, and you hide them: 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 gather to the midst of your house, and shall be with you until your brother seeks him, and 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 of your brother which she loses of him, and you have found her: you are not able to hide them.

4 You shall not see
ta-the donkey of your brother or his ox fallen by the way, and you hide them: of your rising, you shall rise with him.

5 Shall not be a vessel of a man upon a woman, and a garment of a man shall not be the clothing of a woman: for all doing these are an abomination to 
hwhy, your Elohim.

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


8 When you build a new house, and you shall make a guard rail for your roof, and you will not put bloods on your house, for shall fall the fallen one from him.

9 You shall not sow your vineyard with diverse kinds: lest the ripeness of your seed which you have sown and the produce of your vineyard, she shall be defiled.

10 You shall not plow together of him on an ox and on his donkey.

11 You shall not wear together of him a garment of mixed entities of wool and of flax.

12 You shall make tassels for yourself upon the four quarters of your raiment, which you shall cover on her.

13 If a man shall take a wife, and goes to her, and hates her, 14 and makes mocking words to her, and brings out an evil name upon her, and says, I took
ta-this woman, and I drew near to her, I did not find tokens of virginity of her: 15 And shall take the father of the young girl and her mother, and they shall bring ta-the tokens of virginity of the young girl to the Elders of the City to the gate: 16 And the father of the young girl says to the Elders, I gave ta-my daughter to this man for a wife, and hates her; 17 and behold, he has put mocking words, to say, I have not found of your daughter tokens of virginity; and these are the tokens of virginity of my daughter. And they shall spread the cloth toward the face of the Elders of the City. 18 And the Elders of her City, they shall take ta-the man, and they shall chastise him; 19 and they shall penalize him a hundred of silver, and they shall give to the father of the young girl, for an evil name has came 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 is true they have not found the tokens of virginity of the young girl: 21 and they shall bring the young girl out to the entrance of the house of her father, and the men of her city, they shall stone her on the stones, and dies of her: for has done of her folly in Israel to fornicate in the house of her father: and you shall consume the evil from your midst.

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

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

25 And if in the field the man shall find
ta-the young girl to be betrothed, and the man seizes on her, and lies with her: and shall die the man who layed with her of his aloneness: 26 and to the young girl you shall not do a word; to the young girl was not the sin of death: for as when shall rise a man upon his neighbor, and slays him a soul, so is this word: 27 for was found her in the field, and the young girl, the betrothed one, cried out, and was not salvation for her.

28 If a man shall find a young girl, a virgin, who is not betrothed, and seizes her, and lies 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; because of which has humbled her, shall not put her away all of his days.

30 A man shall not take
ta-a wife of his father, and not shall uncover 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 sheep go astray, and you hide them: 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 gather to the midst of your house, and shall be with you until your brother seeks him, and 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 of your brother which she loses of him, and you have found her: you are not able to 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 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 are 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, and the other brother is a representation of Southern House of Judah. Yeshua came to save the world, but mainly for 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, 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 Ten Tribes of the Northern House of Israel.



Verse four

4 You shall not see ta-the donkey of your brother or his ox fallen by the way, and you hide them: of your 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 Gospel of Matthew

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 man upon a woman, and a garment of a man shall not be the clothing of a woman: for all doing these are an abomination to hwhy, your Elohim.

This was the ancient form of homosexuality and lesbianism, especially during Biblical times, and it is based that the Canaanites 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 keep, ta-My Statutes and ta-My Judgments, and you shall not act with any of these abominations; 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 these abominations, and the land, she is defiled;

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 it could be within at minimum next month.



Verses six and seven

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

I noted this information in the Torah portion R'ey, in the book of Deuteronomy. This is another commandment with the same message

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 said 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, as noted in the Torah portion of Emor, in the book of Exodus

Exodus 20:12 Honor ta-your father and ta-your mother: by that, your days may be 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.



