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ast yk
KI THISA (When You Lift Up)
Exodus 30:11-34:35

There are 99 Aleph-Tavs in this week's Torah portion




Mount Sinai 
The Golden Calf Idol

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NOTE: All of the yous and yours underlined as "you" and "your" indicates that the you and the your are plural. Also any of the words that are in bold pink lettering as "you" refers to the feminine gender, but it is only applied when it does not commonly refer to a woman. This only is applied to this week's Torah portion text at this time.



CHAPTER 30
Exodus 30:11-38

Exo 30:11 And 
hwhy spoke to Moses, to say, 12 When you lift up (bear up, carry) ta-the head of the Sons of Israel by their visits (musters, numbers), and they shall give a man of a kepher-ransom of his soul to hwhy in visiting (accounting, mustering, numbering) them; and shall not be a plague on them in visiting (accounting, mustering, numbering) them. 13 This they shall give, everyone that goes over upon (over) the visited (accounted, mustered, numbered) ones, from the half of the shekel on the Shekel of the Sacred Area (Sacred Space): the shekel is twenty gerahs: From the half of the shekel shall be a Heave Offering (Raise Offering) to hwhy. 14 Everyone that goes over upon (over) the visited ones, (accounted ones, mustered ones, numbered ones), from a son of twenty years and the upward, shall give a Heave Offering (Raise Offering) of (at) hwhy. 15 The rich shall not multiply (give more), and the poor shall not diminish (give less), from half of the shekel to give ta-a Heave Offering (Raise Offering) of (at) hwhy to atone upon your souls. 16 And you shall take ta-the Silver of the Atonements from ta the Sons of Israel, and you shall give him upon the Service of the Tent of Appointment; and shall be for a Memorial (Remembrance) for the Sons of Israel to the Face of hwhy to atone upon your souls.

17 And 
hwhy spoke to Moses, to say, 18 And you shall do (make) a Laver of copper and his Base shall be of copper for washing: and you shall give him between the Tent of Appointment and between the Altar, and you shall give water there. 19 And Aaron and his sons, they shall wash ta-their hands and ta-their feet from him: 20 In their entering (going) to the Tent of Appointment, they shall wash of water, and they shall not die; or in their approach to the Altar to minister, to incense (smoke, fumigate, burn) a Fire Offering to hwhy: 21 And they shall wash their hands and their feet, and they shall not die: and she shall be to them a Statute of Ages, to him and to his seed for their generations.

22 And
hwhy spoke to Moses, to say, 23 And you take for yourself a head of spices; five hundred of clear myrrh, and fifty and two hundred of cinnamon spice from his half, and fifty and two hundred of calamus spice, 24 and five hundred of cassia, on the Shekel of the Sacred Area (Sacred Space), and oil of olive of a hin: 25 And you shall do (make) him of a Sacred (Holy) Oil of the Anointing, an ointment unguent (compound, perfume, apothecary art) of the doing (work) of a perfumer (apothecary, compounder): shall be a Sacred (Holy) Oil of the Anointing.

26 And you shall anoint on him
ta-the Tent of Appointment, and ta the Ark of the Testimony (Witness), 27 And ta-the Table and ta-all of his Vessels, and ta-the Menorah and ta-her Vessels, and ta the Altar of the Incense, 28 and ta-the Altar of Elevation Offering (Ascension, Offering, Burnt Offering) and ta-all of his Vessels, and ta-the Laver and ta-his Base. 29 And you will sanctify them, and they shall be a Sacred (Holy) of Sacreds (Holies) [Sacred of Sacreds (Holy of Holies)]: anything that touches on them shall be Sacred (Holy). 30 And you shall anoint ta-Aaron and ta-his sons, and you shall sanctify them for the Priestship [(to do Priestly Acts)] for Me.

31 And you shall speak to the Sons of Israel, to say, This shall be the Oil of the Sacred (Holy) Anointing for Me for your generations. 32 Shall not be poured (libated) upon the flesh of an Adam, and you shall not do (make) like him in his proportion (measure, composition): he is Sacred (Holy), shall be Sacred (Holy) to you. 33 A man which shall perfumes (apotecaries, compounds) like him, and the which gives from him upon a stranger, and shall be cut off from his People.

34 And 
hwhy said to Moses, Take for yourself sweet spices of stacte, and onycha, and galbanum; spices, and pure frankincense: shall be a bahd-part (bahd-apart) on a bahd-part (bahd-apart): 35 And you shall do (make) of her an ointment (confection, perfume, apothecary), an incense (smoke, burning fumigating) of the doing (work) of a perfumer (apothecary, compounder), salted (salt seasoned), pure and Sacred (Holy): 36 And you shall pulverize (beat, comminute, grind) from her of powder (fineness, crushedness), and you shall give her from her to the face of the Testimony (Witness) in the Tent of Appointment which I will appoint to you there: she shall be to youSacred (Holy) of Sacreds (Holies) [Sacred of Sacreds (Holy of Holies)]. 37 And the incense which you shall do (make), you shall not do (make) for yourselves in her proportion (measure, composition): she shall be Sacred (Holy) to you for hwhy. 38 A man which shall do (make) like her, to smell on her, and shall be cut off from his People.


(NOTE: Not all verses will have comments)


Verses eleven through sixteen

And hwhy spoke to Moses, to say, 12 When you lift up (bear up, carry) ta-the head of the Sons of Israel by their visits (musters, numbers), and they shall give a man of a kepher-ransom of his soul to hwhy in visiting (accounting, mustering, numbering) them; and shall not be a plague on them in visiting (accounting, mustering, numbering) them. 13 This they shall give, everyone that goes over upon (over) the visited (accounted, mustered, numbered) ones, from the half of the shekel on the Shekel of the Sacred Area (Sacred Space): the shekel is twenty gerahs: From the half of the shekel shall be a Heave Offering (Raise Offering) to hwhy. 14 Everyone that goes over upon (over) the visited ones, (accounted ones, mustered ones, numbered ones), from a son of twenty years and the upward, shall give a Heave Offering (Raise Offering) of (at) hwhy. 15 The rich shall not multiply (give more), and the poor shall not diminish (give less), from half of the shekel to give ta-a Heave Offering (Raise Offering) of (at) hwhy to atone upon your souls. 16 And you shall take ta-the Silver of the Atonements from ta the Sons of Israel, and you shall give him upon the Service of the Tent of Appointment; and shall be for a Memorial (Remembrance) for the Sons of Israel to the Face of hwhy to atone upon your souls.

This was the first census done for the Sons of Israel, men from twenty years and upward. The purpose of the census is to provide an equal amount of a half of the shekel to 
hwhy as a Heave Offering. It is not noted, but it is also the Statute for the future for those who take a census of this matter to do the same.

King David did this, but did not collect the half shekels for the enumeration. There are two different sources of the same account, or two different accounts. The first account is noted in the book of the prophet Samuel

2 Samuel 24:1 And again the Anger of hwhy was kindled against Israel, and he moved ta-David against them to say, Go, number ta-Israel and ta-Judah. 2 For the king said to Joab, the Captain of the Army, which was with him, Go now through all the tribes of Israel from Dan even to Beersheba, and number ye ta-the People, that I may know ta the number of the People. 3 And Joab said unto the king, Now hwhy, thy Elohim, add unto the People, how many soever they be, an hundredfold, and that the eyes of my lord the king may see it: but why doth my lord, the king delight in this thing? 4 Notwithstanding the king's word prevailed against Joab, and against the captains of the host. And Joab and the captains of the host went out from the presence of the king, to number ta-the People of ta-Israel. 5 And they passed over ta-the Jordan, and pitched in Aroer, on the right side of the city that lieth in the midst of the river of Gad, and toward Jazer: 6 Then they came to Gilead, and to the land of Tahtimhodshi; and they came to Danjaan, and about to Zidon, 7 And came to the strong hold of Tyre, and to all the cities of the Hivites, and of the Canaanites: and they went out to the south of Judah, even to Beersheba. 8 So when they had gone through all the land, they came to Jerusalem at the end of nine months and twenty days. 9 And Joab gave up ta-the sum of the number of the People unto the king: and there were in Israel eight hundred thousand valiant men that drew the sword; and the men of Judah were five hundred thousand men. 10 And David's heart smote him after that he had numbered ta-the People. And David said unto hwhy, I have sinned greatly in that I have done: and now, I beseech Thee, hwhy, take away ta-the iniquity of Thy servant; for I have done very foolishly. 11 For when David was up in the morning, the Word of hwhy came unto the prophet Gad, David's seer, saying, 12 Go and say unto David, Thus saith hwhy, I offer thee three things; choose thee one of them, that I may do it unto thee. 13 So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? Or wilt thou flee three months before thine enemies, while they pursue thee? Or that there be three days' pestilence in thy land? Now advise, and see what answer I shall return to him that sent me. 14 And David said unto Gad, I am in a great strait: let us fall now into the Hand of hwhy; for His Mercies are great: and let me not fall into the hand of man. 15 So hwhy sent a pestilence upon Israel from the morning even to the time appointed: and there died of the People from Dan even to Beersheba seventy thousand men. 16 And when the Messenger stretched out his hand upon Jerusalem to destroy it, hwhy repented him of the evil, and said to the Messenger that destroyed the People, It is enough: stay now thine hand. And the Messenger of hwhy was by the threshingplace of Araunah, the Jebusite. 17 And David spake unto hwhy when he saw ta-the Messenger that smote the People, and said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? Let thine hand, I pray thee, be against me, and against my father's house. 18 And Gad came that day to David, and said unto him, Go up, rear an altar unto hwhy in the threshingfloor of Araunah, the Jebusite. 19 And David, according to the saying of Gad, went up as hwhy commanded. 20 And Araunah looked, and saw ta-the king and ta-his servants coming on toward him: and Araunah went out, and bowed himself before the king on his face upon the ground. 21 And Araunah said, Wherefore is my lord, the king, come to his servant? And David said, To buy ta-the threshingfloor of thee, to build an altar unto hwhy, that the plague may be stayed from the People. 22 And Araunah said unto David, Let my lord, the king, take and elevate what seemeth good unto him: behold, here be oxen for an Eleveation Offering, and threshing instruments and other instruments of the oxen for wood. 23 All these things did Araunah, as a king, give unto the king. And Araunah said unto the king, hwhy, thy Elohim, accept thee. 24 And the king said unto Araunah, Nay; but I will surely buy it of thee at a price: neither will I elevate Elelvation Offerings unto hwhy, my Elohim, of that which doth cost me nothing. So David bought ta-the threshingfloor and ta-the oxen for fifty shekels of silver. 25 And David built there an altar unto hwhy, and elevated Elevation Offerings and Peace Offerings. So hwhy was intreated for the land, and the plague was stayed from Israel.

This is the other account, which is noted in the book of the Chronicles

1 Chronicles 21:1 And Satan stood up against Israel, and provoked 
ta-David to number ta-Israel. 2 And David said to Joab and to the rulers of the People, Go, number ta-Israel from Beersheba even to Dan; and bring ta-the number of them to me, that I may know it. 3 And Joab answered, hwhy make His People an hundred times so many more as they be: but, my lord, the king, are they not all my lord's servants? Why then doth my lord require this thing? Why will he be a cause of trespass to Israel? 4 Nevertheless the king's word prevailed against Joab. Wherefore Joab departed, and went throughout all Israel, and came to Jerusalem. 5 And Joab gave ta-the sum of the number of the People unto David. And all they of Israel were a thousand thousand and an hundred thousand men that drew sword: and Judah was four hundred threescore and ten thousand men that drew sword. 6 But Levi and Benjamin counted he not among them: for the king's word was abominable to ta-Joab. 7 And the Elohim was displeased with this thing; therefore he smote ta-Israel. 8 And David said unto the Elohim, I have sinned greatly, because I have done ta-this thing: but now, I beseech Thee, do away ta-the iniquity of Thy servant; for I have done very foolishly. 9 And hwhy spake unto Gad, David's seer, saying, 10 Go and tell David, saying, Thus saith hwhy, I offer thee three things: choose thee one of them, that I may do it unto thee. 11 So Gad came to David, and said unto him, Thus saith hwhy, Choose thee 12 Either three years' famine; or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh thee; or else three days the Sword of hwhy, even the pestilence, in the land, and the Messenger of hwhy destroying throughout all the coasts of Israel. Now therefore advise thyself what I shall bring again ta-to him that sent me the word. 13 And David said unto Gad, I am in a great strait: let me fall now into the Hand of hwhy; for very great are his mercies: but let me not fall into the hand of man. 14 So hwhy sent pestilence upon Israel: and there fell of Israel seventy thousand men. 15 And the Elohim sent a Messenger unto Jerusalem to destroy it: and as he was destroying, hwhy beheld, and He repented him of the evil, and said to the Messenger that destroyed, It is enough, stay now thine hand. And the Messenger of hwhy stood by the threshingfloor of Ornan, the Jebusite. 16 And David lifted up ta-his eyes, and saw ta-the Messenger of hwhy stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem. Then David and the Elders of Israel, who were clothed in sackcloth, fell upon their faces. 17 And David said unto the Elohim, Is it not I that commanded the People to be numbered? Even I it is that have sinned and done evil indeed; but as for these sheep, what have they done? Let Thine Hand, I pray thee, hwhy, my Elohim, be on me, and on my father's house; but not on thy People, that they should be plagued. 18 Then the Messenger of hwhy commanded Gad to say to David, that David should go up, and set up an altar unto hwhy in the threshingfloor of Ornan, the Jebusite. 19 And David went up at the saying of Gad, which he spake in the Name of hwhy. 20 And Ornan turned back, and saw ta-the Messenger; and his four sons with him hid themselves. Now Ornan was threshing wheat. 21 And as David came to Ornan, Ornan looked and saw ta-David, and went out of the threshingfloor, and bowed himself to David with his face to the ground. 22 Then David said to Ornan, Grant me the place of this threshingfloor, that I may build an altar therein unto hwhy: thou shalt grant it me for the full price: that the plague may be stayed from the People. 23 And Ornan said unto David, Take it to thee, and let my lord, the king, do that which is good in his eyes: lo, I give thee the oxen also for Elevation Offerings, and the threshing instruments for wood, and the wheat for the Food (Grain) Offering; I give it all. 24 And king David said to Ornan, Nay; but I will verily buy it for the full price: for I will not take that which is thine for hwhy, nor elevated Elevation Offerings without cost. 25 So David gave to Ornan for the place six hundred shekels of gold by weight. 26 And David built there an altar unto hwhy, and elevated Elevation Offerings and Peace Offerings, and called upon hwhy; and He answered him from the heavens by fire upon the altar of the Elevation Offering. 27 And hwhy commanded the Messenger; and he put up his sword again into the sheath thereof. 28 At that time when David saw that hwhy had answered him in the threshingfloor of Ornan, the Jebusite, then he sacrificed there. 29 For the Tabernacle of hwhy, which Moses made in the wilderness, and the Altar of the Elevation Offering, were at that season in the high place at Gibeon. 30 But David could not go before it to enquire of Elohim: for he was afraid because of the sword of the Messenger of hwhy.

Summarizing the two accounts:

2ND SAMUEL

800,000 Israeli men
500,000 Judah men
Total- 1,300,000
(Benjamin and Levi not counted)

Cost of King David's sin: Loss of 70,000 men

1,300,000/.5 (half shekel) = 650,000 shekels of silver

King David bought the threshing floor, and the oxen for fifty shekels of silver


1ST CHRONICLES

1,100,000 Israel men
470,000 Judah men
Total- 1,570,000 men
(Benjamin or Levi not counted)

1,570,000/.5 (half shekel) = 785,000 shekels of silver

Cost of King David's sin: Loss of 70,000 men

King David bought the threshing floor for 600 shekels of gold

I think I solved the puzzle: The threshing floor was bought for 600 shekels of gold, and the oxen was bought for fifty shekels of silver.

Between the two accounts, the census difference was of 170,000 men- a little over ten percent difference.

The point is that King David did not take the 1/2 shekel for each men counted according to this week's Torah Commandment passage, and it cost his kingdom 70,000 men, but 
hwhy used it as a means for David to buy the threshing floor of Aranah/Ornan, the Jebusite, for the future site of the Temple. But those purchases was a make up for the half shekel total that David should have accumulated for the census.

In a Breaking Israel News article February 15, 2018, the Sanhedrin and Mikdash (Temple) Educational Center are going to mint of a commorative half shekel showing Cyrus with President Donald Trump in appreciating his decision to recognize Jerusalem as its capitol.

This is the image of the front of the half shekel Trump coin



You can access the article and the
Mikdash Educational Center half shekel pages by clicking on the links below.

SANHEDRIN MINTS HALF SHEKEL WITH IMAGES OF TRUMP AND CYRUS

MIKDASH EDUCATIONAL CENTER: THE TRUMP HALF SHEKEL


Rico Cortes of Wisdom In Torah Ministries on his blog did a teaching of the 1/2 shekel titled "(Shekalim) Payment of the 1/2 Shekel and Yeshua turning the tables in the Temple". Click on the image below to get to the teaching. (Note: one has to be subscribed to his blog to access his teachings)

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DISCLAIMER

The views and opinions expressed, from the teaching 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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RICO CORTES
"(Shekalim) Payment of the 1/2 Shekel and Yeshua turning the tables in the Temple"
(Note: One has to be subscribed to Rico's websote in order to access his teachings)

Rico Cortes



Verses seventeen through twenty-one

THE COPPER LAVER

17 And hwhy spoke to Moses, to say, 18 And you shall do (make) a Laver of copper and his Base shall be of copper for washing: and you shall give him between the Tent of Appointment and between the Altar, and you shall give water there. 19 And Aaron and his sons, they shall wash ta-their hands and ta-their feet from him: 20 In their entering (going) to the Tent of Appointment, they shall wash of water, and they shall not die; or in their approach to the Altar to minister, to incense (smoke, fumigate, burn) a Fire Offering to hwhy: 21 And they shall wash their hands and their feet, and they shall not die: and she shall be to them a Statute of Ages, to him and to his seed for their generations.

THE SYMBOLIC MEANINGS OF THE COPPER LAVER

Copper: Man, Judgment, Suffering-(source: maranathalife.com)
Water: The Ruakh HaKodesh (Holy Spirit)/Water of the Word

Copper Laver: MALE
Base: (MALE?)

The water that washes the hands and feet is an instill of the Ruakh HaKodesh (the Holy Spirit) being on their hands to act the Kingdom Work and the feet to walk the Kingdom Walk.

The apostle Paul applied the water of washing in relationships between a husband and wife's relationship by the Water of the Word, which is noted in his letter to the assembley in Ephesus

Ephesians 5:25 Husbands, love your wives, even as Messiah also loved the assembly, and gave Himself for her; 26 That He might sanctify and cleanse it with the washing of water by the Word, 27 That He might present it to Himself a glorious Assembly, not having spot, or wrinkle, or any such thing; but that it should be Holy and without blemish.

We as believers are washed in the water of His Word, for we are Yeshua's Bride, and the washing of the Water of the Word is an act for us to be washed and cleansed besides being washed by the Blood of the Lamb.

Compare the Copper Laver in the wilderness to Solomon's Temple built in Jerusalem, which is noted in the book of the Kings

1 Kings 7:23 And he made ta-a Molten Sea, ten cubits from the one brim to the other: it was round all about, and his height was five cubits: and a line of thirty cubits did compass it round about. 24 And under the brim of it round about there were knops compassing it, ten in a cubit, compassing ta-the sea round about: the knops were cast in two rows, when it was cast. 25 It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east: and the sea was set above upon them, and all their hinder parts were inward. 26 And it was an hand breadth thick, and the brim thereof was wrought like the brim of a cup, with flowers of lilies: it contained two thousand baths. 27 And he made ta-ten bases of copper; four cubits was the length of one base, and four cubits the breadth thereof, and three cubits the height of it. 28 And the work of the bases was on this manner: they had borders, and the borders were between the ledges: 29 And on the borders that were between the ledges were lions, oxen, and cherubims: and upon the ledges there was a base above: and beneath the lions and oxen were certain additions made of thin work. 30 And every base had four copper wheels, and plates of copper: and the four corners thereof had undersetters: under the Laver were undersetters molten, at the side of every addition.


This is an example image of a possible pattern of the Copper Laver for the Tabernacle in the wilderness

Copper Laver



Verses twenty two through thirty three

THE HOLY OIL OF THE ANOINTING
 
22 And hwhy spoke to Moses, to say, 23 And you take for yourself a head of spices; five hundred of clear myrrh, and fifty and two hundred of cinnamon spice from his half, and fifty and two hundred of calamus spice, 24 and five hundred of cassia, on the Shekel of the Sacred Area (Sacred Space), and oil of olive of a hin: 25 And you shall do (make) him of a Sacred (Holy) Oil of the Anointing, an ointment unguent (compound, perfume, apothecary art) of the doing (work) of a perfumer (apothecary, compounder): shall be a Sacred (Holy) Oil of the Anointing.