Verse nine

9 You shall not sow your vineyard with diverse kinds: lest the ripeness of your seed which you have sown and the produce of your vineyard, she shall be defiled.

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 two kinds on your cattle: you shall not seed two kinds of your field: and shall not ascend upon you a garment of two kinds of diverse kinds.

The 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 and a Golden Delicious.



Verse ten

10 You shall not plow together of him on an ox and on his donkey.

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, theapostle Paul applied this Torah verse 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 wear together of him a garment of mixed entities of wool and of flax.

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). 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 tassels for yourself upon the four quarters of your raiment, which you shall cover 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 make for themselves tassels upon the corners of their garments for their generations, and they shall put upon the tassels of the corners a thread of blue: 39 And shall be to you for a tassel, 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 after your hearts and after your eyes, which you go whoring after them: 40 by that, you shall remember, and you shall do ta-all of My Commandments, and you shall be Holy Ones to your Elohim. 41 I am hwhy, your Elohim, whom 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 these things shall be added unto you.

When one seeks the blue thread, it is seeking the Kingdom of hwhy.

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 in the book of Genesis

Genesis 1:1 In the 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

Tassel


Looking at the following words:

TASSELS

The Hebrew word for tassels 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 "tseetseeth" 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 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) as mentioned 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 as 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 as 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, 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" is also symbolic. It symbolizes "Yeshua, the Living Word" made flesh, as 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, and it 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, and it 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

Deu 23:1 One that is wounded, mutilated, or cut of a private part, shall not enter in the Assembly of 
hwhy.

2 A 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 or 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 met you on bread and on water in the way, in your coming out from Egypt; and which ta-Balaam, son of Beor, from Pethor of Aram Naharaim, was hired upon you to curse you. 5 And hwhy, your Elohim, did not come 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 or their goodness all of your days for ages. 7 You shall not abhor an Edomite; for he is your brother: you shall not abhor an Egyptian; because you were a stranger in his land. 8 The third generation of the sons whom they shall birth to them shall enter of them in the Assembly of hwhy. 9 When you go to the camp upon your enemies, and you shall keep from every evil word.

10 If shall be among a man who shall not be clean from an accident at night, and shall he go to outside of the Camp, shall not come to the midst of the Camp: 11 And shall be toward the face of the mixing period (evening) shall bathe in the water: and as the going of the sun shall come in the midst of the Camp. 12 And a hand, she shall be the outside of the Camp, and you shall go there outside:

13 And a stake, she shall be to you upon your spade (paddle, weapon); and shall be in your dwelling outside, and you shall dig in her, and shall turn, and you shall cover
ta-your outgoing: 14 for hwhy, your Elohim, is walking in the midst of your Camp to deliver you and to give your enemies to your face; and your Camp shll be Holy: and shall not see among you exposed matter and shall turn away after you.

15 You shall not surrender a slave to his master, the servant, who has escaped to you from his master: 16 shall dwell with you in your midst, in that place which shall be chosen in one of your gates in wellness to him: you shall not oppress him.

17 She shall not be a whore from the Daughters of Israel, and shall not be a homosexual from the Sons of Israel.

18 You shall not bring the hire of a whore or the wages of a male prostitute in the House of 
hwhy, your Elohim, for any Vow Offering: for both of these are also abominations to hwhy, your Elohim.

19 You shall not lend of usury to your brother; interest of silver, interest of food, interest of any matter that is of interest: 20 you may lend to an alien upon usury; and you shall not lend upon usury to your brother: by that,
hwhy, your Elohim, shall bless you in all that your hand puts out upon the land which you are going there to possess her.

21 When you vow a vow to 
hwhy, your Elohim, you shall not procrastinate to pay him: for requiring, hwhy, your Elohim, shall require from you; and shall be sin in you. 22 And if you shall forsake to vow, shall not be sin in you. 23 Of going out of your lips, you shall keep, and you shall do; as which you have vowed to hwhy, your Elohim, 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 as you will of your satisfaction; and you shall not put to your vessel. 25 When you come on the stalks of your neighbor, and you may pluck the fullness section on your hand; and you shall not move a sickle upon the stalks of your neighbor.



(Note: Not all verses will have comments)


Verses two through nine

2 A 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 or 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 met you on bread and on water in the way, in your coming out from Egypt; and which ta-Balaam, son of Beor, from Pethor of Aram Naharaim, was hired upon you to curse you. 5 And hwhy, your Elohim, did not come 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 or their goodness all of your days for ages. 7 You shall not abhor an Edomite; for he is your brother: you shall not abhor an Egyptian; because you were a stranger in his land. 8 The third generation of the sons whom they shall birth to them shall enter of them in the Assembly of hwhy. 9 When you go to the camp upon your enemies, and you shall keep from every evil word.

The purpose of these nations mentioned, 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 sosns 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 would 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 fifteen and sixteen

15 You shall not surrender a slave to his master, the servant, who has escaped to you from his master: 16 shall dwell with you in your midst, in that place which shall be chosen in one of your gates in wellness to him: you shall not oppress him.

In the Brith Khadashah (the New Covenant), the apostle Paul made an exception to that rule, and it is located 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 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 whore from the Daughters of Israel, and shall not be a homosexual from the Sons of Israel.

These things occurred during the time of the Kings and the Prophets. Some examples are in the book of the Kings and in the book of the prophet Hosea

1 Kings 14:21 And Rehoboam the 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 usury to your brother; interest of silver, interest of food, interest of any matter that is of interest: 20 you may lend to an alien upon usury; and you shall not lend upon usury to your brother: by that, hwhy, your Elohim, shall bless you in all that your hand puts out upon the land which you are going there to possess 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 as you will of your satisfaction; and you shall not put to your vessel. 25 When you come on the stalks of your neighbor, and you may pluck the fullness section on your hand; and you shall not move a sickle upon the stalks of your neighbor.

Looking at the word STALK

T
he Hebrew word for 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 wife, and marries her, and shall be, if she does not find favor in his eyes, for was found in her a matter of disgrace: 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, 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 out from his house; or if shall die the latter man who took her to himself for a wife; 4 her first husband who had sent her away will not be able to return to take her to be to himself for a wife after which she was defiled; for she is an abomination 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 If a man shall take a new wife, shall not go out in the war, and shall not go over upon him of any matter: shall be free to his house of one year, and shall rejoice
ta-his wife whom was taken.

6 Shall not pledge the lower grain 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 on him, and sells him; and the thief, he shall die; and you shall consume the evil from your midst.

8 Take heed to observe much in the plague of leprosy, and to do according to all that they, the Priests, the Levites, shall teach you: as which I have commanded them, you shall be observant 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 pledge, 11 You shall stand on the outside, and the man whom you lent on him shall bring out to you
ta-the pledge to the outside. 12 And if the man he is poor, you shall not sleep in his pledge: 13 returning, you shall return to him ta-the pledge as the going of the sun, and shall lay sleeping in his clothing, and shall bless you: and to you, she shall be righteous towards the Face of hwhy, your Elohim.

14 You shall not oppress a poor and needy hired servant from your brothers or from your strangers who are in your land in your gates: 15 You shall give his hire in his day, you shall not let the sun go down upon him; for he is poor, and he has lifted to him
ta-his soul: and shall not cry upon you to hwhy, and shall be sin against you.