26 And you shall anoint on him
ta-the Tent of Appointment, and ta the Ark of the Testimony (Witness), 27 And ta-the Table and ta-all of his Vessels, and ta-the Menorah and ta-her Vessels, and ta the Altar of the Incense, 28 and ta-the Altar of Elevation Offering (Ascension, Offering, Burnt Offering) and ta-all of his Vessels, and ta-the Laver and ta-his Base. 29 And you will sanctify them, and they shall be a Sacred (Holy) of Sacreds (Holies) [Sacred of Sacreds (Holy of Holies)]: anything that touches on them shall be Sacred (Holy). 30 And you shall anoint ta-Aaron and ta-his sons, and you shall sanctify them for the Priestship [(to do Priestly Acts)] for Me.

31 And you shall speak to the Sons of Israel, to say, This shall be the Oil of the Sacred (Holy) Anointing for Me for your generations. 32 Shall not be poured (libated) upon the flesh of an Adam, and you shall not do (make) like him in his proportion (measure, composition): he is Sacred (Holy), shall be Sacred (Holy) to you. 33 A man which shall perfumes (apotecaries, compounds) like him, and the which gives from him upon a stranger, and shall be cut off from his People.


THE SYMBOLIC MEANINGS OF THE HOLY OIL OF THE ANOINTING

Spices/Incense: Worship (source: maranathalife.com)/Prayers of the Saints

Looking at the following words:

MYRRH

The Hebrew word for myrrh is "mohr"- Mem, Resh (
rm). It is from Strong's Concordance number 4753, and its definition

From H4843; myrrh (as distilling in drops, and also as bitter): - myrrh.

from 4843 "mah-rahr" (
rrm), and its definition

A primitive root; properly to trickle (see H4752); but used only as a denominative from H4751; to be (causatively make) bitter (literally or figuratively): - (be, be in, deal, have, make) bitter (-ly, -ness), be moved with choler, (be, have sorely, it) grieved (-eth), provoke, vex.

Myrrh means "bitter". Mor is also where we get our modern English word "myrrh".

This is Wikipedia says regarding the Myrrh Tree:

Myrrh /ˈmɜːr/ from the Hebrew '"מור"' ("mor") and Arabic مر (mur) is the aromatic 

of a number of small, thorny tree species of the genus Commiphora, which is an essential oil termed an oleoresin. Myrrh resin is a natural gum. It has been used throughout history as a perfume, incense and medicine. It can also be ingested by mixing it with wine.

When a tree wound penetrates through the bark and into the sapwood, the tree bleeds a resin. Myrrh gum, like frankincense, is such a resin. When people harvest myrrh, they wound the trees repeatedly to bleed them of the gum. Myrrh gum is waxy and coagulates quickly. After the harvest, the gum becomes hard and glossy. The gum is yellowish and may be either clear or opaque. It darkens deeply as it ages, and white streaks emerge.

Myrrh gum is commonly harvested from the species Commiphora myrrha, which is native to Yemen, Somalia, Eritrea and eastern Ethiopia. Another commonly used name, Commiphora molmol, is now considered a synonym of Commiphora myrrha. The related Commiphora gileadensis, native to Eastern Mediterranean and particularly the Arabian Peninsula, is the biblically referenced Balm of Gilead, also known as Balsam of Mecca. Several other species yield bdellium and Indian myrrh.

The oleo gum resins of a number of other Commiphora species are also used as perfumes, medicines (such as aromatic wound dressings), and incense ingredients. These myrrh-like resins are known as opopanax, balsam, bdellium, guggul and bisabol.

Fragrant "myrrh beads" are made from the crushed seeds of Detarium microcarpum, an unrelated West African tree. These beads are traditionally worn by married women in Mali as multiple strands around the hips.

The name "myrrh" is also applied to the potherb Myrrhis odorata, otherwise known as "cicely" or "sweet cicely".

Myrrh is mentioned in the Old Testament numerous times as a rare perfume with intoxicating qualities, such as Genesis 37:25 and Exodus 30:23.

Myrrh is also found in the Christian Bible as one of the three gifts the wise men presented to the Christ Child, according to the gospel of Matthew. According to the gospel of Mark, Jesus was offered wine and myrrh before the crucifixion.

These are images of the Myrrh Tree

Myrrh Tree


Images of the Myrrh Tree with resin

Myrrh Tree With Resin Myrrh Tree With Resin


Myrrh powder

Myrrh Powder


Myrrh oil

Myrrh


CINNAMON

The Hebrew word for cinnamon is "keenamohn"- Kuph, Nen, Mem, Vav, Nun Sophit (
Nwmnq). It is from Strong's Concordance number 7076, and its definition

From an unused root (meaning to erect); cinnamon bark (as in upright rolls): - cinnamon.

Cinnamon means "erect". This Hebrew word, keenamohn, is also where we get our modern English word "cinnamon".

This is what Plantguide.org says regarding cinnamon:

The Cinnamons of the market are the inner barks obtained from trees of tropical countries and islands. The plants are quite ornamental; twenty to forty feet high; smooth, enduring, green, simple, and entire leaves. The flowers are small and very insignificant in appearance. Cinnamon is an old-time, highly prized spice.

There are several varieties of cinnamon upon the market.

Cassia cinnamon, which is a Chinese variety, is obtained from Cinnamomum cassia. The bark is quite thick and contains only a small amount of volatile or ethereal oil. It is of little value, yet it is exported on a large scale. It forms the cheap cinnamon of the market. There are other Chinese cinnamons of good quality which constitute the principal commercial article.

The Saigon cinnamon is by far the best article. It also is Chinese, obtained from an undetermined species. It is the strongest and spiciest of the cinnamons, and it is the only variety official in the United States Pharmacopoeia. The bark is of medium thickness, deep reddish-brown, and rich in volatile oil.

The Ceylon cinnamon, from India, is noted for the delicacy of its flavor, but it contains comparatively little volatile oil. The bark is very thin and of a lighter brown color than that of the Saigon cinnamon.

Nearly all of the cinnamon of the market is obtained from cultivated plants. There are large plantations in southeastern China, Cochin-China, India, Sunda Islands, Sumatra, Java, and other tropical countries and islands. In many instances little or nothing is known regarding the cultivation, collecting, and curing of cinnamons. As a rule, the trees are pruned for convenience in collecting the bark. In the better-grade cinnamons the bark from the younger twigs only (one and one-half to two years old) is collected.

These are images of the Cinnamon Tree

Cinnamon Tree


Cinnamon Tree bark

Cinnamon Tree Bark Cinnamon Tree Bark


Cinnamon Flower

Flower


Cinnamon Berries

Cinnamon Berries


This is a sketch image of a cinnamon plant

Cinnamon Plant



Cinnamon powder

Cinnamon Powder


Cinnamon oil

Cinnamon oil


CALAMUS

The Hebrew word calamus is "kah-neh"- Kuph, Nun, Heh (
hnq). It is from Strong's Concordance number 7070, and its defintion

From H7069; a reed (as erect); by resemblance a rod (especially for measuring), shaft, tube, stem, the radius (of the arm), beam (of a steelyard): - balance, bone, branch, calamus, cane, reed, X spearman, stalk.

from 7069 "kah-nah" (
hnq), and its defintion

A primitive root; to erect, that is, create; by extension to procure, especially by purchase (causatively sell); by implication to own: - attain, buy (-er), teach to keep cattle, get, provoke to jealousy, possess (-or), purchase, recover, redeem, X surely, X verily.

Calamus means "purchased".

This is what Old Dominion University's website in their Plant S.I.T.E. page on Bible Plants says regardint the calamus plant:

Exodus 3[0]: 2325, Song of Solomon 4:14, Isaiah 43: 24, Jeremiah 6:2, and Ezekiel 27:19 are the only references to an unusual plant translated as "sweet cane", "calamus", "sweet myrtle" and in other ways indicative of the confusion over which plant is intended. The Hebrew word, qaneh, indicates a fragrant plant with an upright aspect.

The verses in the prophets (op. cit.) clearly indicate the value of calamus and the fact that it was widely traded with nations in Asia. Two plants have been suggested. The first is a widespread plant of wetlands in the northern hemispheres of both the Old and New Worlds, Acorus calamus L. (Araceae). The rhizome has a peculiar sweet, lingering aroma suitable as a "carrier" in a perfume. Motley (1994) suggests that A. calamus is the calamus mentioned in Exodus 3 for the anoint ing oil applied to priests and objects in the tabernacle. Milne and Milne (1967) state that A. calamus was found in the tombs of the Pharaohs but cite no reference. Acorus calamus is not listed in a modern treatment of perfumery (Calkin and Jellinek 1994) but is still used in medicine and cosmetics (Leung and Foster 1996).

The second candidate is lemon grass. These are species of the genus Cymbopogon (Poaceae), most likely C. citratus (DC) Stapf. although several species are widely grown in tropical regions for their aroma and flavor. As the oil of lemon grass can be sensitizing to the skin (Leung and Foster 1996), it seems a less likely candidate for the biblical calamus than A. calamus.

Song of Solomon 4:14 indicates that "calamus" was grown as a garden plant. Acorus calamus is a plant of wet areas, scarcely the setting of this garden and not native to Israel. This is easily explained by the fact that this is a poetic expression of fragrant plants, including those that are not native in the Middle East.

These are images of the Calamus Plant

Calamus Plant Calamus Plant


Calamus Flower

Calamus Flower


Calamus Root

Calamus Root


This is a sketch image of a calamus plant

Calamus Plant

Description of plate:
A, rhizome and basal portion of leaves;
B, upper end of leaf with inflorescence (spike) ;
1, 2, 3, 5, flowers ;
4, stigma ;
6, section of fruit;
7, stamens ;
8, pollen grains.


Calmus powder

Calamus Powder


Calamus oil

Calamus


CASSIA

The Hebrew word for cassia is "keed-dah"- Kuph, Dalet, Heh (
hdq). It is from Strong's Concordance number 6916, and its definition

From H6915; cassia bark (as in shrivelled rolls): - cassia.

from 6915 "kah-dahd" (
ddq), and its defintion

A primitive root; to shrivel up, that is, contract or bend the body (or neck) in deference: - bow (down) (the) head, stoop.

Cassia means "shriveled" and "bow (down) (the) head".

This is what Plantguide.org says regarding cassia:

The cassia tree of southern China (Cinnamomum cassia) is closely related to the true cinnamon and is said to have been used since 3000 B. C. in China as a substitute for cinnamon. The tree attains a height of 25 to 50 feet and closely resembles in appearance the true cinnamon tree. Cassia bark was used as a spice in various countries long before true cinnamon was employed for that purpose.

The best grade of Chinese cassia bark, or cassia lignea, is nearly as aromatic as true cinnamon and may be used for the same purposes. Young trees are cut down at the age of 6 years and the branches harvested for their yield of bark. The bark is slipped from branches about 1 inch in diameter and flattened out, after which the epidermis is removed with a plane. The bark is then dried for a period of about 24 hours and baled.

All parts of the plant may be used for distillation of cassia oil. The dried unripe fruits, called cassia buds in trade, are much used in the place of cinnamon. The United States imports about 6,000,000 pounds of cassia bark annually. In China there are approximately 60,000 acres devoted to the cultivation of cassia. The yield averages 1 1/2 tons per acre every 6 years.

The bark of Cinnamomum iners and Cinnamomum sintoc of Malaya and of Cinnamomum massoia of New Guinea is also used for the same purpose. In India the leaves of Cinnamomum tamala and Cinnamomum obtusifolium are almost universally used by the natives as a spice.

The fallen leaves have been found to be just as aromatic as the freshly picked leaves. It is only necessary, therefore, to have a tree or two in the dooryard to furnish a continuous supply of flavoring material for home use.

These are images of the Cassia Tree

Cassia Tree


An image of a Vietnamese cutting bark of a Cassia Tree

Cassia Tree


Cassia bark

Cassia Bark


Cassia berries

Cinnamon Tree


This is a sketch image of a cassia plant

Cassia Spice


Cassia powder

Cassia Powder


Cassia oil

Cassia


OIL

The Hebrew word is "sheh-mehn"- Shin, Mem, Nun Sophit (
Nms). It is from Strong's Concordance number 8081, and its definition

From H8080; grease, especially liquid (as from the olive, often perfumed); figuratively richness: - anointing, X fat (things), X fruitful, oil ([-ed]), ointment, olive, + pine.

from 8080 "shah-mahn" (
Nms), and its definition

A primitive root; to shine, that is, (by analogy) be (causatively make) oily or gross: - become (make, wax) fat.

Oil means "shine".

These are images of Olive Trees

Olive Tree Olive Tree


Olive fruit

Olives Olives


Olive oil

Olive Oil


Showing the translations of each of the spices:

Myrrh: Bitter
Cinnamon: Erect
Calamus: Purchased
Cassia: Shriveled/
Bow (down) (the) Head
Oil: Shine

Applying the words of these definitions together, it makes a story. This is what it says: (Note: they are not in order of the elements)

"One who was purchased, took on the bitterness and was shriveled, then erected and afterward bowed down the head. And later in time, a shining appeared"

This was a hidden "prophecy code" of Yeshua being "purchased" in silver by Judah Iscariot, and took on the sins (the "bitterness") of the world. Afterward, His Glesh was shredded ("shriveled") with the cat of nine tails, then was "erected" on a cross, then "bowed downed His Gead" and died. Then later the angel who was like lightning ("shining") when the angel rolled the stone away, or Yeshua "shined" after He was revived to life when the stone was rolled away when Yeshua was resurrected from the dead.

!!!!!hwhy Kl dbk




Verses thirty four through thirty eight

THE OITNMENT OF INCENSE

34 And hwhy said to Moses, Take for yourself sweet spices of stacte, and onycha, and galbanum; spices, and pure frankincense: shall be a bahd-part (bahd-apart) on a bahd-part (bahd-apart): 35 And you shall do (make) of her an ointment (confection, perfume, apothecary), an incense (smoke, burning fumigating) of the doing (work) of a perfumer (apothecary, compounder), salted (salt seasoned), pure and Sacred (Holy): 36 And you shall pulverize (beat, comminute, grind) from her of powder (fineness, crushedness), and you shall give her from her to the face of the Testimony (Witness) in the Tent of Appointment which I will appoint to you there: she shall be to youSacred (Holy) of Sacreds (Holies) [Sacred of Sacreds (Holy of Holies)]. 37 And the incense which you shall do (make), you shall not do (make) for yourselves in her proportion (measure, composition): she shall be Sacred (Holy) to you for hwhy. 38 A man which shall do (make) like her, to smell on her, and shall be cut off from his People.

THE SYMBOLIC MEANINGS OF THE OINTMENT OF INCENSE

Spices/Incense: Worship (source: maranathalife.com)/Prayers of the Saints

Looking at the following words:

STACTE

The Hebrew word for stacte is "nah-taph"- Nun, Tet, Peh (
pjn). It is from Strong's Concordance number 5198, and its definition

From H5197; a drop; specifically, an aromatic gum (probably stacte): - drop, stacte.

from 5197 "nah-taph" (
pjn), and its definition

A primitive root; to ooze, that is, distil gradually; by implication to fall in drops; figuratively to speak by inspiration: - drop (-ping), prophesy (-et).

Stacte means "ooze", "drop" and "inspirer". It could also apply to "prophecy (-et)".

On godasagardener.com website, this is what they said regarding the stacte:

"Stacte, Styrax officinalis"

"Temple incense stacte comes from the plant Styrax officinalis.   In Israel, S. officinalis has several names to include stacte tree, Official Storax, and styrax".

The stacte from from the Storax Tree. On Tiuli.com it is also known as the "Snowdrop Bush". This is one of the same trees that Jacob used to make strips for the sheep and goats while they were in heat, to birth spotted, speckled and variegated animals, which is noted in the Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 30:30 For little which had to you was to my face and has increased (spread out) for a multitude; and hwhy has blessed you to my feet: and now when shall I do, also I, for my house? 31 And said, What shall I give to you? And Jacob said, You shall not give to me anything: If you will do for me this word; I will return, I will tend, and I will keep (guard) your flock: 32 I will go over among all of your flock the day (today) of the removing from there every spotted and variegated lamb, and every brown (black) lamb among the sheep, and variegated and spotted among the kids: and these shall be my wages. 33 And shall eye her on me my righteousness in the day to come [(in the latter day)] when you come upon my wages to your face of all that are not spotted and variegated among the kids, and brown (black) among the sheep, he shall be stolen with me. 34 And Laban said, Behold, that (to him) shall be according to your word, 35 and removed in that day ta-the kids: the ring streaked (bands, striped) and the variegated, and ta all of the kids: the spotted and the variegated, and of all which were white on him, and all of the brown (black) among the sheep, and gave into the hand of his sons, 36 and set a journey of three days between himself and between Jacob: and Jacob was tending ta-the remainder of the flocks of Laban. 37 And Jacob took for himself shoots of the fresh (green) Storax Tree, and the Almond Tree and the Plane Tree; and peeled among them peelings (strips) of white, appearing (exposing) the white which was upon the shoots, 38 and placed (set out) ta-the shoots which were peeled in the gutters in the troughs of the water which the flocks, they came to imbibe (drink) at the front (opposite, fore) of the flocks, and were in heat in their coming to imbibe (drink). 39 And the flocks, they were of heat toward the shoots, and the flocks, they birthed ring streaked (bands stripes), spotted, and variegated.

These are images of the Storax Tree

Storax Tree Storax Tree

Storax Tree


The Storax Tree with stacte resin

Stacte


Branch and flowers

Stacte

This is what the
Etsy.com website said about this image:

"Rescued from a first edition 1957 book on flowers and plants from the bible is this graceful rendition of Stacte Styrax Officinalis".


Stacte resin

Stacte


ONYCHA

The Hebrew word for onycha is "sh'khey-leth"- Shin, Khet, Lamed, Tav (
tlxs). It is from Strong's Concordance number 7827, and its definition

Apparently from the same as H7826 through some obscure idea, perhaps that of peeling off by concussion of sound; a scale or shell, that is, the aromatic mussel: - onycha.

from 7826 "shah-khahl" (
lxs), and its defintion

From an unused root probably meaning to roar; a lion (from his characteristic roar): - (fierce) lion. [or of a large shell]

Onycha means "roar"

The Oncycha is also called "Gum Rockrose".


This is what the Davis Landscape Architecture blogpage says regarding the Gum Rockrose: (https://davisla.wordpress.com/category/gum-rockrose/)

"Cistus ladanifer is an evergreen upright shrub with a loose open habit. Its dark green leaves are lanceolate with entire margins, up to 10cm long and 2cm broad and are grey on the underside. The leaves are covered in a fragrant resin. Its branches. Its white flowers have 5 distinctive maroon spots at the base of its petals, are up to 10cm across and have yellow stamens and pistils at its centre.

Cistus ladanifer, commonly known as Gum Rockrose, Labdanum, Common Gum Cistus and Brown-eyed Rockrose, is native to the western Mediterranean region. The resin of this plant has historically been used in perfumes".

These are images of the Onycha (Gum Rockrose) plant

Onycha (Gum Rockrose) Onycha


Onycha Flower

Onycha


Onycha branch

Onycha (Gum Rockrose)

This is what the Etsy.com website said about this image

"Rescued from a first edition 1957 book on flowers and plants from the bible is this graceful rendition of the Onycha or Gum Rockrose"....


Onycha capsule and seeds

Onycha


Onycha Oil

Onycha Onycha


GALBANUM

The Hebrew word galbanum is "khehl-b'nah"- Khet, Lamed, Bet, Nen, Heh (
hnblx). It is from Strong's Concordance number 2464, and its definition

From H2459; galbanam, an odorous gum (as if fatty): - galbanum.

from 2459 "kheh-lehv" (
blx), and its definition

From an unused root meaning to be fat; fat, whether literally or figuratively; hence the richest or choice part: -    X best, fat (-ness), X finest, grease, marrow.

Galbanum means "fat" and also "rich". Khelb'nah is also where we get our modern English word "galbanum".

This is what Wikipedia says regarding galbanum:

"Galbanum is an aromatic gum resin, the product of certain umbelliferous Persian plant species in the genus Ferula, chiefly Ferula gummosa (synonym F. galbaniflua) and Ferula rubricaulis. Galbanum-yielding plants grow plentifully on the slopes of the mountain ranges of northern Iran. It occurs usually in hard or soft, irregular, more or less translucent and shining lumps, or occasionally in separate tears, of a light-brown, yellowish or greenish-yellow colour, and has a disagreeable, bitter taste, a peculiar, somewhat musky odour, an intense green scent, and a specific gravity of 1.212. It contains about 8% terpenes; about 65% of a resin which contains sulfur; about 20% gum; and a very small quantity of the colorless crystalline substance umbelliferone. It also contains α-pinene, β-pinene, limonene, cadinene, 3-carene, and ocimene".