16 The fathers shall not die upon the sons, and the sons shall not die upon the fathers: a man shall die in his sin.

17 You shall not wrestle the judgment of a stranger, an orphan; nor take pledge 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 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, for the orphan, and for the widow: by that,
hwhy, your Elohim, may bless you in all the work of your hand. 20 When you beat your olive tree, you shall not shake what is behind you: shall be for the stranger, for the orphan, and for the widow. 21 When you clip your vineyard, you shall not glean afterward: shall be for the stranger, for the orphan, and for the widow. 22 And you shall remember, for 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 wife, and marries her, and shall be, if she does not find favor in his eyes, for was found in her a matter of disgrace: 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, 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 out from his house; or if shall die the latter man who took her to himself for a wife; 4 her first husband who had sent her away will not be able to return to take her to be to himself for a wife after which she was defiled; for she is an abomination 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. It 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 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. It 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, 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. It 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, which 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
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). It is noted in the Torah portion of Yithro, in the book of Exodus

Exodus 19:1 In the third month, in the day the Sons of Israel went out from the land of Egypt, they came to the Wilderness of Sinai. 2 And they pulled up from Rephidim, and they came to the Wilderness of Sinai, and they camped in the wilderness; and Israel, they camped there before 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 to the Sons of Israel; 4 You, you have seen what I did to Egypt, and I bore you upon wings of eagles, and I brought you to Myself. 5 And now, if listening, you will listen in My Voice, and you will keep ta-My Covenant, and you will be to Me a Special Treasure from all the peoples: for all the earth is to Me: 6 And you, you shall be to Me a Kingdom of Priests, and a 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 these Words which hwhy commanded him. 8 And all the People, they answered together, and they said, We will do all that 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, also as 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, 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.

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DISCLAIMER

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


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RICO CORTES

What is the Gospel? (Video)

Rico Cortes

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

Rico Cortes- What is the Gospel?



Verse five

5 If a man shall take a new wife, shall not go out in the war, and shall not go over upon him of any matter: shall be free to his house of one year, and shall rejoice ta-his wife whom was taken.

This verse 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 who is betrothed of a woman and has not taken her? Shall go and shall return to his house, lest shall die in the battle, and another man shall take her.


Verse six

6 Shall not pledge the lower grain 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. They used garments, as noted earlier in this week's Torah portion, 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 went up to 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 going up to Timnath to shear his flock. 14 And she removed the garments of her widowhood from upon her, and she covered herself in a veil, and she was covered (concealed), and she sat in the entrance of Enaim, which is by 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 her to be a harlot; for had covered (concealed) her face. 16 And turned to the way to her, and said, Come now, I will come 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 come in to me? 17 And said, I, I will send a kid of the goats from the flock. And she said, If you will give a pledge, until you will send. 18 And said, What is the pledge 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 came in to her, and she conceived 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 pledge, 11 You shall stand on the outside, and the man whom you lent on him shall bring out to you ta-the pledge to the outside. 12 And if the man he is poor, you shall not sleep in his pledge: 13 returning, you shall return to him ta-the pledge as the going of the sun, and shall lay sleeping in his clothing, and shall bless you: and to you, she shall be righteous towards 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 Torah portion passage principle of an extremem emotion to not be angry before the sun goes down, and 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, as Yeshua noted it 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.



Verses fourteen and fifteen

14 You shall not oppress a poor and needy hired servant from your brothers or from your strangers who are in your land in your gates: 15 You shall give his hire in his day, you shall not let the sun go down upon him; for he is poor, and he has lifted to him ta-his soul: and shall not cry 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 "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 shall not die upon the sons, and the sons 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 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 the judgment of a stranger, an orphan; nor take pledge 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 afflict any widow or an orphan. 23 If afflicting, you afflict him, for if crying, shall cry unto Me, hearing, I will hear his cry; 24 and My Anger will burn, and I will kill you on the sword; and your wives, they will be widows, and your sons shall be orphans.



Verses nineteen through twenty two

19 When you reap 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, for the orphan, and for the widow: by that, hwhy, your Elohim, may bless you in all the work of your hand. 20 When you beat your olive tree, you shall not shake what is behind you: shall be for the stranger, for the orphan, and for the widow. 21 When you clip your vineyard, you shall not glean afterward: shall be for the stranger, for the orphan, and for the widow. 22 And you shall remember, for 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 found in the book of Ruth, when Boaz was allowing his workers to purposely leave behind some stalks for Ruth to gather. It 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.