This is an image of the Galbanum plant

Galbanum Plant


Galbanum flower

Galbanum Galbanum


Galbanum gum

Galbanum Galbanum


Galbanum oil

Galbanum Galbanum


FRANKINCENSE

The Hebrew word for frankincense is "l'voh-nah"- Lamed, Bet, Nun, Heh (
hnbl). It is from Strong's Concordance number 3828, and its definition

From H3826; frankincense (from its whiteness or perhaps that of its smoke): - (frank-) incense.

from 3826 "leeb-bah" (
hbl), and its definition

Feminine of H3820; the heart: - heart.

from 3820 "leyv" (
bl), and its definition

A form of H3824; the heart; also used (figuratively) very widely for the feelings, the will and even the intellect; likewise for the centre of anything: -    + care for, comfortably, consent, X considered, courag [-eous], friend [-ly], ([broken-], [hard-], [merry-], [stiff-], [stout-], double) heart ([-ed]), X heed, X I, kindly, midst, mind (-ed), X regard ([-ed)], X themselves, X unawares, understanding, X well, willingly, wisdom.

from 3824 "ley-vahv" (bbl), and its definition

From H3823; the heart (as the most interior organ); used also like H3820: -    + bethink themselves, breast, comfortably, courage, ([faint], [tender-] heart([-ed]), midst, mind, X unawares, understanding.

from 3823 
"lah-vahv" (bbl), and its definition

A primitive root; properly to be enclosed (as if with fat); by implication (as denominative from H3824) to unheart, that is, (in a good sense) transport (with love), or (in a bad sense) stultify; also (as denominative from H3834) to make cakes: - make cakes, ravish, be wise.

Frankincense means "heart".


This is what Wikipedia says regarding frankincense resin:

"Frankincense, also called olibanum, is an aromatic resin used in incense and perfumes, obtained from trees of the genus Boswellia in the family Burseraceae, particularly Boswellia sacra (syn: B. bhaw-dajiana), B. carterii33, B. frereana, B. serrata (B. thurifera, Indian frankincense), and B. papyrifera. The English word is derived from Old French "franc encens" (i.e., high quality incense).[1]

There are four main species of Boswellia that produce true frankincense. Resin from each of the four is available in various grades. The grades depend on the time of harvesting; the resin is hand-sorted for quality".

These are images of Frankincense Trees

Frankincense Tree Frankincense Tree

Frankincense Tree


Frankincense resin

Frankincense Frankincense

Frankincense


Dried resin

Frankincense Frankincense


Frankincense oil

Frankincense


Looking the at the definitions of these four words:

Stacte: Prophet/Inspiring one
Onycha: Roar
Galbanum: Fat/Rich
Frankincense: Heart

Applying the words of these definitions together, it makes a story. This is what it says:

"A Prophet and an Inspiring One will roar out from the fatness and richness of his heart"

This "Inspiring One" is Yeshua, the Messiah, who spoke out ("roared out") from the "fatness" and "richness" of His "Heart" towards the Jewish People and the Pharisees, the Jewish Scribes, and the Jewish Elders during His Ministry on earth.

!!!!!hwhy Kl dbk


In the application of the Holy Oil of the Anointing and the Ointment of Incense, if anyone tried to make these or get involved with these other than its proper use, they are "usurping" the prophetic role of Yeshua, the Messiah. Regarding the Priests, those who usurp the first oil compound would be making themselves playing the role of a "false priest"
in which is the Aaronic Levitical line where Yeshua would be descended, and hwhy took away the Priesthood from the other tribes. The second oil compound, regarding the Temple, those who usurp this would make themselves as a "false Messiah" taking the place of Yeshua, who is the Tabernacle made Flesh. That is why if anyone partook or made these combinations, they would be "cut off" from their People.

!!!!!hwhy Kl dbk


Indirectly related, Monte Judah of Lion and Lamb Ministries noted that 
hwhy will give us an oil of joy for mourning, which is noted in the book of the Prophet Isaiah

Isaiah 61:1 The Spirit of Adonai, hwhy, is upon me; because hwhy hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; 2 To proclaim the Acceptable Year of hwhy, and the day of vengeance of our Elohim; to comfort all that mourn; 3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of hwhy, that He might be glorified.

This was during the year of Yeshua's Ministry.







CHAPTER 31
Exodus 31:1-18

Exo 31:1 And 
hwhy spoke to Moses, to say, 2 See, I have called in name Bezaleel, son of Uri, son of Hur, of the tribe of Judah: 3 And I have filled him of the Spirit of Elohim in wisdom, and in intelligence, and in knowledge, and in all doingship (workmanship), 4 to the weaving (embroidering, fabricating, devising, interpenetrating) of fabrication (texture, cunning work, needlework, textile) to the doing (work) in the gold, and in the silver, and in the copper, 5 and in carving (cutting) of stones for fillings, and in carving (cutting) of trees (wood) to the doing (work) in all doingship (workmanship). 6 And behold I, I have given with him ta Aholiab, son of Ahisamach, of the tribe of Dan: and in the heart of all wise of heart I have given wisdom, and they shall do (make) ta all which I command you; 7 ta the Tent of Appointment, and ta-the Ark of the Testimony (Witness), and ta-the Mercy Seat (Atoning Seat) which is upon (over) him, and ta all of the Vessels of the Tent, 8 ta-And the Table and ta-his Vessels, and ta-the Pure Menorah and ta-all of her Vessels, and ta the Altar of Incense, 9 And ta-the Altar of the Elevation Offering (Ascension Offering, Burnt Offering) and ta-all of his Vessels, and ta-the Laver and ta-his Base, 10 And ta the Stiched Garments, and ta-the Sacred (Holy) Garments for Aaron, the Priest, and ta-the Garments of his sons for the Priestship [(for the Priestly Acts), (to do Priestly Acts)], 11 and ta the Oil of the Anointing, and ta-the Incense of the Aromas (Sweet Spices) for the Sanctuary: They shall do according to [(as)] all which I have commanded you.

12 And hwhy spoke to Moses, to say, 13 And you shall speak to the Sons of Israel, to say, Also (Verily, Surely) you shall guard (keep, observe, watch) ta-My Shabbaths: for she is a Sign between Me and between you for your generations for the knowing for I am hwhy sanctifying you [(your Sanctifier)]. 14 And you shall guard (keep, observe, watch) ta-the Shabbath; for she is Sacred (Holy) to you: Defiling (Profaning, Polluting) her, dying, shall die: for anyone that does work in her, and that soul shall be cut off from the nearness of her People. 15 Six days shall do work; and in the seventh day is a Shabbath Shabbathon (Intermittent Shabbath, Intermittent Rest, Intermittent Repose), Sacred (Holy) to hwhy: Anyone that does work in the Shabbath day, dying, shall die. 16 And the Sons of Israel, they shall keep guard (keep, observe, watch) ta-the Shabbath for the doing ta-the Shabbath for their generations. A Covenant of Ages. 17 She is a Sign between Me and between the Sons of Israel for ages: for six days hwhy did (made) ta-the Heavens and ta-Earth, and on the seventh day had desisted (ceased, rested) and was resouled (refreshed).

18 And gave to Moses as He finished to speak with him on Mount Sinai, the Two Tablets of the Testimony (Witness), tablets of stone, written on the Finger of Elohim.


(NOTE: Not all verses will have comments)


Verses one through eleven

CHARGE OF THE MAKING OF THE ELEMENTS

1 And hwhy spoke to Moses, to say, 2 See, I have called in name Bezaleel, son of Uri, son of Hur, of the tribe of Judah: 3 And I have filled him of the Spirit of Elohim in wisdom, and in intelligence, and in knowledge, and in all doingship (workmanship), 4 to the weaving (embroidering, fabricating, devising, interpenetrating) of fabrication (texture, cunning work, needlework, textile) to the doing (work) in the gold, and in the silver, and in the copper, 5 and in carving (cutting) of stones for fillings, and in carving (cutting) of trees (wood) to the doing (work) in all doingship (workmanship). 6 And behold I, I have given with him ta Aholiab, son of Ahisamach, of the tribe of Dan: and in the heart of all wise of heart I have given wisdom, and they shall do (make) ta all which I command you; 7 ta the Tent of Appointment, and ta-the Ark of the Testimony (Witness), and ta-the Mercy Seat (Atoning Seat) which is upon (over) him, and ta all of the Vessels of the Tent, 8 ta-And the Table and ta-his Vessels, and ta-the Pure Menorah and ta-all of her Vessels, and ta the Altar of Incense, 9 And ta-the Altar of the Elevation Offering (Ascension Offering, Burnt Offering) and ta-all of his Vessels, and ta-the Laver and ta-his Base, 10 And ta the Stiched Garments, and ta-the Sacred (Holy) Garments for Aaron, the Priest, and ta-the Garments of his sons for the Priestship [(for the Priestly Acts), (to do Priestly Acts)], 11 and ta the Oil of the Anointing, and ta-the Incense of the Aromas (Sweet Spices) for the Sanctuary: They shall do according to [(as)] all which I have commanded you.

Looking at the following words:

BEZALEEL

Bezaleel is the Hebrew "B'tsah-leyl"- Bet, Tsade, Lamed, Aleph, Lamed (
lalub). It is from Strong's Concordance number 1212, and its definition

Probably from H6738 and H410 with prepositional prefix; in (the) shadow (that is, protection) of God; Betsalel; the name of two Israelites: - Bezaleel.

Be

With the "Bet" for the "B", we can say that this Hebrew letter is a prefix for "In".

Zal


from 6738 "tseyl" (
lu), and its definition

From H6751; shade, whether literally or figuratively: - defence, shade (-ow).

 from 6751 "tsah-lahl" (
llu), and its definition

A primitive root (rather identical with H6749 through the idea of hovering over (compare H6754)); to shade, as twilight or an opaque object: - begin to be dark, shadowing.

from 6749 
"tsah-lahl" (llu), and its definition

A primitive root; properly to tumble down, that is, settle by a waving motion: - sink. Compare H6750, H6751.

Bezal means "shadow".

El

from 410 "ehl" (
la), and its definition

Shortened from H352; strength; as adjective mighty; especially the Almighty (but used also of any deity): - God (god), X goodly, X great, idol, might (-y one), power, strong. Compare names in “-el.”

No need to go further, because I exhuasted this definition enough times. El means "El".

Bezalel means "In the shadow of El".


URI

The Hebrew word for Uri is "Oo-ree"- Aleph, Vav, Resh, Yod (
yrwa). It is from Strong's Concordance number 221, and its definition

From H217; fiery; Uri, the name of three Israelites: - Uri.

from 217 "oor" (
rwa), and its definition

From H215; flame, hence (in the plural) the East (as being the region of light): - fire, light. See also H224.

from 215 "ohr"
(rwa), and its definition

A primitive root; to be (causatively make) luminous (literally and metaphorically): - X break of day, glorious, kindle, (be, en-, give, show) light (-en, -ened), set on fire, shine.

Uri means "fiery", "shine" and "light".


HUR

The Hebrew word for Hur is "Khoor"- Khet, Vav, Resh (
rwx). It is from Strong's Concordance number 2354, and its definition

The same as H2353 or H2352; Chur, the name of four Israelites and one Midianite: - Hur.

from 2353 "khoor"
(rwx), and its definition

From H2357; white linen: - white.

from
2357 "khah-rahr" (rrx), and its definition

A primitive root; to blanch (as with shame): - wax pale.

Hur means "white" or "pale".


JUDAH

The Hebrew name for Judah is "Y'hoo-dah"- Yod, Heh, Vav, Dalet, Heh (hdwhy). It is from Strong's Concordance number 3063, and its definition

From H3034; celebrated; Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the first, and of its territory: - Judah.

from 3034 "yah-dah" (
hdy), and its definition

A primitive root; used only as denominative from H3027; literally to use (that is, hold out) the hand; physically to throw (a stone, an arrow) at or away; especially to revere or worship (with extended hands); intensively to bemoan (by wringing the hands): - cast (out), (make) confess (-ion), praise, shoot, (give) thank (-ful, -s, -sgiving).

Judah means "Praise".


Applying these definition words into a story, this is what it says:

"In the shadow of El, He shines in praise"

 This is Yeshua.


Looking at the following words:

AHOLIAB

The Hebrew
for Aholiab is "Ahah-lee-ahv"- Aleph, Heh, Lamed, Aleph, Heh (balha). It is from Strong's Concordance number 171, and its definition

From H168 and H1; tent of (his) father; Oholiab, an Israelite: - Aholiab.

Aholi

from 168 "oh-hehl" (
lha), and its definition

From H166; a tent (as clearly conspicuous from a distance): - covering, (dwelling) (place), home, tabernacle, tent.

 from 166 "ah-hahl"
(lha), and its definition

A primitive root; to be clear: - shine.

Aholi means "tent".

Ab

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

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

Ab means "father".

Aholiab means "Tent of the Father".


AHISAMACH

The Hebrew
for Ahisamach is "Ah-khee-sah-makh"- Aleph, Khet, Yod, Samek, Mem, Kaph Sophit (Kmoyxa). It is from Strong's Concordance number 294, and its definition

From H251 and H5564; brother of support; Achisamak, an Israelite: - Ahisamach.

Ahi

from 251 "akh" (
xa), and its definition

A primitive word; a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like H1)): - another, brother (-ly), kindred, like, other. Compare also the proper names beginning with “Ah-” or “Ahi-”.

Ahi means "brother".

Samach

from 5564 "sah-makh" (
Kmo), and its definition

A primitive root; to prop (literally or figuratively); reflexively to lean upon or take hold of (in a favorable or unfavorable sense): - bear up, establish, (up-) hold, lay, lean, lie hard, put, rest self, set self, stand fast, stay (self), sustain.

Samach means "support".

Ahisamach means "brother of support".


DAN

The Hebrew word for Dan is "Dahn"- Dalet, Nun Sophit (Nd). It is from Strong's Concordance number 1835, and its defintion

From H1777; judge; Dan, one of the sons of Jacob; also the tribe descended from him, and its territory; likewise a place in Palestine colonized by them: - Dan.

from 1777 "deen" or "doon" (
Nyd or Nwd), and its definition

A primitive root (compare H113); to rule; by implication to judge (as umpire); also to strive (as at law): - contend, execute (judgment), judge, minister judgment, plead (the cause), at strife, strive.


Dan
means "judge".

Applying these definition words into a story, this is what it says:

"The Tent of the Father is a Brother of support who judges"

This "Tent" and "Brother" is Yeshua.

These two guys were the leaders in making these items along with others that worked with them.

Notice it says in verse six of this week's Torah portion passage

6 ...all wise of heart

Why was it not wise of mind, but wise of "heart"? The only answer I could think of is that those who were invovled in this construction of the Tabernacle had to do it from the "heart", because that is where the wisdom is coming from in order to construct the Tent. We in believers in Yeshua are His Tabernacle, or His Temple. The apostle Paul noted this in his letter to the assembly in Corinth

1 Corinthians 3:16 Know ye not that ye are the Temple of hwhy, and that the Spirit of hwhy dwelleth in you?

1 Corinthians 6:19 What? know ye not that your body is the Temple of the Holy Spirit which is in you, which ye have of 
hwhy, and ye are not your own?

2 Corinthians 6:16 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.

The only way to be Yeshua's Temple is that we build His Temple, our bodies, by living and building our lives for Him via the Ruakh HaKodesh (the Holy Spirit) with our "hearts".

!!!hwhy Kl dbk

Regarding the pedigree in this week's Torah portion passage, we have a problem in the lineage from Bezalel to Judah. Looking at the account of Judah's sons, which is noted in the Torah portion of Va-Yigash, in the book of Genesis

Genesis 46:12 And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and Zerah: but Er and Onan died in the land of Canaan. And the sons of Pharez, they were Hezron and Hamul.

But it does show Him as a son of Judah, which is noted in the book of the Chronicles

1 Chronicles 4:1 The sons of Judah; Pharez, Hezron, and Carmi, and Hur, and Shobal.

Judah did have a son named Hur.


LOOKING AT THE WORD CARVING (CUTTING)

The Hebrew word for carving (cutting) is "khah-roh-sheth"- Khet, Resh, Shin, Tav (tsrx). It is from Strong's Concordance number 2799, and its defintion

From H2790; mechanical work: - carving, cutting.

from 2790 "khah-rahsh" (
srx), and its definition

A primitive root; to scratch, that is, (by implication) to engrave, plough; hence (from the use of tools) to fabricate (of any material); figuratively to devise (in a bad sense); hence (from the idea of secrecy) to be silent, to let alone; hence (by implication) to be deaf (as an accompaniment of dumbness): -    X altogether, cease, conceal, be deaf, devise, ear, graven, imagine, leave off speaking, hold peace, plow (-er, -man), be quiet, rest, practise secretly, keep silence, be silent, speak not a word, be still, hold tongue, worker.


This word has translations which include "silent", "let alone", "deaf", "quiet", etc. Yeshua did all of this when He was scourged and crucified, like a lamb being silent and dumb, which we believers and followers of Yeshuah are to do.



Verses twelve through seventeen

THE SHABBATH

12 And hwhy spoke to Moses, to say, 13 And you shall speak to the Sons of Israel, to say, Also (Verily, Surely) you shall guard (keep, observe, watch) ta-My Shabbaths: for she is a Sign between Me and between you for your generations for the knowing for I am hwhy sanctifying you [(your Sanctifier)]. 14 And you shall guard (keep, observe, watch) ta-the Shabbath; for she is Sacred (Holy) to you: Defiling (Profaning, Polluting) her, dying, shall die: for anyone that does work in her, and that soul shall be cut off from the nearness of her People. 15 Six days shall do work; and in the seventh day is a Shabbath Shabbathon (Intermittent Shabbath, Intermittent Rest, Intermittent Repose), Sacred (Holy) to hwhy: Anyone that does work in the Shabbath day, dying, shall die. 16 And the Sons of Israel, they shall keep guard (keep, observe, watch) ta-the Shabbath for the doing ta-the Shabbath for their generations. A Covenant of Ages. 17 She is a Sign between Me and between the Sons of Israel for ages: for six days hwhy did (made) ta-the Heavens and ta-Earth, and on the seventh day had desisted (ceased, rested) and was resouled (refreshed).

This is renoting the Fourth
Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus

Exodus 20:8 Remember ta-the Shabbath Day to sanctify him. 9 Six days you shall serve (labor), and you shall do all of your work: 10 And the seventh day is a Shabbath to hwhy, your Elohim: You shall not do any work, you, and your son, and your daughter, your male servant, and your female servant, and your animal, and your sojourner (stranger) which is in your gates: 11 For six days, hwhy did (made) ta-the Heavens and ta-the Earth, ta-the sea, and of ta-all which is in them, and rested (relaxed, settled down) on the seventh day: Upon thus, hwhy blessed ta-the Shabbath day and sanctified him.

Notice how important hwhy said this to Moses to command the People to follow. hwhy mentioned portions of it twice.

13 ...Also (Verily, Surely) you shall guard (keep, observe, watch) ta-My Shabbaths: for she is a Sign between Me and between you for your generations...

16 And the Sons of Israel, they shall keep guard (keep, observe, watch) ta-the Shabbath for the doing ta-the Shabbath for their generations. A Covenant of Ages.

hwhy also reminded Moses and the People that He created the heavens and the earth for six days and rested on the seventh. The Shabbath was "a non-physical creative event". This is like the Father saying to His children to "follow His lead". If any of us remembered the first thing we started following the Messianic movement. What did we start with?..... "keeping the Shabbath". hwhy knew, and still knows today that this is key for us being believers in Yeshua to get back to the Hebraic roots of Christianity today. Also, regarding Shabbath, Yeshua noted this in regards to the Shabbath, which is noted in the Gospel of Mark

Mark 2:27 And He said unto them, The Shabbath was made for man, and not man for the Shabbath:

What Yeshua was saying is that "the Shabbath" is "Yeshua, the Living Shabbath". In other words hwhy set the date for the Shabbath, the seventh day, for the benefit of mankind, but man does not make the Shabbath in his own way and strength for the benefit of hwhy, and that means "changing the Shabbath Day", as the Roman Church did in the fourth or fifth century AD by changing the Shabbath day from Friday sundown through Saturday sundown to midnight Sunday morning through 11:59 PM Sunday night. That would be doing it in works without hwhy, and man would take the credit and acknowledgment away from hwhy. Thus breaking the Third Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus

Exodus 20:7 You shall not lift up (bear, carry) ta-the Name of hwhy, your Elohim, for vanity (falsehood, useless, naught); for hwhy will not leave guiltless (innocent, unpunished) ta which lifts up (bear, carry) ta-His Name for vanity (falsehood, useless, naught).

This would be an act of
taking His Name, "Yeshua, the Living Shabbath", to nought.

Also, this is what the apostle Paul wrote, which is noted in the book of Hebrews

Hebrews 3:16 For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. 17 But with whom was he grieved forty years? Was it not with them that had sinned, whose carcases fell in the wilderness? 18 And to whom sware he that they should not enter into His Rest, but to them that believed not? 19 So we see that they could not enter in because of unbelief. 4:1 Let us therefore fear, lest, a promise being left us of entering into His Rest, any of you should seem to come short of it. 2 For unto us was the Gospel preached, as well as unto them: but the Word preached did not profit them, not being mixed with faith in them that heard it. 3 For we which have believed do enter into rest, as he said, As I have sworn in My Wrath, if they shall enter into My Rest: although the Works were finished from the foundation of the world. 4 For He spake in a certain place of the seventh day on this wise, And Elohim did rest the seventh day from all His Works. 5 And in this place again, If they shall enter into My Rest. 6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: 7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear His Voice, harden not your hearts. 8 For if Yeshua had given them rest, then would He not afterward have spoken of another day. 9 There remaineth therefore a rest to the People of hwhy. 10 For he that is entered into His Rest, he also hath ceased from his own works, as hwhy did from His. 11 Let us labour therefore to enter into that Rest, lest any man fall after the same example of unbelief. 12 For the Word of hwhy is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. 13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of Him with whom we have to do. 14 Seeing then that we have a great High Priest, that is passed into the heavens, Yeshua, the Son of hwhy, let us hold fast our profession. 15 For we have not an High Priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. 16 Let us therefore come boldly unto the Throne of Grace, that we may obtain mercy, and find grace to help in time of need.

In other words, we in Messiah enter into "His Shabbath Rest", because Yeshua is "the Living Shabbath" as the meaning of Yeshua as "Lord of Shabbath".

Looking at the word SHABBATHON

The Hebrew word for shabbathon is "shahb-bah-thohn"- Shin, Beth, Tav, Vav, Nun Sophit (
Nwtbs). It is from Strong's Concordance number 7677, and its definition

From H7676; a sabbatism or special holiday: - rest, sabbath.

from 7676 
"shahb-bath" (tbs), and its definition

Intensive from H7673; intermission, that is, (specifically) the Sabbath: -  (+ every) sabbath.


from 7673 "shahv-vath" (tbs), and its definition

A primitive root; to repose, that is, desist from exertion; used in many implied relations (causatively, figuratively or specifically): - (cause to, let, make to) cease, celebrate, cause (make) to fail, keep (sabbath), suffer to be lacking, leave, put away (down), (make to) rest, rid, still, take away.


This is what on person at the Mi Yodeya from the Stack Echange website noted regarding Shabbathon:

"Shabatot is the plural form of Shabat.

Shabaton by its ending -on seems to be some kind of Qal pa'al form, while Shabat is a piel form. So one is intensive action while the other denotes a normal action. A rest/ceasing v.s. a complete and total rest/ceasing.

So Shabat Shabaton is a day of rest and ceasing with the meaning of an absolute rest and ceasing from work".


This Hebrew word is used only eleven times in the entire Tanakh, but it is only mentioned in two books in the Torah: Exodus and Leviticus. Out of the eleven times the phrase "Shabbath Shabbathon" is used only seven times. This word is only mentioned when it refers to the following:

The Regular Shabbath: Four times
Yom Teruah: One time
Yom Kippur: Two times
Sukkoth, First Day: One time
Sukkoth, Eighth Day: One time
Shabbath Rest For The Land: Two times

The word "shabbathon" is mentioned five times in Leviticus chapter twenty three (four times during the High Holy Days). It is sometimes interpreted as "Shabbath", but it is properly interpreted as "Rest". Notice that the word ends with Vav and Nun (
Nw). This means that the word is in the feminine form. This Hebrew word relates this rest as being a benefit for our souls, because the soul consists of three factors: the mind, the emotions and the will. When the word "shabbathon" is mentioned in the feminine form, it relates to the three parts of the soul, because the soul is also feminine, as all three parts of the soul are feminine. That is why the soul does not mean the body of the person, but "the being" of the person itself. As it says in the Torah portion of Akharey Moth, in the book of Leviticus

Leviticus 17:11 For a soul of the flesh, she is in the blood:...

It does not just mean animals, but it means humans as well. When 
hwhy said He would be taken away from "her People", He meant the "female soul".

In
verse seventeen this week's Torah portion's passage, it says that hwhy was refreshed. This was from the creation period, which is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 2:1 And the Heavens and the Earth and all of their host (armies), they were finished. 2 And in the seventh day, Elohim finished His work which was done (made), and reposed (desisted, rested, relaxed, shabbated) on the seventh day from all of His work which was done (made). 3 And Elohim blessed ta-the seventh day and sanctified him, for in him had reposed (desisted, rested, relaxed, shabbated) from all of His work, which Elohim created for the doing (making).

Looking at the word RESOULED (REFRESHED)

The Hebrew word for refresh is "nah-phash"- Nun, Peh, Shin (
spn). It is from Strong's Concordance number 5314, and its definition

A primitive root; to breathe; passively, to be breathed upon, that is, (figuratively) refreshed (as if by a current of air): - (be) refresh selves (-ed).

 One could also call it "resouled". The Hebrew word "nephesh"
(spn), meaning "soul" is based on this word. I have never heard of an eternal Elohim needing to be "refreshed" before. hwhy set and led the example for us as believers in Yeshua to refresh our souls on the Shabbath day.

Also, notice in this B'reyshith passage that it says that 
hwhy sancified "him". The "Him" is "Yeshua, the Living Shabbath".

!!!hwhy Kl dbk



Verse eighteen

18 And gave to Moses as He finished to speak with him on Mount Sinai, the Two Tablets of the Testimony (Witness), tablets of stone, written on the Finger of Elohim.

hwhy was saying to Moses "OK, I'm done", and I'm done with this chapter commentary.







CHAPTER 32
Exodus 32:1-35

Exo 32:1 And the People saw for Moses had delayed to the descending (coming down) from the Mountain, and the People assembled upon (over) Aaron, and they said to him, Arise, do (make) for us elohim which they shall go to our faces; for this Moses, the man which ascended us from the land of Egypt, we do not know what has become to him. 2 And Aaron said to them, Crunch off (Craunch, Break off, Rend) the golden nose rings (ear rings) which are in the ears of your wives, of your sons, and of your daughters, and they will bring them to me. 3 And all of the People, they crunched off (craunched, broke off, rent) ta-the golden nose rings (ear rings) which were in their ears, and they were brought to Aaron. 4 And took from their hand, and formed (fashioned) him on an engraving tool, and they did (made) him a casted (molten, masked) calf: and they said, These are your elohim, Israel, which have ascended you from the land of Egypt. 5 And Aaron saw, and built an altar to his face; and Aaron called, and said, Tomorrow shall be a feast to hwhy. 6 And they arose early (woke up early, started up, loaded up) from the morrow, and they elevated (ascended) Elevation Offerings (Ascension Offerings, Burnt Offerings), and they approached Peace Offerings; and the People sat down to eat and they imbibed (drank), and they arose to make merry (make sport, make laughter).

7 And 
hwhy spoke to Moses, Go, descend (go down); for your People which you ascended from the land of Egypt are corrupted (wasted, ruined): 8 They have turned away hastily from the way which I commanded them: they have did (made) for themselves a casted (molten, masked) calf, and they have bowed to him, and they have sacrificed to him, and they said, These are your elohim, Israel, which have ascended you from the land of Egypt.

9 And 
hwhy said to Moses, I have seen ta-this People, and, behold, he is a severely stiff (stubborn) necked People: 10 And now, leave her to Me that My Anger may glow against them, and I will consume them: and I will do (make) of you for a great nation. 11 And Moses beseeched ta-the Face of hwhy, his Elohim, and said, To why hwhy does Your Anger glow against Your People which You have brought out from the land of Egypt on Great Power and on a Strong (Mighty) Hand? 12 To why Egypt, they should speak, to say, In evilness they were brought out to the killing of them in the mountains, and to consume them from upon (over) the face of the ground? Return from the glowness of Your Anger, and repent upon (over) the evil to Your People. 13 Remember (Recall) to Abraham, to Isaac, and to Israel, Your servants, which You swore to them on Yourself, and You spoke to them, I will multiply ta-your seed as the stars of the Heavens, and all of this Land which I have spoken, I will give to your seed, and they shall inherit (occupy) for ages. 14 And hwhy repented upon the evil which was spoken to do to His People.

15 And Moses faced away, and descended (went down) from the Mountain, and the Two Tablets of the Testimony (Witness) were in his hand: the Tablets were written from two of their opposite regions (
opposite sides, over regions, over sides); they were written from this, and from this. 16 And the Tablets, they were from the Doing (Work) of Elohim, and the writing was from the Writing of Elohim, he was engraved upon the Tablets.

17 And Joshua heard
ta-the sound of the People in their shouting (alarming, blowing, sounding), and said to Moses, A sound of war is in the Camp. 18 And said, Not the sound of eye-testifying (eyeing) of victory (mightiness), and not a sound of a eye-testifying (eyeing) of defeat (overthrow): I am hearing a sound of eye-testifying (eyeing).

19 And was, as the which was drawing near to the Camp, and saw
ta-the calf, and whirl dancing: and the anger of Moses glowed, and he cast (threw) ta-the Tablets from his hands, and shever-broke them under the Mountain. 20 And took ta-the calf which they did (made), and was burned up in the fire, and was grounded unto which became powder (fine, crushed), and was strangered (scattered) upon the face of the water, and made quaff (drink) ta-the Sons of Israel.

21 And Moses said to Aaron, What has this People done to you, for you have brought a great sin upon them?! 22 And Aaron said, May not the anger of my lord (master) glow: you, you know
ta-the People, for he is in evilness. 23 And they said to me, Do (Make) for us elohim which they shall go to our faces: for this Moses, the man which ascended us from the land of Egypt, we do not know what has become of him. 24 And I said to them, To whomever has gold, they will crunch off (craunch, break off, rend). And they gave to me: and I cast (threw) him in the fire, and came out this calf.

25 And Moses saw, for
ta-the People, he was loosed; for Aaron had made them loosed, for a scornful whispering (an emitting, an inkling) among their uprisers:

26 And Moses stood in the gate of the Camp, and said, Who is for
hwhy? To me! And all of the sons of Levi, they gathered to him. 27 And said to them, Thus says hwhy, Elohim of Israel, Put a man his sword upon his thigh (testacles), go over and return from gate to the gate in the Camp, and kill a man ta-his brother, and a man ta-his neighbor, and a man of ta-his near one. 28 And the sons of Levi, they did according to [(as)] the word of Moses: and fell from the People on that day according to [(as)] three thousand men. 29 For Moses said, Fill your hands the day (today) to hwhy for a man against (on) his son, and against (on) his brother; and to give a blessing upon (over) you today.

30 And was from the morrow, and Moses said to the People, You, you have sinned a great sin: and now, I will ascend to 
hwhy; perhaps I can atone in unto your sin.

31 And Moses returned to 
hwhy, and said, Oh now, this People have sinned a great sin, and they have done (made) for themselves elohim of gold. 32 And now, if You will, lift away (bear away, carry away) their sin, and if not, blot me now from Your Scroll which You have written. 33 And hwhy said to Moses, Whom which has sinned to Me, I will blot him out of My Scroll. 34 And now, go, lead ta-the People to which I have spoken to you: behold, My Messenger shall go to your face: and in the day of My Visitation, I will visit their sin upon (over) them. 35 And hwhy plagued ta-the People, upon which they did (made) ta-the calf which Aaron did (made).


(NOTE: Not all verses will have comments)


Verse one

1 And the People saw for Moses had delayed to the descending (coming down) from the Mountain, and the People assembled upon (over) Aaron, and they said to him, Arise, do (make) for us elohim which they shall go to our faces; for this Moses, the man which ascended us from the land of Egypt, we do not know what has become to him.

I have a enhancing tongue twisting way of saying this verse in the King James lingo in what the people were saying to Aaron

"we wot not whereth this nit wit went".

Does one think that Aaron would have defended his brother and said "No! I am going to wait until my brother comes back down". Let's see his response



Verse two

2 And Aaron said to them, Crunch off (Craunch, Break off, Rend) the golden nose rings (ear rings) which are in the ears of your wives, of your sons, and of your daughters, and they will bring them to me.

Did Aaron defend Moses and stood his ground? No, he did not. He looked at all of the People influencing him to take control of the matter, and Aaron just did that. This can be compared to king Saul when he listened to the People, which is noted in the book of the prophet Samuel

1 Samuel 15:1 Samuel also said unto Saul, hwhy sent me to anoint thee to be king over His People, over Israel: now therefore hearken thou unto the Voice of the Words of hwhy. 2 Thus saith hwhy of Hosts, I remember ta that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt. 3 Now go and smite Amalek, and utterly destroy ta-all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass. 4 And Saul gathered ta-the People together, and numbered them in Telaim, two hundred thousand footmen, and ten thousand ta-men of Judah. 5 And Saul came to a city of Amalek, and laid wait in the valley. 6 And Saul said unto the Kenites, Go, depart, get you down from among the Amalekites, lest I destroy you with them: for ye shewed kindness to all of the Sons of Israel, when they came up out of Egypt. So the Kenites departed from among the Amalekites. 7 And Saul smote ta-the Amalekites from Havilah until thou comest to Shur, that is over against Egypt. 8 And he took ta-Agag, the king of the Amalekites, alive, and utterly destroyed ta-all of the people with the edge of the sword. 9 But Saul and the People spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them: but every thing that was vile and refuse, that they destroyed utterly.... 12  And when Samuel rose early to meet Saul in the morning, it was told Samuel, saying, Saul came to Carmel, and, behold, he set him up a place, and is gone about, and passed on, and gone down to Gilgal. 13 And Samuel came to Saul: and Saul said unto him, Blessed be thou of hwhy: I have performed the Commandment of hwhy. 14 And Samuel said, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear? 15 And Saul said, They have brought them from the Amalekites: for the People spared the best of the sheep and of the oxen, to sacrifice unto hwhy, thy Elohim; and ta-the rest we have utterly destroyed. 16 Then Samuel said unto Saul, Stay, and I will tell thee ta what hwhy hath said to me this night. And he said unto him, Say on. 17 And Samuel said, When thou wast little in thine own sight, wast thou not made the head of the tribes of Israel, and hwhy anointed thee king over Israel? 18 And hwhy sent thee on a journey, and said, Go and utterly destroy ta-the sinners, ta-the Amalekites, and fight against them until they be consumed. 19 Wherefore then didst thou not obey the Voice of hwhy, but didst fly upon the spoil, and didst evil in the Eyes of hwhy? 20 And Saul said unto Samuel, Yea, I have obeyed the Voice ofhwhy, and have gone the way which hwhy sent me, and have brought ta-Agag, the king of Amalek, and have utterly destroyed ta-the Amalekites. 21 But the People took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto hwhy, thy Elohim in Gilgal. 22 And Samuel said, Hath hwhy as great delight in Elevation Offerings and Sacrifices, as in obeying the Voice of hwhy? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. 23 For rebellion is the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected ta-the Word of hwhy, he hath also rejected thee from being king. 24 And Saul said unto Samuel, I have sinned: for I have transgressed ta-the Mouth of hwhy, and ta-thy words: because I feared ta-the People, and obeyed their voice.

He was not a Moses, and the People knew that. Aaron revealed that his compass was not true north like Moses was, and took the opportunity to grab the power while Moses was not present.

Notice how it was timed almost in the time before Moses was about ready to come down. This was an act of HaSatan coinciding with
hwhy's timing, knowing that he can try to thwart hwhy's timing to foil His Plan. HaSatan tries to thwart His Plan for us as believers, but we need to stick with His Will for us.

Looking at the word BREAK OFF (CRAUNCH, CRUNCH OFF)

The Hebrew word for break off (craunch, crunch off) is "pah-rahk"- Peh, Resh, Kuph (
qrp). It is from Strong's Concordance number 6561, and its definition

A primitive root; to break off or craunch; figuratively to deliver: - break (off), deliver, redeem, rend (in pieces), tear in pieces.




Verses three and four

3 And all of the People, they crunched off (craunched, broke off, rent) ta-the golden nose rings (ear rings) which were in their ears, and they were brought to Aaron. 4 And took from their hand, and formed (fashioned) him on an engraving tool, and they did (made) him a casted (molten, masked) calf: and they said, These are your elohim, Israel, which have ascended you from the land of Egypt.

Since when did the People become the leaders? Aaron first took control of the situation by making a calf for them, but who did Aaron submit to?..... "the People". When Aaron submitted to the People, Aaron indirectly gave the People the power to control the matter. That is why the People had the right to take control and make the call to claim the golen calf their elohim.

This is what happens when the populous today who are not righteous wants to do things their own way without 
hwhy, also known as "the rule of the People", by creating their own elohim- Ashterah, Mercury, Zeus, etc., and make their own feasts or festivals- i.e. Father's Day, Mother's Day, Valentine's Day, etc.



Verses five and six

5 And Aaron saw, and built an altar to his face; and Aaron called, and said, Tomorrow shall be a feast to hwhy. 6 And they arose early (woke up early, started up, loaded up) from the morrow, and they elevated (ascended) Elevation Offerings (Ascension Offerings, Burnt Offerings), and they approached Peace Offerings; and the People sat down to eat and they imbibed (drank), and they arose to make merry (make sport, make laughter).

Not only Aaron made the golden calf but the altar for the golden calf as well.

This altar where the golden calf was erected is located near Mount Sinai at Jebal al Lawz in northeastern Saudi Arabia.

Zooming in to the Golden Calf Altar from satellite view

Golden Calf Altar

Golden Calf Altar

Golden Calf Altar

Golden Calf Altar

Golden Calf Altar

Golden Calf Altar

Golden Calf Altar

Golden Calf Altar

Golden Calf Altar

Golden Calf Altar

Golden Calf Altar

Golden Calf Altar

Golden Calf Area


This is the gold calf altar floor view

The Golden Altar

Golden Calf Altar

Golden Calf Altar Golden Calf Altar

Golden Calf Altar Golden Calf Altar

Golden Calf Altar Golden Calf Altar

Golden Calf Altar Golden Calf Altar

Golden Calf Altar


These are images of the Golden Calf Altar from a 360 degree view taken from a mountain next to it

Golden Calf Altar

Golden Calf Altar

Golden Calf Altar

Golden Calf Altar

Golden Calf Altar

Golden Calf Altar

Golden Calf Altar

Golden Calf Altar

There would not be images of the calves etched on these stones unless the People knew that this was the altar in which the golden calf was located. Obviously Aaron had helpers to set up the boulders to make the altar.

By the way, someone is missing in this account. Looking in this account, which is noted in the Torah portion of Misphatim, in the book of Exodus

Exodus 24:12 And hwhy said to Moses, Ascend to Me at the Mountain, and be there: and I will give to you the Tablets of the Stone, and the Teaching (Torah), and the Commandments which I have written; to teach them. 13 And Moses arose, and Joshua, his minister (attendant, contributor): and Moses ascended to the Mountain of The Elohim. 14 And said to the Elders, Dwell among this (here) for us until which we shall return to you: and, behold, Aaron and Hur are with you: Whoever is a master of words shall approach to them.

Hur wasn't mentioned! Where was Hur during this matter? What happened to him? Why was he not present with Aaron? Did he leave the area when the People confronted Aaron? All I know is that he was missing in this scene. But if he was, why did he not stop Aaron listen to the People and to not do this thing?

Looking at the word HUR

As noted earlier above reagarding another Hur, his name means "white", but one Strong's Concordance number regarding the sources for Hur (In Hebrew "Khoor") said another source number which I did not post, which was 2352. This is its definition

From an unused root probably meaning to bore; the crevice of a serpent; the cell of a prison: - hole.

Based on this definition, is it possible that Hur in this case was "the crevice of a serpent" going behind the scenes manipulating the People to sway Aaron to make an elohim for them? I would not be surprised if he did.

Monte Judah of Lion and Lamb Ministries noted that this day could be the day of Yom Kippur. If this is true, it would align itself with the Forty Days of Awe from Elul 1 to Ethanim/Tishri 10, which relates to the forty days and nights Moses was up on the mountain with Moses.

Looking at the word MAKE MERRY (MAKE SPORT)

The Hebrew word for make merry (make sport) is "tsah-hahk"- Tsade, Khet, Kuph (
qxu). It is from Strong's Concordance number 6711, and its definition

A primitive root; to laugh outright (in merriment or scorn); by implication to sport: - laugh, mock, play, make sport.


In my opinion, it could mean that they were having an orgy at the golden calf area.



Verses seven and eight

7 And hwhy spoke to Moses, Go, descend (go down); for your People which you ascended from the land of Egypt are corrupted (wasted, ruined): 8 They have turned away hastily from the way which I commanded them: they have did (made) for themselves a casted (molten, masked) calf, and they have bowed to him, and they have sacrificed to him, and they said, These are your elohim, Israel, which have ascended you from the land of Egypt.