There is another account of gleaning, and it 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.







CHAPTER 25

Deuteronomy 25:1-19

Deu 25:1 If shall be contention between men, and they shall approach to the Judge, and they shall judge 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 is striked is the wicked one, and shall fall the judgment, and they shall strike toward his face according to the sufficiency of his wickedness, on a number, 3 forty they shall strike, shall not add: lest shall exceed to beat him upon these many strikes, and be light toward your brother to your eyes.

4 You shall not muzzle an ox when threshing.

5 If brothers dwell together, and one of them dies, and has no son to him, she shall not be a wife of the dead that is outside by a strange man: her brother-in-law shall go upon her, and take her to himself for a wife, and shall do the brother-in-law's role. 6 And shall be, the firstborn which she lads shall be raised upon the name of his dead brother, and his name shall not shall not be blotted out from Israel. 7 And if the man shall not desire to take
ta-his sister-in-law, and his sister-in-law shall ascend her to the gate to the Elders, and say, My brother-in-law refuses to raise a name for his brother in Israel, is not willing to do the brother-in-law's role. 8 And the Elders of his city shall be to him, and they shall speak to him: and shall stand, and say, I do not desire to take her; 9 And shall approach his sister-in-law 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 and say, As so shall be done to the man who shall not build ta-the brother of his house. 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 strive together, and shall draw near the wife of the one for to rescue
ta-her man from the hand of his striker, and sends out her hand, and seizes on his genitals: 12 and you shalt cut off ta-her palm. You shall not pity your eye.

13 Shall not be to you a great stone and a small stone in your bag. 14 Shall not be to you a great ephah and a small ephah in your house. 15 Shall be to you a perfect and righteous stone; shall be to you a perfect and righteous ephah: by that, your days shall be lengthened in the land which 
hwhy, your Elohim, is giving to you. 16 For all doing these, all doing evil, are an abomination to hwhy, your Elohim.

17 Remember
ta what Amalek did to you on the way in your coming out from Egypt; 18 who met you in the way, and smote against you the tail of all that are weak behind you, and you were weary and tired; and did not fear Elohim. 19 And hwhy, your Elohim, shall be to you in giving rest from all of your enemies from around in the land which hwhy, your Elohim, is giving to you of an inheritance to possess her, you shall blot out 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 between men, and they shall approach to the Judge, and they shall judge 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 is striked is the wicked one, and shall fall the judgment, and they shall strike toward his face according to the sufficiency of his wickedness, on a number, 3 forty they shall strike, shall not add: lest shall exceed to beat him upon these many strikes, and be light toward your brother to your eyes.

The reason for the word "light" is another way of saying that when the striker passes judgment by striking excessivly beyond the amount against his brother 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 tradition, Yeshua received thirty nine strikes, but if He received forty, that would have said to all 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, as he wrote 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, as the apostle Paul wrote 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. 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 when threshing.