All of the sudden now, 
hwhy was saying that it was "Moses' People", and that Moses brought them out of Egypt. Did hwhy have a short term memory in foretting that He was the one that brought them out? He said it in the First Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus

Exodus 20:2 I am hwhy, your Elohim, who (which) brought you out from the land of Egypt, from the house of bondage (slavery).

This can be compared to what Adam said to 
hwhy in the Garden of Eden, which is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 3:12 And the Adam said, The woman whom You gave with me, she gave to me from the tree, and I ate.

Is it because of their sin that
hwhy did not recognize them as His People at the moment, because they went against His Word? It is probable. Yeshua noted that only those who obey the Word are His mothers and brothers, which is noted in the Gospel of Matthew

Matthew 12:46 While He yet talked to the people, behold, His mother and His brethren stood without, desiring to speak with Him. 47 Then one said unto Him, Behold, Thy mother and Thy brethren stand without, desiring to speak with Thee. 48 But He answered and said unto him that told him, Who is My mother? And who are My brethren? 49 And He stretched forth His Hand toward His disciples, and said, Behold My mother and My brethren! 50 For whosoever shall do the Will of My Father which is in the heavens, the same is My brother, and sister, and mother.

This is the similar circumstance when hwhy said to Moses "your People".



Verses nine and ten

9 And hwhy said to Moses, I have seen ta-this People, and, behold, he is a severely stiff (stubborn) necked People: 10 And now, leave her to Me that My Anger may glow against them, and I will consume them: and I will do (make) of you for a great nation.

It sounds like that 
hwhy would start over with Moses to become a second Abraham, which is based in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 12:1 And hwhy said to Abram, Go of yourself from your land, and from your birth place (kindred), and from the house of your father, to the land which I will show you: 2 and I will (do) make you for a great nation, and I will bless you, and I will make your name great [(engreaten your name)], and shall be a blessing:

If
 hwhy followed through with this option, it would mean that it would take another 400 years to create another nation of a People to fulfill His Word.

Mark Biltz of El Shaddai Ministries made an interesting note about this passage, that Moses was in a "catch 22". In other words, he used the phrase in relation to Moses "Should I stay, or should I go"? Mark noted that if Moses left when hwhy told him, hwhy would have destroyed the People. The other side is that the People are still sinning and have not repented, and what can Moses say if they don't.

Mark Biltz also noted the word "leave" in verse ten of this week's Torah portion passage.

Looking at the word LEAVE

The Hebrew word for leave is "yah-nakh"- Yod, Nun, Khet (
xny). It is from Strong's Concordance number 3240, and its definition

A primitive root; to deposit; by implication to allow to stay. (The Hiphil forms with the dagesh are here referred to, in accordance with the older grammarians; but if any distinction of the kind is to be made, these should rather be referred to H5117, and the others here): - bestow, cast down, lay (down, up), leave (off), let alone (remain), pacify, place, put, set (down), suffer, withdraw, withhold. (The Hiphil forms with the dagesh are here referred to, in accordance with the older grammarians; but if any distinction of the kind is to be made, these should rather be referred to H5117, and the others here.)

Mark Biltz noted that this is the similar word of "Noah"- which is the Hebrew "noakh"- Nun, Khet (
xn). Mark also said that the account with hwhy, Moses and the People can be compared to hwhy, Noah and the People before the flood where hwhy told Noah that He is to destroy the People of the earth by having history repeat itself by hwhy telling Moses that He is going to destroy His own People.



Verses eleven through fourteen

11 And Moses beseeched ta-the Face of hwhy, his Elohim, and said, To why hwhy does Your Anger glow against Your People which You have brought out from the land of Egypt on Great Power and on a Strong (Mighty) Hand? 12 To why Egypt, they should speak, to say, In evilness they were brought out to the killing of them in the mountains, and to consume them from upon (over) the face of the ground? Return from the glowness of Your Anger, and repent upon (over) the evil to Your People. 13 Remember (Recall) to Abraham, to Isaac, and to Israel, Your servants, which You swore to them on Yourself, and You spoke to them, I will multiply ta-your seed as the stars of the Heavens, and all of this Land which I have spoken, I will give to your seed, and they shall inherit (occupy) for ages. 14 And hwhy repented upon the evil which was spoken to do to His People.

Moses started his response to 
hwhy to remind Him and to correct Him that it was "His" People, and that "He" brought them out of Egypt. What hwhy and Moses were having was a "You argument" regarding who do the People belong. First, hwhy says to Moses "These are "your" People", then Moses said to hwhy "No, but they are "Your" People". Next Moses reminds hwhy of His Covenant with the forefathers and what He said to them. And hwhy repented His pursuit against the People to destroy them. This is not the first time hwhy repented. Looking at this account, which is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 6:5 And hwhy saw for the evil of the Adam was great on the Earth, and every imagination (conception, form) of the intentions (cunningness, weavingness, plaitingness) of his heart was only evil all of the day, 6 and hwhy repented (sighed) for doing (making) ta-the Adam on the Earth, and was grieved (vexed, hurt, fabricated?) to His Heart.

In this Genesis passage, it was an act of repentance for the negative results, whereas 
hwhy repented at Mount Sinai for the benefit of the Israelite People.

Notice that in verse thirteen in this week's Torah portion passage that "Yourself" is bold in pink. In the Hebrew grammar text, the pronoun is written in the feminine gender. This tells us that Moses was speaking to 
hwhy's "Soul". As I have noted in previous Torah portions, the soul is feminine. This means that Moses was reminding hwhy's "Soul of His Covenant He made with His Soul to Abraham, Isaac and Jacob.

!!!hwhy Kl dbk



Verses fifteen and sixteen

15 And Moses faced away, and descended (went down) from the Mountain, and the Two Tablets of the Testimony (Witness) were in his hand: the Tablets were written from two of their opposite regions (opposite sides, over regions, over sides); they were written from this, and from this. 16 And the Tablets, they were from the Doing (Work) of Elohim, and the writing was from the Writing of Elohim, he was engraved upon the Tablets.

Notice that they were written on both sides of the stones. Why were they? How come it was not shown in any of the Bible movies?

In verse sixteen of this week's Torah portion passage, the King James Version did not include the person pronoun in this part of their translated verse

(KJV) 16 ...graven upon the tables.

It is literally translated

...he was engraved upon the tablets.

The "he" should be capitalized to say this

...He was engraved upon the tablets.

"He" is "Yeshua, the Word made Flesh" written on the Tablets of the Stones, and He is known as the Word, which is noted in the Gospel of John

John 1:1 In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim. 2 The Same was in the beginning with Elohim. 3 All things were made by Him; and without Him was not any thing made that was made. 4 In Him was Life; and the Life was the light of men.... 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.



Verses seventeen and eighteen

17 And Joshua heard ta-the sound of the People in their shouting (alarming, blowing, sounding), and said to Moses, A sound of war is in the Camp. 18 And said, Not the sound of eye-testifying (eyeing) of victory (mightiness), and not a sound of a eye-testifying (eyeing) of defeat (overthrow): I am hearing a sound of eye-testifying (eyeing).

Based on this information, Joshua was in an area on Mount Sinai where he could not see what was going on in the Camp. Either Joshua was in the area in the cloud, or he was far away and behind a mountainous area that it was impossible to see anything.



Verse nineteen

19 And was, as the which was drawing near to the Camp, and saw ta-the calf, and whirl dancing: and the anger of Moses glowed, and he cast (threw) ta-the Tablets from his hands, and shever-broke them under the Mountain.

By the time Moses came down the mountain, the Torah of The Ten Words (Commandments) were now etched in the stone, and they became final, complete, sealed, confirmed, established, validated and active. Though hwhy repented of His Idea and changed His Mind to not destroy the People, Those Etched Words were still valid. When Moses reached the Camp and found that the Israelites made a golden calf and worshiped it, he knew that the Ten Words (Commandments) that were written in stone would seal their deaths. He also knew that the Ten Words (Commandments) were written based on the original promise to the Israelites that they would be a Kingdom of Priests and a Holy Nation, which is noted in the Torah portion of Yithro, in the book of Exodus

Exodus 19:5 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 of the peoples: for all the Earth belongs to Me: 6 And you, you shall be to Me of a Kingdom of Priests, and a Sacred (Holy) Nation. These are the Words which you shall speak to the Sons of Israel.

 But they abused it and defiled it by making the golden calf and worshiping it. When Moses realized the situation of their fates, the only thing he could do to save them from 
hwhy's Death Sentence against them was to destroy the Two Tablets of the Stones. This would cause the contract to be broken. This was Moses' act of mercy for the People in the Eyes of hwhy to destroy the Tablets containing the Ten Words (Commandments). Did hwhy get mad at Moses for breaking the two tablets? We will find out later on.

This is the view that Moses and Joshua saw the altar of the golden calf's location at the base of Mount Sinai

Golden Calf Altar

Showing the altar's location circled in red

Golden Calf Altar

Zooming in at the altar's location

Golden Calf Altar

Golden Calf Altar



Verse twenty

20 And took ta-the calf which they did (made), and was burned up in the fire, and was grounded unto which became powder (fine, crushed), and was strangered (scattered) upon the face of the water, and made quaff (drink) ta-the Sons of Israel.

This verse was probably a precursor to the Commandment of the Spirit of Jealousy by a wife drinking from the sand of the ground to prove her innocence that she did not lay with another man that was not her husband, which is noted in the Torah portion of Naso, in the book of Numbers

Numbers 5:11 And hwhy spoke to Moses, to say, 12 Speak to the Sons of Israel, and you shall say to them, A man, a man, if his wife, she goes astray (deviate), and has transgressed against him a transgression, 13 And a man shall lay with her, laying of seed, and was veiled from the eyes of her man, and was hidden, and she was unclean (defiled), and was not a witness against her, and she was not caught; 14 and has gone over upon him a Spirit of Jealousy, and was jealous at ta-his wife, and she was unclean (defiled): or has gone over upon him a Spirit of Jealousy, and was jealous of ta-his wife, and she was not unclean (defiled): 15 and the man shall bring ta-his woman to the Priest, and shall bring ta-her Karban Offering (Drawing Near Offering, Gift Offering) upon her of a tenth of the ephah of grounded barley; shall not pour oil upon him, and shall not give frankincense upon him; for he is a Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering) of Jealousy, of a Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering) of a Memorial (Remembrance), of a Memorial (Remembrance) of Iniquity. 16 And the Priest shall bring her near, and shall stand her to the Face of hwhy: 17 And the Priest shall take the Water of Sacreds (Holies) in an earthen vessel; and from the dust which shall be on the floor (?rented floor?) of the Tabernacle, the Priest shall take, and shall be given to the Water:

18 And the Priest shall stand
ta-the woman to the Face of hwhy, and shall uncover (loose) ta-the head of the woman, and shall give upon her palm ta the Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering) of the Memorial (Remembrance), she is a Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering) of Jealousy: and in the hand of the Priest shall be the Water of the Bitters of the Curses: 19 and the Priest shall make her swear, and shall say to the woman, If a man has not lain with you, and if you have not strayed (deviated) at uncleanness (defilement) under your husband, be free (innocent, guiltless, blameless) from the Water of the Bitters of these Curses: 20 And you, if you have strayed (deviated) under your man, and when you have been unclean (defiled), and has given a man in you ta-his laying from failing unto your man: 21 And the Priest shall make ta-the woman swear on an Oath of the Allah-Curse (Imprecation), and the Priest shall say to the woman, hwhy shall give for an allah-curse (imprecation) with you and to an oath in the midst of your People in hwhy giving ta-your genitals at falling off, and ta-your womb at swelling (amassing); 22 And the Waters of these Curses, they shall go in your uterus to swell (amass) the womb, and to make the genitals fall off: and the woman shall say, Amen, amen.

23 And the Priest shall write
ta-these allah-curses (imprecations) in a Scroll, and shall be blotted to the Water of the Bitters: 24 and ta-the woman shall quaff (drink) ta-the Water of the Bitters of the Curses: and the Waters of the Curses for Bitters, they shall enter in her. 25 And the Priest shall take from the hand of the woman ta-the Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering) of the Jealousy, and shall wave ta-the Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering) to the Face of hwhy, and shall bring her near to the Altar: 26 And the Priest shall grasp (hand grasp) from the Donation Offering (Tribute Offering, Food Offering, Grain Offering, Aportion Offering) ta-her Memorial (Remembrance) Offering, and shall incense (smoke, fumigate, burn) to the Altar, and afterward ta-the woman shall quaff (drink) ta-the Waters. 27 And of making her quaff (drink) ta-the Waters, and shall be, if she shall be unclean (defiled), and she transgressed a transgression against her man, and the Waters of the Curses of the Bitters, they shall enter in her, and her womb shall swell (amass), and her genitals shall fall off: and the woman, she shall be for an allah-curse (imprecation) in the nearness of her People. 28 And if the woman was not unclean (defiled), and she is clean (pure); and shall be free (innocent, guiltless, blameless), and shall seed seed.

29 This is the Teaching (Torah) of the Jealousies which a woman, she shall stray (deviate) under her man, and shall be unclean (defiled); 30 Or a man, which she goes over upon him a Spirit of Jealousy, and is jealous of
ta-his woman, and shall stand ta-the woman to the Face of hwhy, and the Priest shall do to her ta all of this Teaching (Torah). 31 And the man shall be free (innocent, guiltless, blameless) from iniquity, and that woman, she shall bear her iniquity.

Moses did not hesitate. He went straight to the false elohim and destroyed it, and went further by burning it and grinding it to powder. By the way, it was most likely that the golden calf was made mostly of wood and overlaid with gold. Otherwise, it wouldn't burn. Moses went one step more and made the People drink their "golden calf shake". Question: "How did he grind the gold to powder, or did it melt in the fire and just powdered the burnt wood instead"? Also, "Why did he make them drink it, and what was the purpose of them drinking it"? I do not have the answers to these at this time.



Verse twenty-one

21 And Moses said to Aaron, What has this People done to you, for you have brought a great sin upon them?!

Can anyone hear the Dragnet music TV theme intro as this verse is read?

Moses might as well have asked him, "Why did you submit to the People, by the influence of Hur, and gave the People power to sin against 
hwhy, and why didn't you stop Hur from manipulating the People against you"? Moses was very angry against Aaron. He knew that Aaron was ultimately responsible to allow them to do this, because he was given authority to keep the People in order, and that the People had potential to rebel. Why didn't Moses get after Hur in this as well? Where was he? He was also in charge with Aaron to keep order to the People. It seems that Hur got away with this account (lucky him), or did Moses do something against him that is noted in this week Torah portion account? I don't know.



Verses twenty two through twenty four

22 And Aaron said, May not the anger of my lord (master) glow: you, you know ta-the People, for he is in evilness. 23 And they said to me, Do (Make) for us elohim which they shall go to our faces: for this Moses, the man which ascended us from the land of Egypt, we do not know what has become of him. 24 And I said to them, To whomever has gold, they will crunch off (craunch, break off, rend). And they gave to me: and I cast (threw) him in the fire, and came out this calf.

Ohhh, Suuuuure Aaron. The calf just came out of its own. It's a miracle! A calf appeared! As comedian, Bill Cosby, said in his infamous Noah skit, "Right". I don't think Moses believed what Aaron said at the end of his statement. This is what really happened ealier in this week's Torah portion chapter

Exodus 32:4 And [Aaron] took from their hand, and formed (fashioned) him on a engraving tool, and they did (made) him a casted (molten, masked) calf:...

Mark Biltz of El Shaddai Ministries noted that Aaron was speaking a "half truth", like a child to his mother by saying part of a truth but "ad libbing" the rest of the story to make him sound innocent. Nice try, Aaron, and have you forgotten the Ninth Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus

Exodus 20:16 You shall not have a false witness eye-account against your neighbor.

Aaron would have been scared of Moses and tried to save his but by denying that he did it, so that he would not look bad in his brother's eyes. Aaron feared that he could potentially die. Moses was too smart, and knew that Aaron made the calf. Aaron might have well said to Moses the he was saying to himself in a King James slang that "I wot not where my wit went".

Notice that Aaaron said to Moses this in verse twenty two of
this week's Torah portion passage

...that he is in evilness...

Aaron reffered the "he" to the Israelite People, but it can also refer to hasatan.



Verse twenty five

25 And Moses saw, for ta-the People, he was loosed; for Aaron had made them loosed, for a scornful whispering (an emitting, an inkling) among their uprisers:

In other words, the People had a wild orgy among themselves, which would make sense, because they were acting like immature childish college fraternity and sorority people. That is what their rebellion against 
hwhy did to them.

Their rebellion resulted in their nakedness- thank you Aaron for submitting to the People instead of 
hwhy.

Looking at the word LOOSED

The Hebrew word for loosed is "pah-rah"- Peh, Resh, Ayin (
erp). It is from Strong's Concordance number 6544, and its definition

A primitive root; to loosen; by implication to expose, dismiss; figuratively absolve, begin: - avenge, avoid, bare, go back, let, (make) naked, set at nought, perish, refuse, uncover.


This is not the same Hebrew word for nakedness as the typical Hebrew word "ey-rohm" (
Mre). This is more like an act of "exposing" their sin.

Indirectly related, this is what Adam and Khavah did at the Garden of Eden in the Torah, which is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 3:1 And the serpent was subtle (cunning, crafty) than any beast of the field which hwhy Elohim made, and said to the woman, For Elohim said, Also (Even) you shall not eat from every tree of the Garden? 2 And the woman, she said to the serpent, From the Fruit of the Trees of the Garden we may eat: 3 and from the Fruit of the Tree which is in the midst of the Garden, Elohim said, You shall not eat him, and you shall not touch on him, lest you die. 4 And the serpent said to the woman, Dying, you shall not die: 5 for Elohim knows when in the day you eat of him, and your eyes, they shall be opened, and you shall be as Elohim knowing good and the evil. 6 And the woman saw for goodness was the tree for food [(for the tree for food was for goodness)], and that he was desirable (longing, lusting) to the eyes, and the tree was pleasant (delighting) to make one skillful (prudent): and she took of his fruit, and she ate, and she gave also to her husband with her; and she ate. 7 And opened her the eyes of both of them, and they knew for they were naked; and they sewed leaves (foliage) of the fig tree, and they did (made) for themselves aprons (girdles).

Khavah sowed with her eyes through the sight of the fruit and the words of the serpent, and with her husband, Adam, partaking of the fruit, they reaped their sight by seeing their nakedness and submitting to the words of the serpent when 
hwhy asked Adam the question, which is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 3:11 And He said, Who told to you that you are naked? Was that from the tree which I told you to fail (not) eating from him you have eaten?

This was the same idea that Aaron did with the People when he submitted to the People's "nakedness" and "shame" through their rebellion against 
hwhy. The People sowed their nakedness in front of Aaron and caused Aaron to reap their nakedness through the worship of the golden calf.

We as believers need to keep ourselves "spiritually clothed" with the Messiah and to not worship the elohim of the world which would cause us to be "spiritually naked". Ahmein.



Verses twenty six through twenty nine

26 And Moses stood in the gate of the Camp, and said, Who is for hwhy? To me! And all of the sons of Levi, they gathered to him. 27 And said to them, Thus says hwhy, Elohim of Israel, Put a man his sword upon his thigh (testacles), go over and return from gate to the gate in the Camp, and kill a man ta-his brother, and a man ta-his neighbor, and a man of ta-his near one. 28 And the sons of Levi, they did according to [(as)] the word of Moses: and fell from the People on that day according to [(as)] three thousand men. 29 For Moses said, Fill your hands the day (today) to hwhy for a man against (on) his son, and against (on) his brother; and to give a blessing upon (over) you today.

Only one tribe of males, the tribe of Levi, went over to 
hwhy's side? What happened to the other eleven tribes? Where were they? We are talking about 600,000 plus males able to go to war. Were all of them against hwhy? That is pitiful.

When each the sons of Levi killed about 3,000 men, did that mean each man had to kill three different men? That meant 1,000 Levites killed 3,000 men. I don't know why it was so, because we see later the Levites enumeration in this generation of this week's Torah portion, which is noted in the Torah portion of B'midbar, in the book of Numbers

Numbers 3:39 Of all of the visiting (accounting, counting) of the Levites, which Moses and Aaron visited (accounted, counted) upon the Mouth of hwhy, by their families, every remembered one (male) from a son of a renewed month and the upward (ascending), were twenty and two thousand.

We can roughly estimate that there were between 15,000 and 18,000 adult male Levites able for war if they were not involved in the Priesthood. So what happened to the other 14,000 to 17,000 men? Here's another perspective: Were the 3,000 men killed of their own tribe? If so, the totals would have been for all the Levite males between 23,000 and 25,000, but that doesn't make sense. If 
hwhy said 3,000 men died, He meant 3,000 men died. My speculation that there were three thousand Levites that came to Moses' side, and the three thousand men were of Moses' Kohathite family.



Verse thirty

THE NEXT MORNING

30 And was from the morrow, and Moses said to the People, You, you have sinned a great sin: and now, I will ascend to hwhy; perhaps I can atone in unto your sin.

Based on the time of the day of this account, Moses' confrontation with Aaron and the People when he came down from the mountain with Joshua could have occurred during the night.



Verses thirty-one and thirty two

MOSES' SECOND ASCENT TO THE HEAD OF THE MOUNTAIN

31 And Moses returned to hwhy, and said, Oh now, this People have sinned a great sin, and they have done (made) for themselves elohim of gold. 32 And now, if You will, lift away (bear away, carry away) their sin, and if not, blot me now from Your Scroll which You have written.

The apostle Paul also offered such a suggestion for his brethren, which is noted in his letter to the assembly in Rome

Romans 9:1 I say the truth in Messiah, I lie not, my conscience also bearing me witness in the Holy Spirit, 2 That I have great heaviness and continual sorrow in my heart. 3 For I could wish that myself were accursed from Messiah for my brethren, my kinsmen according to the flesh:

When the apostle Paul said that he wished to be accursed, it was a wishing to be "blotted" out for the sake of his brethren like Moses requested
hwhy to have his name blotted out of hwhy's Scroll if He didn't change His Mind for the People's sake.
 
Indirectly related, the apostle John noted 
hwhy would "blot" anyone's name, which is noted in the book of Revelation

Revelation 3:1 And unto the angel of the assembly in Sardis write; These things saith he that hath the seven Spirits of hwhy, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. 2 Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before the Lord. 3 Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. 4 Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. 5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the Scroll of Life, but I will confess his name before My Father, and before His angels.

The assembly in Sardis was at a point where the People could be "blotted out" if they didn't overcome.

This is a positive account of blotting our sins, which is noted in the book of Acts

Acts 3:19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of hwhy;

Looking at the word BLOT

The Hebrew word for blot is "mah-khah"- Mem, Khet, Heh (
hxm). It is from Strong's Concordance number 4229, and its definition

A primitive root; properly to stroke or rub; by implication to erase; also to smooth (as if with oil), that is, grease or make fat; also to touch, that is, reach to: - abolish, blot out, destroy, full of marrow, put out, reach unto, X utterly, wipe (away, out).

Blotting out is an act of "erasing" the People in His Scroll in this week's Torah portion.



Verse thirty three


33 And hwhy said to Moses, Whom which has sinned to Me, I will blot him out of My Scroll.

In other words, 
hwhy was saying to Moses- "No". Also hwhy was saying indirectly that he heard Moses' plea to spare the People, but hwhy was saying to Moses that it was His responsibility and decision to blot out anyone from His Scroll.

Indirectly related, those who are written in the Lamb's Scroll of Life will be able to enter in Jerusalem in the new millenium, which the apostle John noted
in the book of Revelation

Revelation 21:22 And I saw no Temple therein: for hwhy El Shaddai and the Lamb are the Temple of it. 23 And the City had no need of the sun, neither of the moon, to shine in it: for the Glory of hwhy did lighten it, and the Lamb is the Light thereof. 24 And the nations of them which are saved shall walk in the Light of it: and the kings of the earth do bring their glory and honour into it. 25 And the gates of it shall not be shut at all by day: for there shall be no night there. 26 And they shall bring the glory and honour of the nations into it. 27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's Book of Life.

That includes those who are believers in Yeshua, and those before Yeshua's time who obeyed His Word.



Verse thirty four

34 And now, go, lead ta-the People to which I have spoken to you: behold, My Messenger shall go to your face: and in the day of My Visitation, I will visit their sin upon (over) them.

In other words,
hwhy was telling Moses to pick up where you left off and continue in his walk with Him.

Notice that in this week's Torah portion passage that "you" is bold in pink. In the Hebrew grammar text, the pronoun is written in the feminine gender. This tells us that hwhy was speaking to Moses' "Soul". As I have noted in previous Torah portions, the soul is feminine. What it means is that hwhy was telling Moses' soul to continue leading the People in the wilderness to the Promise Land.

!!!hwhy Kl dbk

We as believers in Yeshua have Yeshua to lead our souls and spirits via the Ruakh HaKodesh (the Holy Spirit) in our spiritual walk with Him in our spiritual wilderness.

!!!hwhy Kl dbk



Verse thirty five

35 And hwhy plagued ta-the People, upon which they did (made) ta-the calf which Aaron did (made).

What kind of plague did 
hwhy put on the People? Was this plague a physical plague or a spiritual plague? We never heard this in movies, nor have I heard anyone teach about this plague that was put on them. They were plagued with something from the result from making and worshipping the golden calf, and Moses made them drink the powder from it.







CHAPTER 33
Exodus 33:1-23

Exo 33:1 And 
hwhy said to Moses, Come, ascend from this (here), you and the People which you have ascended from the land of Egypt to the land which I swore to Abraham, to Isaac, and to Jacob, to say, I will give her to your seed: 2 And I will send a Messenger to your face; and I will drive out (graze out) ta-the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite 3 to a land flowing of fatness (milk) and thickness (honey) [(fatness and thickness, milk and honey)]: for I will not ascend in your nearness; for you are a severly stiff (stubborn) necked People: lest I consume you in the way. 4 And the People heard ta-this Evil Word, and they lamented (mourned, bewailed): and a man did not put upon himself his ornaments (adornments). 5 And hwhy said to Moses, Say to the Sons of Israel, You are a stiff (stubborn) necked people: Of one moment, I will ascend in your nearness and shall consume you: And now, take down your ornaments (adornments) from upon you, and I may know what I shall do to you. 6 And the Sons of Israel snatched off (stripped off) ta-their ornaments (adornments) from Mount Horeb.

7 And Moses took 
ta-the Tent, and was pitched by him from outside by the Camp, far from the Camp, and called to him at the Tent of Appointment. And was, any seeking hwhy went out to the Tent of Appointment which was from outside, by the Camp. 8 And was, as Moses went out to the Tent, and all of the People, they arose, and a man of the entrance of his tent, they stood, and they regarded after Moses until he had went to the Tent. 9 And was, as Moses went (entered) to the Tent, the Pillar of the Cloud descended and stood at the Entrance of the Tent, and spoke with Moses. 10 And all of the People saw ta-the Pillar of the Cloud standing at the Entrance of the Tent: and all the people arose, and they bowed, a man at the entrance of his tent.

11 And 
hwhy spoke to Moses Faces to faces, as the which a man shall speak to his neighbor. And would return to the Camp: And his attendant (minister), Joshua, son of Nun, a young man, did not depart (withdraw) from the midst of the Tent.

12 And Moses said to 
hwhy, See, You are saying to me, Ascend ta-this People: and You, You have made me known ta which You will send with me. And now, You have said, I know you in name, and also, You have found grace (favor) in My Eyes. 13 And now, if now I have found grace (favor) in Your Eyes, make me know now ta-Your Way, and I will know You, by that, I may find grace (favor) in Your Eyes: and see that this Nation is Your People. 14 And said, My Face shall go, and I will make rest for you. 15 And said to Him, If Your Face will not go, We shall not ascend from this (here). 16 And in what shall be known here that I, I and Your People have found grace (favor) in Your Eyes that is not in Your going with us, and we are distinguished (set apart), I and Your People, from all of the people who are upon the face of the Ground?

17 And 
hwhy said to Moses, Also ta-this word which you have spoken, I will do: for you have found grace (favor) in My Eyes, and I know you in name. 18 And said, Make me see now ta-Your Glory. 19 And said, I, I will make go over all of My Goodness upon (over) your face, and I will call (proclaim) in the Name of hwhy to your face; and I will engracen (favor) ta-which I will engracen (favor), and I will mercify ta-which I will mercify. 20 And said, You are not able to see ta-My Face: for the Adam shall not see Me, and live.

21 And 
hwhy said, Behold, a place of Me, and you shall stand upon (over) the cliff rock (cramped rock): 22 And shall be, in My Glory going over, and I will set you in the cleft of the cliff rock (cramped rock), and I will cover (screen, hedge, protect, defend) My Palm upon (over) you unto My going over: 23 And I will remove ta-My Palm, and you will see My Behindness (Back): and My Face shall not be seen.


(NOTE: Not all verses will have comments)


Verses one through six

1 And hwhy said to Moses, Come, ascend from this (here), you and the People which you have ascended from the land of Egypt to the land which I swore to Abraham, to Isaac, and to Jacob, to say, I will give her to your seed: 2 And I will send a Messenger to your face; and I will drive out (graze out) ta-the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite 3 to a land flowing of fatness (milk) and thickness (honey) [(fatness and thickness, milk and honey)]: for I will not ascend in your nearness; for you are a severly stiff (stubborn) necked People: lest I consume you in the way. 4 And the People heard ta-this Evil Word, and they lamented (mourned, bewailed): and a man did not put upon himself his ornaments (adornments). 5 And hwhy said to Moses, Say to the Sons of Israel, You are a stiff (stubborn) necked people: Of one moment, I will ascend in your nearness and shall consume you: And now, take down your ornaments (adornments) from upon you, and I may know what I shall do to you. 6 And the Sons of Israel snatched off (stripped off) ta-their ornaments (adornments) from Mount Horeb.

Notice
in verse one of this week's Torah portion passage that hwhy was still saying to Moses that it was he, Moses, that brought the People out from Egypt and not hwhy.

Also notice
in this week's Torah portion passage that Moses made the People take off their ornaments as an act of humility and humbleness before he went to hwhy to plead for their lives to be spared.

In verse two of this week's Torah portion passage, 
hwhy says that He will send "a Messenger" to their faces in the land to drive out the tribes of Canaan. This will be later fulfilled later, which is noted in the book of Joshua

Joshua 5:13 And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a Man over against him with His Sword drawn in His Hand: and Joshua went unto Him, and said unto Him, Art Thou for us, or for our adversaries? 14 And he said, Nay; but as Captain of the Army of hwhy am I now come. And Joshua fell on his face to the earth, and did worship, and said unto Him, What saith my Adon unto His servant? 15 And the Captain of the Army of hwhy said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is Holy. And Joshua did so.

This Captain of the Army of 
hwhy was the Messenger of hwhy, who was Yeshua.

Looking at the following words:

STIFF (STUBBORN)

The Hebrew word for stiff (stubborn) is "kah-sheh"- Kuph, Shin, Heh (hsq). It is from Strong's Concordance number 7186, and its definition

From H7185; severe (in various applications): - churlish, cruel, grievous, hard ([-hearted], thing), heavy, + impudent, obstinate, prevailed, rough (-ly), sore, sorrowful, stiff ([-necked]), stubborn, + in trouble.

from 7185 "kah-shah"
(hsq), and its definition

A primitive root; properly to be dense, that is, tough or severe (in various applications): - be cruel, be fiercer, make grievous, be ([ask a], be in, have, seem, would) hard (-en, [labour], -ly, thing), be sore, (be, make) stiff (-en, [-necked]).



NECK

The Hebrew word for neck is "oh-reph"- Ayin, Resh, Peh Sophit (Pre). It is from Strong's Concordance number 6203, and its definition

From H6202; the nape or back of the neck (as declining); hence the back generally (whether literally or figuratively): - back ([stiff-]) neck ([-ed]).

from 6202 "ah-raph"
(Pre), and its definition

A primitive root (rather identical with H6201 through the idea of sloping); properly to bend downward; but used only as a denominative from H6203, to break the neck; hence (figuratively) to destroy: - that is beheaded, break down, break (cut off, strike off) neck.

from 6201 "
ah-raph" (Pre), and its definition

A primitive root; to droop; hence to drip: - drop (down).


Notice that in verse six in this week's Torah portion passage that "you" is bold in pink. In the Hebrew grammar text, the pronoun is written in the feminine gender. This tells us that Moses was told to speak to the People's "soul". As I have noted in previous Torah portions, the soul is feminine. Moses was being told by hwhy that the People's soul as a whole was in jeopardy.



Verse seven

THE TENT OF APPOINTMENT

7 And Moses took ta-the Tent, and was pitched by him from outside by the Camp, far from the Camp, and called to him at the Tent of Appointment. And was, any seeking hwhy went out to the Tent of Appointment which was from outside, by the Camp.

The original location of the Tent of Appointment was not in the center of the Camp, but "outside" of the Camp. This occurred before the army of the Camp was formed.



Verses eight through ten

8 And was, as Moses went out to the Tent, and all of the People, they arose, and a man of the entrance of his tent, they stood, and they regarded after Moses until he had went to the Tent. 9 And was, as Moses went (entered) to the Tent, the Pillar of the Cloud descended and stood at the Entrance of the Tent, and spoke with Moses. 10 And all of the People saw ta-the Pillar of the Cloud standing at the Entrance of the Tent: and all the people arose, and they bowed, a man at the entrance of his tent.

What Moses and 
hwhy were doing was almost like a British royal ceremony when Queen Elizabeth comes to the Parliament for the annual British version of her "State of the Empire Address".

But wait a minute! This tent has not been made yet. It was not until later that the Tent of Appointment was not put together until the first day of the first Biblical month of the following year, which is noted
in the Torah portion of P'kudey, in the book of Exodus

Exodus 40:1 And hwhy spoke to Moses, to say, 2 In the day of the first renewed month, on the one of the renewed month, you shall raise up ta-the Tabernacle of the Tent of Appointment.

The Tent of Appointment was not put together until the first day of the first Biblical month of Aviv/Nissan of the next Biblical year, which was the second year of their journey in the wilderness. How does this week's Torah portion passage mention that they met at the Tent when it wasn't up yet? Was Moses jumping ahead of himself? Did the writing get messed up and placed it in the wrong page of the scroll/book? This is not the first time hwhy insert an a past or future account to interrupt the continuity of the chronology of events. We will never know why until we meet Yeshua.



Verse eleven

11 And hwhy spoke to Moses Faces to faces, as the which a man shall speak to his neighbor. And would return to the Camp: And his attendant (minister), Joshua, son of Nun, a young man, did not depart (withdraw) from the midst of the Tent.

This says that Moses met 
hwhy "faces to faces". In the Hebrew text, the phrase says "pahneem ehl pahneem" (Mynp la Mynp). If we took it literally, it would say in English "faces to faces".

Looking at the word FACES

The Hebrew word for faces is "pah-neem"- Peh, Nun, Yod Mem Sophit
(Mynp). It comes from Strong's Concordance number 6440, and its definition

Plural (but always used as a singular) of an unused noun (פָּנֶה pâneh, paw-neh'; from 6437); the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.): -    + accept, a (be-) fore (-time), against, anger, X as (long as), at, + battle, + because (of), + beseech, countenance, edge, + employ, endure, + enquire, face, favour, fear of, for, forefront (-part), form (-er time, -ward), from, front, heaviness, X him (-self), + honourable, + impudent, + in, it, look [-eth] (-s), X me, + meet, X more than, mouth, of, off, (of) old (time), X on, open, + out of, over against, the partial, person, + please, presence, prospect, was purposed, by reason, of, + regard, right forth, + serve, X shewbread, sight, state, straight, + street, X thee, X them (-selves), through (+ -out), till, time (-s) past, (un-) to (-ward), + upon, upside (+ down), with (-in, + stand), X ye, X you.

from 6437 "pah-nah" (
hnp), and its definition

A primitive root; to turn; by implication to face, that is, appear, look, etc.: - appear, at [even-] tide, behold, cast out, come on, X corner, dawning, empty, go away, lie, look, mark, pass away, prepare, regard, (have) respect (to), (re-) turn (aside, away, back, face, self), X right [early].

That could be, but one of the items in The tent is called the Table of the Bread of Faces, which in the Hebrew text is "hashoolkhan Lekhem Paneem" (
Mynp Mxl Nxlsh). As is noted later in the Torah, the Priests put out twelve loaves of bread, hence "the Bread of Faces" on the Table. So the Hebrew word "pahneem" is used in the plural sense, which is noted in the Torah portion of Emor, in the book of Leviticus

Leviticus 24:5 And you shall take flour, and you shall bake of her two ten (twoteen, twelve) cakes, two tenths shall be of the one cake. 6 And you shall set them of two rows, six of the row upon the Pure Table to the Face of hwhy.

That's twelve breads of faces, "plural". Back in this week's Torah portion passage where Moses met hwhy pahneem el pahneem. Is this "faces to faces", and if so, who are the other face or faces of each party? Is this hwhy, the Father, Yeshua and the Ruakh HaKodesh (the Holy Spirit) facing Moses and possibly his "spiritual descendants"? If it is not, why did hwhy use the plural form instead of the singular form "panah"? Something to think about.

The same phrase is found in the book of Judges, when Gideon was talking with a Messenger of 
hwhy, which is noted in the book of the Judges

Judges 6:22 And when Gideon perceived that he was a Messenger of hwhy, Gideon said, Alas, O Adonai hwhy! for because I have seen a Messenger of hwhy Face to face [Faces to faces (Mynp la Mynp)].

Notice in verse eleven
of this week's Torah portion passage that Joshua was called "a young man".

Looking at the word YOUNG MAN

The Hebrew word for young man is "nah-ahr"- Nun, Ayin, Resh (
ren). It is from Strong's Concordance number 5288, and its definition

From H5287; (concretely) a boy (as active), from the age of infancy to adolescence; by implication a servant; also (by interchange of sex), a girl (of similar latitude in age): - babe, boy, child, damsel [from the margin], lad, servant, young (man).

from 5287 "nah-ahr"
(ren), and its definition

A primitive root (probably identical with H5286, through the idea of the rustling of mane, which usually accompanies the lion’s roar); to tumble about: - shake (off, out, self), overthrow, toss up and down.

from 5286 
"nah-ahr" (ren), and its definition

A primitive root; to growl: - yell.

How old was Joshua at this time? We find the hint
, which is noted in the book of Joshua

Joshua 14:7 Forty years old was I when Moses, the servant of hwhy, sent me from Kadesh Barnea to espy out ta-the land; and I brought him word again as it was in mine heart.

Joshua's account to spy out the land was a few months after this week's current Torah portion account at Mount Sinai. So we can say that Joshua was a young man of "forty years old" at the time Moses was talking to 
hwhy at Mount Sinai. We can say based on other accounts of "young men" that Joshua was the "oldest young man" in the scriptures by far beating Joseph by twelve years, which is noted in the Torah portion of Mikeyts, in the book of Genesis.

Genesis 41:9 And the Chief of the Cup Bearers spoke of [tota-Pharaoh, to say, I remember ta-My sins today (the day): 10 Pharaoh was wroth upin his servants, and gave me in keeping at the house of the Captain of the Executioners, me and ta the Prince (Chief) of the Bakers: 11 And we calm dreamed a calm dream in one night, I and he; each according to the interpretation of his calm dream, we calm dreamed. 12 And was there with us a young man, a Hebrew, a servant to the Chief of the Executioners; and we accounted (enumerated, scrolled) to him, and had interpreted to us ta-our calm dreams; each according to his calm dream was interpreted. 13 And was, as the which were interpreted to us, so happened; I was restored upon my office, and him was hanged.

This is the same Hebrew word in this Mikeyts passage, and the time that the Chief of the Cupbearers accounted his dream was two years before Joseph became Viceroy at thirty years old, which means that Joseph was a young man at "twenty eight" years old.

Looking at the word DEPART (WITHDRAW)

The Hebrew word for depart (withdraw) is "moosh"- Mem, Vav, Shin
(swm). It comes from Strong's Concordance number 4185, and its definition

A primitive root (perhaps rather the same as H4184 through the idea of receding by contact); to withdraw (both literally and figuratively, whether intransitively or transitively): - cease, depart, go back, remove, take away.

from 4184 "moosh" (
swm), and its definition

A primitive root; to touch: - feel, handle.


This is where we get our modern English word "mush", as in making a dog sled team move.



Verses twelve and thirteen

12 And Moses said to hwhy, See, You are saying to me, Ascend ta-this People: and You, You have made me known ta which You will send with me. And now, You have said, I know you in name, and also, You have found grace (favor) in My Eyes. 13 And now, if now I have found grace (favor) in Your Eyes, make me know now ta-Your Way, and I will know You, by that, I may find grace (favor) in Your Eyes: and see that this Nation is Your People.

So if anyone asks, "Did anyone in the Torah wanted to know 
hwhy"? One can answer "Yes, it was Moses". In verse thirteen of this week's Torah portion passage, it says in the Hebrew "v'ey-dah-ah-kha" (Kedaw), literally "and I know you".

These are the four steps Moses revealed to us, especially to us as believers to learn to know 
hwhy in this week's Torah portion passage:

Step One: Do as He commanded us to do

Step Two: After we did as He commanded, tell Him we did as He commanded us

Step Three: Know Him by name

In our case as believers,
hwhy, our Heavenly Father, because the apostle Paul said this, which is noted in his letter to the assembly in Rome

Romans 8:15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

I plead to those to have not said His Name in the letters written in the book to try saying it, because it "is" His Name.