The purpose of this verse 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 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 tied this verse 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 he wrote 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 dwell together, and one of them dies, and has no son to him, she shall not be a wife of the dead that is outside by a strange man: her brother-in-law shall go upon her, and take her to himself for a wife, and shall do the brother-in-law's role. 6 And shall be, the firstborn which she lads shall be raised upon the name of his dead brother, and his name shall not shall not be blotted out from Israel. 7 And if the man shall not desire to take ta-his sister-in-law, and his sister-in-law shall ascend her to the gate to the Elders, and say, My brother-in-law refuses to raise a name for his brother in Israel, is not willing to do the brother-in-law's role. 8 And the Elders of his city shall be to him, and they shall speak to him: and shall stand, and say, I do not desire to take her; 9 And shall approach his sister-in-law 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 and say, As so shall be done to the man who shall not build ta-the brother of his house. 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, 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 killed him. 8 And Judah said to Onan, Go to the wife of your brother, and marry her [a brother-in-law act], and raise seed for your brother. 9 And Onan knew that the seed shall not be for him; and was, when going in to the wife of his brother, and wasted to the ground to fail giving seed for his brother. 10 And what was done was evil in the Eyes of hwhy: and killed him also. 11 And Judah said to Tamar, his daughter-in-law, Dwell a widow in the house of your father until Shelah, my son, is grown: for said, Lest he shall die also as his brothers. And Tamar, she went and she dwelled in 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 went up to 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 going up to Timnath to shear his flock. 14 And she removed the garments of her widowhood from upon her, and she covered herself in a veil, and she was covered (concealed), and she sat in the entrance of Enaim, which is by 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 her to be a harlot; for had covered (concealed) her face. 16 And turned to the way to her, and said, Come now, I will come 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 come in to me? 17 And said, I, I will send a kid of the goats from the flock. And she said, If you will give a pledge, until you will send. 18 And said, What is the pledge 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 came in to her, and she conceived by him. 19 And she arose, and she left, and she removed her veil from upon her, and she put on the garments of her widowhood.

20 And Judah sent 
ta-the kid of the goats by the hand of his neighbor, the Adullamite, to receive the pledge from the hand of the woman: and did not find her. 21 And asked ta-the men of her place, to say, Where is the harlot, she was in Enaim by the way? And they said, She has not a harlot in 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 harlot in here. 23 And Judah said, she shall take for herself, lest we shall be for despisement: behold, I sent this kid, and you did not find her.

24 And was as from three months, and was told to Judah, to say, Tamar, your daughter-in-law, has committed adultery; and also, behold, is pregnant by whoredom. And Judah said, Bring her forth, and she shall be burned. 25 She was brought forth, and she was sent to her father-in-law, to say, I am pregnant by the man whose these are 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 is her from me; for upon thus, I did not give her to Shelah, my son. And not knew her ever again.

27 And was in the time of her birthing, and behold, twins were in her womb. 28 And was, in her birthing, a hand was put out: and the midwife, she took and she tied scarlet upon his hand, to say, This came out first. 29 And was, as drawing back his hand, and behold, his brother came out: and she said, How have you broken out upon yourself a break? And called his name Pharez. 30 And afterward, his brother whom was upon his hand was the scarlet came out: And called his name Zarah.

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.

The book of Ruth sets a perfect example of this section. 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. It is worth reading

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.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 strive together, and shall draw near the wife of the one for to rescue ta-her man from the hand of his striker, and sends out her hand, and seizes on his genitals: 12 and you shalt cut 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, 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, and it is noted in the Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 30:1 And when Rachel she saw that she bare Jacob no sons, Rachel, she envied her sister; and said unto Jacob, Give me sons, or else I die.

Also it is a shame in ancient near eastern culture for a woman to be barren and to not 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 be to you a great stone and a small stone in your bag. 14 Shall not be to you a great ephah and a small ephah in your house. 15 Shall be to you a perfect and righteous stone; shall be to you a perfect and righteous ephah: by that, your days shall be lengthened in the land which hwhy, your Elohim, is giving to you. 16 For all doing these, all doing evil, are an abomination to 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 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".



Verses seventeen through nineteen

17 Remember ta what Amalek did to you on the way in your coming out from Egypt; 18 who met you in the way, and smote against you the tail of all that are weak behind you, and you were weary and tired; and did not fear Elohim. 19 And hwhy, your Elohim, shall be to you in giving rest from all of your enemies from around in the land which hwhy, your Elohim, is giving to you of an inheritance to possess her, you shall blot out 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 these Torah verses and know that Islam is "not" a peaceful religion, they would have considered taken 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 wrote 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 Christ may rest upon me. 10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ'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.



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