Step Four: Tell Him we want to know Him

This is what we as believers in Yeshua are to do in our relationship with Him to know Him as we walk with Him in our lives.



Verse fourteen

hwhy'S RESPONSE TO MOSES

14 And said, My Face shall go, and I will make rest for you.

When 
hwhy said to Moses "and I will rest for you", Mark Biltz of El Shaddai Ministries noted that hwhy only gave Moses rest, but hwhy would not give rest to the People. Thank you Mark.

Notice that in verse six in this week's Torah portion passage that "you" is bold in pink. In the Hebrew grammar text, the pronoun is written in the feminine gender. This tells us that hwhy was told to speak to the Moses' "soul". As I have noted in previous Torah portions, the soul is feminine. This applies to us as believers in Yeshua that He will give our souls rest in Him, as Yeshua noted in the Gospel of Matthew

Matthew 11:28 Come unto Me, all ye that labour and are heavy laden, and I will give you rest.

!!!hwhy Kl dbk



Verses fifteen and sixteen

MOSES' REPLY

15 And said to Him, If Your Face will not go, We shall not ascend from this (here). 16 And in what shall be known here that I, I and Your People have found grace (favor) in Your Eyes that is not in Your going with us, and we are distinguished (set apart), I and Your People, from all of the people who are upon the face of the Ground?

This was Moses' plea to 
hwhy to change His mind when He said in verse three of this week's Torah portion chapter

3 ...for I will not ascend in your nearness; for you are a severly stiff (stubborn) necked People:...



Verse seventeen


hwhy'S RESPONSE TO MOSES

17 And hwhy said to Moses, Also ta-this word which you have spoken, I will do: for you have found grace (favor) in My Eyes, and I know you in name.

hwhy changes His mind and will go with the People. Our Heavenly Father can do the same for us as believers, because we are His children and knows us by name.

Indirectly related, Yeshua noted this, which is noted in the Gospel of John

John 14:12 Verily, verily, I say unto you, He that believeth on Me, the Works that I do shall he do also; and greater works than these shall he do; because I go unto My Father. 13 And whatsoever ye shall ask in My Name, that will I do, that the Father may be glorified in the Son. 14 If ye shall ask any thing in My Name, I will do it. 15 If ye love Me, keep My Commandments.



Verse eighteen

MOSES' REPLY

18 And said, Make me see now ta-Your Glory.

Moses asked a tall request, and was asking boldly in a good way, just like his ancestor, Abraham, during the time that 
hwhy was going to see the cry of the people of Sodom and Amorrah, which is noted in the Torah portion of Vay-Yeyra, in the book of Genesis

Genesis 18:20 And hwhy said, For the cry of Sodom and Amorrah is abounding, and their sin is much heavy of her; 21 I will descend (go down) now, and I will see that according to her cry that has come to Me they have done all of her; and if not, I will know. 22 And the Men, they faced away from there, and They went to Sodom: and Abraham was still standing to the Face of hwhy. 23 And Abraham approached, and said, That also will You also destroy (shave off) the righteous with the wicked? 24 Perhaps there exists fifty righteous in the midst of the city: that You will also destroy (shave off) and will You not spare to the place, by that, fifty righteous which are in her nearness? 25 Far be to You from doing according to this word to make die the righteous with the wicked: and shall be as the righteous as the wicked?, Far be to You: the Judge of all of the Earth shall not do justice? 26 And hwhy said, If I find in Sodom fifty righteous ones in the midst of the city, and I will spare to all the place on their account (sake). 27 And Abraham answered and said, Behold now, I have undertaken (taken upon, yielded) to speak to Adonai, and I am dust and ashes: 28 Perhaps five shall lack the fifty righteous: will You destroy among the five ta-all of the city? And said, I will not make waste (make ruin) If I find there forty and the five. 29 And added (again) still to speak to Him, and said, Perhaps there shall be found there forty. And said, I will not do on the account (sake) of the forty. 30 And said, not now shall be to Adonai anger, and I will speak: Perhaps shall be found there thirty. And said, I will not do her if I find there thirty. 31 And said, Behold now, I have undertaken (taken upon, yielded) to speak to Adonai: Perhaps shall be found there twenty. And said, I will not make waste (make ruin) on the account (sake) of the twenty. 32 And said, Not now be angry, Adonai, and I will speak only the time: Perhaps shall be found there ten. And said, I will not make waste (make ruin) on the account (sake) of the ten. 33 And hwhy went as soon as which had finished to speak to Abraham: and Abraham returned to his place.

 Abraham became bold, in a good way, to bid down what few righteous were in the cities, and requested 
hwhy to spare the cities for the few righteous, his nephew's family, that lived there. If anyone wants to know who was the first person to bid down, (in the modern term "Jew Down"), Abraham was the first person to do it. The Jews got it from their Hebrew ancestor's "Hebrew Down" trait.



Verses nineteen and twenty

19 And said, I, I will make go over all of My Goodness upon (over) your face, and I will call (proclaim) in the Name of hwhy to your face; and I will engracen (favor) ta-which I will engracen (favor), and I will mercify ta-which I will mercify. 20 And said, You are not able to see ta-My Face: for the Adam shall not see Me, and live.

A couple of people saw an Messenger of 
hwhy and did not die. The first one was Gideon, which is noted in the book of the Judges

Judges 6:11 And there came a Messenger of hwhy, and sat under an oak which was in Ophrah, that pertained unto Joash, the Abiezrite: and his son, Gideon, threshed wheat by the winepress, to hide it from the Midianites. 12 And the Messenger of hwhy appeared unto him, and said unto him, hwhy is with thee, thou mighty man of valour. 13 And Gideon said unto him, Oh Adonai, if hwhy be with us, why then is all this befallen us? And where be all His miracles which our fathers told us of, saying, Did not hwhy bring us up from Egypt? But now hwhy hath forsaken us, and delivered us into the hands of the Midianites. 14 And hwhy looked upon him, and said, Go in this thy might, and thou shalt save ta-Israel from the hand of the Midianites: have not I sent thee? 15 And he said unto him, Adonai, wherewith shall I save ta-Israel? Behold, my family is poor in Manasseh, and I am the least in my father's house. 16 And hwhy said unto him, Surely I will be with thee, and thou shalt smite ta-the Midianites as one man. 17 And he said unto Him, If now I have found grace in Thy Eyes, then shew me a sign that Thou talkest with me. 18 Depart not hence, I pray Thee, until I come unto Thee, and bring forth ta-my present, and set it before Thee. And he said, I will tarry until thou come again. 19 And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto Him under the oak, and presented it. 20 And the Messenger of the Elohim said unto him, Take ta-the flesh and ta-the unleavened cakes, and lay them upon this rock, and pour out ta-the broth. And he did so. 21 Then the Messenger of hwhy put forth ta-the end of the staff that was in His hand, and touched ta-the flesh and ta-the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the Messenger of hwhy departed out of his sight. 22 And when Gideon perceived that He was a Messenger of hwhy, Gideon said, Alas, O Adonai, hwhy! for because I have seen a Messenger of hwhy Face to face. 23 And hwhy said unto him, Peace be unto thee; fear not: thou shalt not die.

Also Samson's mother and father saw the Messenger of 
hwhy and did not die, which is noted in the book of the Judges

Judges 13:13 And the Messenger of 
hwhy said unto Manoah, Of all that I said unto the woman let her beware. 14 She may not eat of any thing that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean thing: all that I commanded her let her observe. 15 And Manoah said unto the Messenger of hwhy, I pray thee, let us detain Thee, until we shall have made ready a kid for Thee. 16 And the Messenger of hwhy said unto Manoah, Though thou detain Me, I will not eat of thy bread: and if thou wilt offer an Elevation Offering, thou must offer it unto hwhy. For Manoah knew not that He was a Messenger of hwhy. 17 And Manoah said unto the Messenger of hwhy, What is Thy Name, that when Thy Words come to pass we may do Thee honour? 18 And the Messenger of hwhy said unto him, Why askest thou thus after My Name, seeing it is secret? 19 So Manoah took a kid with a Food Offering, and offered it upon a rock unto hwhy: and the Messenger did wondrously; and Manoah and his wife looked on. 20 For it came to pass, when the flame went up toward heaven from off the altar, that the Messenger of hwhy ascended in the flame of the altar. And Manoah and his wife looked on it, and fell on their faces to the ground. 21 But the Messenger of hwhy did no more appear to Manoah and to his wife. Then Manoah knew that He was an angel of hwhy. 22 And Manoah said unto his wife, We shall surely die, because we have seen Elohim. 23 But his wife said unto him, If hwhy were pleased to kill us, he would not have received an Elevation Offering and a Food Offering at our hands, neither would He have shewed us all these things, nor would as at this time have told us such things as these.



Verses twenty-one through twenty three

21 And hwhy said, Behold, a place of Me, and you shall stand upon (over) the cliff rock (cramped rock): 22 And shall be, in My Glory going over, and I will set you in the cleft of the cliff rock (cramped rock), and I will cover (screen, hedge, protect, defend) My Palm upon (over) you unto My going over: 23 And I will remove ta-My Palm, and you will see My Behindness (Back): and My Face shall not be seen.

The reason 
hwhy said to Moses that People cannot see Him and live, because for one thing, Moses and hwhy are not in the Tent of Appointment where they can see each other Faces to faces, as mentioned earlier in this chapter. It was hwhy's Mercy that He did not show His Face to him outside the Tent lest he died.

This is most likely the first time since Adam and Khavah (Eve) that 
hwhy literally touched a human being, and it was Moses. This is probably the first noting of a hymnal "He Touched Me" came from. :)

According to sources, the cleft of the rock is located at the mountain of Mount Sinai at Jebel al Lawz in northeastern Saudi Arabia. This is a sketch not to scale showing the loccation of the cleft of the rock at Mount Sinai

Mount Siani

These are pictures of the location of the cleft of the rock at Mount Sinai

Mount Sinai

Mount Sinai

Cleft At Mount Sinai

Cleft Of The Rock

Cleft Of The Rock

Looking from the location from the base of the mountain

Cleft Of The Rock

Cleft Of The Rock

Cleft Of The Rock

Cleft Of The Rock


This is a possible image of an area of the
cleft of the rock at Mount Sinai. It shows the very top section of Mount Sinai where Moses met hwhy.









CHAPTER 34
Exodus 34:1-35

Exo 34:1 And 
hwhy said to Moses, Vessel out (Carve out) for yourself two Tablets of Stones like the first ones: and I will write upon the Tablets ta-the Words which they were upon the Tablets of the first ones which you shever-broke. 2 And be ready (prepared) for (by) the breaking period (morning), and you shall ascend in the breaking period (morning) to Mount Sinai, and you shall stand by Me there upon the head of the Mountain. 3 And a man shall not ascend with you, and also, a man shall not be seen on any of the Mountain; also the flocks and the herds, they shall not tend (feed) to the front of that Mountain. 4 And two Tablets of Stones were vesseled out (carved out) like the first ones; and Moses rose up early (started early) in the breaking period (morning), and ascended to Mount Sinai as the which hwhy commanded him, and took in his hand the two Tablets of Stones.

5 And 
hwhy descended (came down) in the Cloud, and stood with him there, and called on the Name of hwhy. 6 And hwhy went over upon his face, and proclaimed (called), hwhy! hwhy, El! Merciful and gracious (kindness), slow of anger, and multiple of kindness and truth, 7 keeping kindness for thousands, carrying away (bearing) iniquity and the transgression and the sin, and the unpunished (guiltless, blameless), not shall make unpunished (guiltless, blameless); visiting the iniquity of the fathers upon the sons, and upon the sons of sons, upon (over) the threes, and upon (over) the fours.

8 And Moses hasted (hurried), and stooped (bent down, bowed the head) to the Earth, and worshipped. 9 And said, If now, I have found grace (favor) in Your Eyes, 
Adonai (my Lord, my Master), shall go now, Adonai (my Lord, my Master), in our nearness; for he is a stiff (stubborn) necked People; and You will forgive for our iniquity and for our sin, and inherit us. 10 And said, Behold, I am cutting a Covenant: before (at the front of) all of your People I will do wonders (miracles) which they have not been created in all of the Earth and in all of the nations: And all of the People which you are in his nearness shall see ta-the Doing (Work) of hwhy which I am doing with you, for he is revering (awesome, fearing).

11
Take heed (Guard, Watch, Observe, Keep) for yourself ta which I am commanding you today: behold, I will drive out from your face ta-the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. 12 Take heed (Guard, Watch, Observe, Keep) to yourself, lest you cut a covenant to the dwellers of the land which you shall be entering (going) upon (over) her, lest shall be for a snare in your nearness: 13 For you shall tear down (pull down, beat down, throw down) ta-their altars, and you shall shever-break ta-their pillar images, and you shall cut down ta-their asherahs: 14 For you shall not worship to another el: for hwhy Jealous is His Name. He is a jealous El [(He is El Jealous)]: 15 Lest you cut a covenant to the dwellers of the land, and they harlotize (whore) after their elohim, and they sacrifice to their elohim, and calls to you, and you eat from his sacrifice; 16 And you take from their daughters for your sons, and their daughters, they harlotize (whore) after their elohim, and they have ta-your sons harlotize (whore) after their elohim. 17 You shall not do (make) for yourself casted (molten, masked) elohim.

18 
ta-You shall guard (keep, observe, watch) the Feast of the Unleavened. Seven days you shall eat unleavened, which I commanded you, by the Appointed Time of the renewed month of the Aviv: for you came out from Egypt in the renewed month of the Aviv.

19 Every firstling (opener) of the womb belongs to Me; and all of your livestock of your remembered one (males), a firstling (
opener) of an ox and the lamb. 20 And you shall redeem a firstling (opener) of a donkey on a lamb: and if you cannot redeem, and you shall break neck him. You shall redeem every firstborn of your sons, and they shall not appear at My Face empty.

21 Six days you shall work, and in the seventh day you shall desist (cease, rest): you shall desist (cease, rest) in plowing and in harvest.

22 And you shall
do for yourself the Feast of Weeks, the first fruits of the harvest of wheat; and the Feast of the Ingathering of the cycle of the year. 23 Three times in the year shall all of your remembered ones (males) see ta-the Face of the Adon (Lord, Master) hwhy, Elohim of Israel. 24 For I will dispossess nations from your face, and I will broaden ta-your border: and a man shall not covet (desire, delight, lust) ta-your land in your ascending to see (appear at) ta-the Face of hwhy, your Elohim, three times in the year.

25 You shall not slaughter the blood of My Sacrifice upon leaven (leavened bread); and shall not remain the Sacrifice of the Feast of the Passover by the breaking period (morning).

26
You shall bring the first of the Firstfruits of your ground at the House of hwhy, your Elohim.

You shall not boil a kid goat in the milk of his mother.

27 And 
hwhy said to Moses, Write for yourself ta-these Words: for upon the Mouth of these Words I will cut a Covenant with you and ta-Israel. 28 And was there with hwhy forty days (daily) and forty nights; did not eat bread and did not drink water. And wrote upon the Tablets ta the Words of the Covenant, the Ten Words.

29 And was, in Moses descending (going down) from Mount Sinai, and the Two Tablets of the Testimony (Witness) were in the hand of Moses in his descending (going down) from the Mountain, and Moses did not know for the skin of his face was shining forth (shooting rays, shooting horns) in his speaking with Him. 30 And Aaron and all of the Sons of Israel saw ta-Moses, and behold, the skin of his face was shining forth (shooting rays, shooting horns); and they were afraid with approaching to him. 31 And Moses called to them; and Aaron and all of the Rulers among the Congregation, they returned to him: and Moses spoke to them. 32 And after thus, all of the Sons of Israel, they approached: and commanded them ta all which hwhy had spoken with him in Mount Sinai. 33 And Moses finished with speaking with them, and gave a veil upon (over) his face. 34 And Moses in coming to the Face of hwhy to speak with Him, shall remove ta-the veil until he came out; and would come out, and would speak to the Sons of Israel ta which was commanded. 35 And the Sons of Israel, they saw ta-the face of Moses, for the skin of the face of Moses was shining forth (shooting rays, shooting horns): and Moses returned ta-the veil upon (over) his face again until he had gone [(he went)] to speak with Him.


(NOTE: Not all verses will have comments)


Verses one through four

THE SECOND TABLETS OF STONES AND
MOSES' THIRD ASCENT TO THE HEAD OF THE MOUNTAIN

1 And hwhy said to Moses, Vessel for yourself two Tablets of Stones like the first ones: and I will write upon the Tablets ta-the Words which they were upon the Tablets of the first ones which you shever-broke. 2 And be ready for (by) the breaking period (morning), and you shall ascend in the breaking period (morning) to Mount Sinai, and you shall stand by Me there upon the head of the Mountain. 3 And a man shall not ascend with you, and also, a man shall not be seen on any of the Mountain; also the flocks and herds, they shall not tend (feed) to the front of that Mountain. 4 And two Tablets of Stones were vesseled like the first ones; and Moses rose up early (started early) in the breaking period (morning), and ascended to Mount Sinai as the which hwhy commanded him, and took in his hand the two Tablets of Stones.

hwhy did not get angry with Moses for breaking the Tablets of Stones, because hwhy knew and understood what Moses did by breaking the Tablets by saving the Israelites from potential death. As noted in chapter thirty two of this week's Torah portion, if Moses kept the Tables in tact, it meant the People's fate would have been potential death.

It sounded like that Joshua was not allowed to go with Moses on his second ascent. It is very possible that Joshua was left to tend the People this time, and to keep them in order, and to make sure they did not do anything of like manner again.

Notice that 
hwhy reiterated a "No Tresspassing" statement for the People and animals.

Notice that in verse three in this week's Torah portion passage that "you" is bold in pink. In the Hebrew grammar text, the pronoun is written in the feminine gender. This tells us that hwhy did not want the People to ascend with Moses' "soul" to the Mountain. As I have noted in previous Torah portions, the soul is feminine.

!!!hwhy Kl dbk


These are some images of the top of the Mountain where Moses stood with 
hwhy
















These are images of the top of Mount Sinai looking down
















This is a side view loooking from the top of Mount Sinai on the left




Verses five through seven

5 And hwhy descended (came down) in the Cloud, and stood with him there, and called on the Name of hwhy. 6 And hwhy went over upon his face, and proclaimed (called), hwhy! hwhy, El! Merciful and gracious (kindness), slow of anger, and much of mercy and truth, 7 keeping mercy for thousands, carrying away (bearing) iniquity and transgression and sin, and the unpunished (guiltless, blameless), not shall make unpunished (guiltless, blameless); visiting the iniquity of the fathers upon the sons, and upon the sons of sons, upon (over) the threes, and upon (over) the fours.

Indirectly related, there are similar accounts of this noted in the book of the prophet Elijah and in the apostle John's book of Revelation

Isaiah 6:1 In the year that king Uzziah died I saw also Adonai sitting upon a throne, high and lifted up, and his train filled the Temple. 2 Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. 3 And one cried unto another, and said, Holy, holy, holy, is hwhy of Armies: the whole earth is full of His Glory.

Revelation 4:1 After this I looked, and, behold, a door was opened in the heavens: and the first voice which I heard was as it were of a shofar (trumpet) talking with me; which said, Come up hither, and I will shew thee things which must be hereafter. 2 And immediately I was in the spirit: and, behold, a Throne was set in Heaven, and One sat on the Throne. 3 And He that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the Throne, in sight like unto an emerald. 4 And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. 5 And out of the Throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the Throne, which are the seven Spirits of hwhy. 6 And before the Throne there was a sea of glass like unto crystal: and in the midst of the Throne, and round about the Throne, were four beasts full of eyes before and behind. 7 And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. 8 And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, hwhy, Elohim Almighty, who Was, and Is, and Is to Come.

In verse seven of this week's Torah portion passage, in the Hebrew text, the Hebrew word for keeping is "nohtseyr"- Nun, Tsade, Resh (
run), but looking in the Hebrew text, the Nun is enlarged

Notseyr- Enlarged Nun

Monte Judah of Lion and Lamb Ministries in his July 2004 edition of Yavoh magazine, in his article "The Jots and Tittles of Moses" noted this regarding  the enlarged Nun:

"The letter Nun means
life (the quickening of life). It is a picture of a fish suddenly swimming away. The letter Nun here and its placement in the thirteen attributes of God’s mercy emphasized something about the tenth attribute. God preserves (keeps) the mercy that our Fathers Abraham, Isaac, and Jacob received for us. We receive the benefit of our fathers for a thousand generations. It is about our heritage and our inheritance from our fathers”.

We will also see later in this week's Torah portion what the application is to this enlarged Nun.

Also 
in this week's Torah portion passage regarding the iniquities on the three and the fours, commonly translated as the third and fourth generation, is mention for a total of four times in the entire Tanakh, and they are all located in the Torah. This week's Torah portion passage is one of them. These are the other three, which are noted in the Torah portion of Yithro, in the book of Exodus, in the Torah portion of Sh'lakh L'kha, in the book of Numbers, and in the Torah portion of Va'Ethkhanan, in the book of Deuteronomy

Exodus 20:4 You Shall not be for yourself no other elohim upon (over) My Face. 4 You shall not make (do) for yourself a vessel image (carved image), and any image (form) which is in the Heavens from above, and which is in the Earth from below, and which is in the waters from underneath to the Earth: 5 You shalt not bow to them, and you shall not serve them: for I am hwhy, your Elohim, am a Jealous El, visiting the iniquity of the fathers, upon the sons, upon the threes, and upon the fours for hating Me; 6 And doing mercy to thousands for loving Me, and for the keepers (guards, observers) of [(for keeping (guarding, observing))] My Commandments.


Numbers 14:18 hwhy is slow (patient, deferring) of anger, and much of mercy, bearing away the iniquity and the transgression, and clearing (acquitting), shall not clear (acquit), visiting the iniquity of the fathers upon the sons, upon the threes and upon the fours.

Deuteronomy 5:9 You shall not bow to them, and you shall not serve them: for I, hwhy, your Elohim, am a Jealous El, visiting the iniquity of the fathers upon the sons, and upon the threes, and upon the fours for hating Me, 10 and doing (making) mercy to thousands for loving Me and for keeping My Commandments.

Why didn't 
hwhy repeat this throughout the Tanakh? I don't have an answer to that at this time.



Verses eight and nine

8 And Moses hasted (hurried), and stooped (bent down, bowed the head) to the Earth, and worshipped. 9 And said, If now, I have found grace (favor) in Your Eyes, Adonai (my Lord, my Master), go now, Adonai (my Lord, my Master), in our nearness; for he is a stiff (stubborn) necked People; and You will forgive for our iniquity and for our sin, and inherit us.

Moses requests 
hwhy to pardon again their iniquity, after he broke the Tablets of the Stones. In another way, Moses had to break the first tablets, so that hwhy would not judge them by the written Word on them, which would have sealed their deaths.



Verse ten


hwhy'S RESPONSE

10 And said, Behold, I am cutting a Covenant: before all of your People I will do wonders (miracles) which they have not been created in all of the Earth and in all of the nations: And all of the People which you are in his nearness shall see ta-the Doing (Work) of hwhy which I am doing with you, for he is revering (awesome, fearing).

Is 
hwhy playing the role of Laban? This is a "non-answer" answer that He stated to Moses. Why did He not say "yes"?

Note the phrase "the Work of 
hwhy" and "he" is revering. These show us that He is referring to Yeshua.

Notice that this week's Torah portion passage that "you" is bold in pink. In the Hebrew grammar text, the pronoun is written in the feminine gender. This tells us that hwhy told Moses that he will show the People His Work with Moses' "soul". As I have noted in previous Torah portions, the soul is feminine. This applies to us as believers in the Messiah when He works with our souls and spirits via the Ruakh HaKodesh (the Holy Spirit).

!!!hwhy Kl dbk



Verse eleven


11 Take heed (Watch, Observe, Keep) for yourself ta which I am commanding you today: behold, I will drive out from your face ta-the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.

He repeats His Plan to Moses from the previous chapter of this week's Torah portion. In other words,
hwhy is saying again that I have not given up My plan for the Israelites.

Looking at their names and their definitions:

Amorite (In Hebrew "Eh-moh-ree" (yrma) (S567)): demand, call, clarify, charge
Canaanite (In Hebrew "K'nah-ahn" (Nenk) (S3667)): Humiliation, vanquish, humble, subdue
Hittite (In Hebrew "Kheet-tee" (ytx) (S2860)): Terror, postrate, break down, abolish, afraid, amaze, beat down, discourage
Perizzite (In Hebrew "P'ree-zee" (yzrp) (S6522)): Separate inhabitant of an open country
Hivite (In Hebrew "Khee-vee" (ywx) (S2340)): Villager, lifegiving, living place, encampment, declare, show
Jebusite (In Hebrew "Y'voo-see" (yowby) (S2983)): Trodden, tread down, polluted

Putting them in a list form based on their characteristics, this is what they display:

Amorites: Demander
Canaanites: Humiliater, Subduer
Kenites: Wailers, lamenter
Hittite: Terror
Perizzites: Separater (Divider)
Hivites: Living place (Life Support for the enemy), also Showing Off
Jebusites: Polluter (Profaner)

All of these tribes have negative traits attached to their identities. The Israelites were to destroy each of these Canaanite tribes bearing these negativie characteristics. We as believers in the Messiah today have to deal with these spiritual negative charateristics in our spiritual lives, and we need to destroy them with the help of Yeshua, through the Ruakh HaKodesh (the Holy Spirit).

!!!hwhy Kl bdk



Verses twelve through seventeen

12 Take heed (Watch, Observe, Keep) to yourself, lest you cut a covenant to the dwellers of the land which you shall be entering upon (over) her, lest shall be for a snare in your nearness: 13 For you shall tear down (pull down, beat down, throw down) ta-their altars, and you shall shever-break ta-their pillar images, and you shall cut down ta-their asherahs: 14 For you shall not worship to another el: for hwhy Jealous is His Name. He is a jealous El [(He is El Jealous)]]: 15 Lest you cut a covenant to the dwellers of the land, and they harlotize (whore) after their elohim, and they sacrifice to their elohim, and calls to you, and you eat from his sacrifice; 16 And you take from their daughters for your sons, and their daughters, they harlotize (whore) after their elohim, and they have ta-your sons harlotize (whore) after their elohim. 17 You shall not do (make) for yourself casted (molten, masked) elohim.


hwhy based this to the account from Isaac's warning to Jacob to not intermarry with the daughters of Canaan, which is noted in the Torah portion of Toldoth, in the book of Genesis

Genesis 28:1 And Isaac called to Jacob, and blessed him, and commanded him, and said to him, You shall not take a wife from the daughters of Canaan.

This is so, because Noah cursed Canaan
, which is noted in the Torah portion of Noakh, in the book of Genesis

Genesis 9:20 And Noah began to be a man of the Ground and planted a vineyard: 21 and drank from the wine, and was drunk; and was uncovered (exposed) in the midst of her tent. 22 And Ham, the father of Canaan, saw ta the nakedness of his father, and told his two brethren among the outside, 23 and Shem and Japheth took ta-the clothing, and set (put, laid) him upon their two shoulders, and they went backwards, and they covered ta-the nakedness of their father; and their faces were backward, and they, the nakedness of their father, they did not see. 24 And Noah awoke from his wine and knew what his younger son had done unto him, 25 and said, Cursed be Canaan; shall be a servant (slave) of servants (slaves) to his brothers.

Noah cursed Canaan for the result of Ham exposing his nakedness. The issue is that Canaan is Ham's last born son, which is noted in the Torah portion of Noakh, which is noted in the book of Genesis

Genesis 10:6 And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.

Canaan is the fourth born- the last born- of Ham. Why did Noah curse him? Why didn't he curse Ham's firstborn?

Looking at the word CANAAN

The Hebrew Word for Canaan is "K'nah-ahn"- Kaph, Nun, Ayin, Nun Sophit (
Nenk). It is from Strong's concordance number 3667, and its definition

From H3665; humiliated; Kenaan, a son of Ham; also the country inhabited by him: - Canaan, merchant, traffick.

from 3665 "kah-nah" (
enk), and its definition

A primitive root; properly to bend the knee; hence to humiliate, vanquish: - bring down (low), into subjection, under, humble (self), subdue.

Canaan must have been born that his appearance was "humiliating", or he was born in a humiliating way. It also means "subdued". Whatever the circumstance, Noah chose Canaan on the account of his name's sake. Canaan became the "scapegoat" for his father exposing Noah's nakedness. In summary, Ham "humiliated" his father, Noah, by exposing his nakedness to his brothers, so Noah judged Ham's acts against him by cursing "humility" and/or "subdued", a.k.a. "Canaan"!


The Jewish People had to get rid of their foreign wives, which is noted in the book of Ezra

Ezra 9:1 Now when these things were done, the princes came to me, saying, The People of Israel, and the Priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. 2 For they have taken of their daughters for themselves, and for their sons: so that the Holy Seed have mingled themselves with the people of those lands: yea, the hand of the Princes and Rulers hath been chief in this trespass. 3 And when I heard 
ta-this word, I rent ta-my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied. 4 Then were assembled unto me every one that trembled at the Words of the Elohim of Israel, because of the transgression of those that had been carried away; and I sat astonied until the Food (Grain) Offering of the Mixing Period (Evening). 5 And at the Food (Grain) Offering of the Mixing Period (Evening) I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto hwhy, my Elohim, 6 And said, O my Elohim, I am ashamed and blush to lift up my face to Thee, my Elohim: for our iniquities are increased over our head, and our trespass is grown up unto the heavens. 7 Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our Priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. 8 And now for a little space grace hath been shewed from ta hwhy, our Elohim, to leave us a remnant to escape, and to give us a nail in his Holy Place, that our Elohim may lighten our eyes, and give us a little reviving in our bondage. 9 For we were bondmen; yet our Elohim hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up ta-the House of our Elohim, and to repair ta-the desolations thereof, and to give us a wall in Judah and in Jerusalem. 10 And now, O our Elohim, what shall we say after this? For we have forsaken Thy Commandments, 11 Which Thou hast commanded by Thy servants, the prophets, saying, The land, unto which ye go to possess it, is an unclean land with the filthiness of the people of the lands, with their abominations, which have filled it from one end to another with their uncleanness. 12 Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their wealth for ever: that ye may be strong, and eat ta-the good of the land, and leave it for an inheritance to your sons unto ages. 13 And after all that is come upon us for our evil deeds, and for our great trespass, seeing that Thou, our Elohim, hast punished us less than our iniquities deserve, and hast given us such deliverance as this; 14 Should we again break Thy Commandments, and join in affinity with the people of these abominations? Wouldest not Thou be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping? 15 hwhy, Elohim of Israel, Thou art Righteous: for we remain yet escaped, as it is this day: behold, we are before Thee in our trespasses: for we cannot stand before Thee because of this.

Ezra 10:1 Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the House of the Elohim, there assembled unto him out of Israel a very great Congregation of men and women and children: for the People wept very sore. 2 And Shechaniah, son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our Elohim, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing. 3 Now therefore let us make a covenant with our Elohim to put away all of the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the Commandment of our Elohim; and let it be done according to the Torah. 4 Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it. 5 Then arose Ezra, and made ta-the Chief Priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware. 6 Then Ezra rose up from before the House of the Elohim, and went into the chamber of Johanan, the son of Eliashib: and when he came thither, he did eat no bread, nor drink water: for he mourned because of the transgression of them that had been carried away. 7 And they made proclamation throughout Judah and Jerusalem unto all the sons of the captivity, that they should gather themselves together unto Jerusalem; 8 And that whosoever would not come within three days, according to the counsel of the Princes and the Elders, all his substance should be forfeited, and himself separated from the Congregation of those that had been carried away. 9 Then all of the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. It was the ninth month, on the twentieth day of the month; and all of the People sat in the street of the House of the Elohim, trembling because of this matter, and for the great rain. 10 And Ezra, the Priest, stood up, and said unto them, Ye have transgressed, and have taken strange wives, to increase the trespass of Israel. 11 Now therefore make confession unto hwhy, Elohim of your fathers, and do His Pleasure: and separate yourselves from the people of the land, and from the strange wives. 12 Then all the Congregation answered and said with a loud voice, As thou hast said, so must we do. 13 But the People are many, and it is a time of much rain, and we are not able to stand without, neither is this a work of one day or two: for we are many that have transgressed in this thing. 14 Let now our Rulers of all the Congregation stand, and let all them which have taken strange wives in our cities come at the Appointed Times, and with them the Elders of every city, and the Judges thereof, until the Fierce Wrath of our Elohim for this matter be turned from us. 15 Only Jonathan, son of Asahel, and Jahaziah, son of Tikvah, were employed about this matter: and Meshullam and Shabbethai, the Levite, helped them. 16 And the sons of the captivity did so. And Ezra, the Priest, with certain Chief of the fathers, after the house of their fathers, and all of them by their names, were separated, and sat down in the first day of the tenth month to examine the matter. 17 And they made an end with all the men that had taken strange wives by the first day of the first month. 18 And among the sons of the Priests there were found that had taken strange wives: namely, of the sons of Jeshua, the son of Jozadak, and his brethren; Maaseiah, and Eliezer, and Jarib, and Gedaliah. 19 And they gave their hands that they would put away their wives; and being guilty, they offered a ram of the flock for their trespass. 20 And of the sons of Immer; Hanani, and Zebadiah. 21 And of the sons of Harim; Maaseiah, and Elijah, and Shemaiah, and Jehiel, and Uzziah. 22 And of the sons of Pashur; Elioenai, Maaseiah, Ishmael, Nethaneel, Jozabad, and Elasah. 23 Also of the Levites; Jozabad, and Shimei, and Kelaiah, (the same is Kelita,) Pethahiah, Judah, and Eliezer. 24 Of the singers also; Eliashib: and of the porters; Shallum, and Telem, and Uri. 25 Moreover of Israel: of the sons of Parosh; Ramiah, and Jeziah, and Malchiah, and Miamin, and Eleazar, and Malchijah, and Benaiah. 26 And of the sons of Elam; Mattaniah, Zechariah, and Jehiel, and Abdi, and Jeremoth, and Eliah. 27 And of the sons of Zattu; Elioenai, Eliashib, Mattaniah, and Jeremoth, and Zabad, and Aziza. 28 Of the sons also of Bebai; Jehohanan, Hananiah, Zabbai, and Athlai. 29 And of the sons of Bani; Meshullam, Malluch, and Adaiah, Jashub, and Sheal, and Ramoth. 30 And of the sons of Pahathmoab; Adna, and Chelal, Benaiah, Maaseiah, Mattaniah, Bezaleel, and Binnui, and Manasseh. 31 And of the sons of Harim; Eliezer, Ishijah, Malchiah, Shemaiah, Shimeon, 32 Benjamin, Malluch, and Shemariah. 33 Of the sons of Hashum; Mattenai, Mattathah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei. 34 Of the sons of Bani; Maadai, Amram, and Uel, 35 Benaiah, Bedeiah, Chelluh, 36 Vaniah, Meremoth, Eliashib, 37 Mattaniah, Mattenai, and Jaasau, 38 And Bani, and Binnui, Shimei, 39 And Shelemiah, and Nathan, and Adaiah, 40 Machnadebai, Shashai, Sharai, 41 Azareel, and Shelemiah, Shemariah, 42 Shallum, Amariah, and Joseph. 43 Of the sons of Nebo; Jeiel, Mattithiah, Zabad, Zebina, Jadau, and Joel, Benaiah. 44 All these had taken strange wives: and some of them had wives by whom they had sons.

Look at the efforts that the Priests had to go through on the first day of the tenth Biblical month of Tevet to the first day of the first Biblical month of the new Biblical year, three months, so they can be purified by the tenth day of the first month
of Tevet before the future Feast of the Passover and the future Feast of the Unleavened Bread activities. All of these two chapters are based on this week's Torah portion passage. It is almost as if one easily lied to someone and then had to go through a tough and harder process to get right by one's own admittance. That's not easy. This Ezra account was a similar matter. It would not have been tough to get rid of their foreign wives, but it was harder to get rid of their children from their own seed in order to get right, keep and follow hwhy's Commandment which they didn't do. Look at how far the People in the Southern House of Judah have fallen away from His Word. It was much easier for their grandparents in their day to get right than it is for this generation.

Looking at verse fourteen of
this week's Torah portion passage, in the Hebrew text, the Hebrew word for other is "ah-kheyr"- Aleph, Khet, Resh (rxa), but also looking at the Hebrew text, the letter Resh is enlarged

Akheyr- Enlarged Resh

Monte Judah of Lion and Lamb Ministries in his July 2004 edition of Yavoh magazine, in his article "The Jots and Tittles of Moses" noted the enlarged Resh

“The letter Resh means head of or the chief person. The letter has been made larger to understand that anything or anyone that is made larger than the head over God is another god. This teaching is referenced to another enlarged letter – the enlarged Dalet in Deut 6:4. The only difference between the Hebrew word for One (echad) and the word for “other” or “alien” (echar) is the letter Dalet or Resh. If you will notice, there is a very minute difference between the letter ( - ). Moses wanted to make sure that we never referred to “other” or “alien” gods as “One” nor refer to our God in the Shema as an “alien” god”.

Earlier, in verse verse seven of
this week's Torah portion passage, I commented about the enlarged Nun. If we add the enlarged Nun to the enlarged Resh and we get the word "Neyr" (rn), and this Hebrew word means "light".

King David gives us the hint of the light, which is noted in the book of Psalms

Psalm 132:17 There will I make the Horn of David to bud: I have ordained a Lamp (rn) for mine anointed.

The enlarged texts was trying to tell us the "light" is a future prophecy for the coming of Yeshua, "the "Light of the World", 
which is noted in the Gospel of John

John 12:46 I am come a Light into the world, that whosoever believeth on me should not abide in darkness.

17 You shall not make for yourself casted (molten) elohim.

Notice that in verse seventeen of this week's Torah portion passage that "yourself" is bold in pink. In the Hebrew grammar text, the pronoun is written in the feminine gender. This tells us that hwhy was telling the People's "soul" to not to make elohim for themselves, because it takes away their souls from focusig on hwhy. As I have noted in previous Torah portions, the soul is feminine. This also applies to us as believers in the Messiah that we don't make elohim within our own souls.

!!!hwhy Kl dbk



Verses eighteen through twenty four

THE THREE ANNUAL APPOINTED TIME VISITATIONS TO
hwhy

18 ta-You shall observe (keep, guard) the Feast of the Unleavened Bread. Seven days you shall eat unleavened bread, which I commanded you, by the Appointed Time of the renewed month of the Aviv: for you came out from Egypt in the renewed month of the Aviv. 19 Every firstling (opener) of the womb belongs to Me; and all of your livestock of your males, a firstling (opener) of an ox and lamb. 20 And you shall redeem a firstling (opener) of a donkey on a lamb: and if you cannot redeem, and you shall break neck him. You shall redeem all of the firstborn of your sons, and they shall not appear at My Face empty. 21 Six days you shall work, and in the seventh day you shall desist (cease, rest): you shall  desist (cease, rest) in plowing and in harvest. 22 And you shall do for yourself the Feast of Weeks of the first fruits of the harvest of wheat, and the Feast of the Ingathering of the cycle of the year. 23 Three times in the year shall all of your males see ta-the Face of the Adon (Lord, Master) hwhy, Elohim of Israel. 24 For I will dispossess nations from your face, and I will broaden ta-your border: and a man shall not (desire, delight, lust) ta-your land in your ascending to see (appear at) ta-the Face of hwhy, your Elohim, three times in the year.

Question: "Why did 
hwhy say to have these three feasts for the males to go to hwhy"? Because these feasts are during "the harvest times". hwhy set up these three feast times during the harvest season, because it is when produce is abundant, and it was an apportune time for all the Israelite males to produce the first fruits of their harvest to hwhy. So why not celebrate the harvest times with hwhy during these three appointed feasts?

Question: "Was the Feast of Ingathering during the traditional new year of Rosh Hashanah:?

This is what this Torah says in the King James Version

(KJV) Exodus 34:18 The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt. 19 All that openeth the matrix is mine; and every firstling among thy cattle, whether ox or sheep, that is male. 20 But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty. 21 Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest. 22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end. 23 Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel. 24 For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.

Notice that the King Jams Version uses the translation "end", which is presumably what we would typically understand it to be the new year, but I want to show the definition of this word

Looking at the word END


The Hebrew word for end is "t'koo-phah"- Tav, Kuph, Vav, Peh, Heh (
hpwqt). It is from Strong's Concordance number 8622, and its definition

From H5362; a revolution, that is, (of the sun) course, (of time) lapse: - circuit, come about, end.

from 5362 "nah-kaph" (
pqn), and its definition

A primitive root; to strike with more or less violence (beat, fell, corrode); by implication (of attack) to knock together, that is, surround or circulate: - compass (about, -ing), cut down, destroy, go round (about), inclose, round.

One can also add "cycle" to the definition list.

Based on the context of this account, these three times the men were to see 
hwhy in Jerusalem during these feasts of Unleavened Bread, First Fruits (Shavuoth/Pentecost) and Ingathering (Sukkoth/Booths/Tabernacles), are based on the times of the "harvesting periods". One could use the word "end", but in my opinion, it is not a common definition, and it is not the best translatation. In my opinion, it is better to use "course" or "cycle". This means, based on the context of these three times of their visits to Jerusalem during each of the three harvesting periods, this word is referring to "the Harvest Cycle" of the Biblical year. It is not culturally possible, nor is it culturaly common, to do any harvesting between the eighth and the twelfth Biblical months of "the Biblical Year's Harvest Cycle".

Now that this definition has been clarified, this is the emphasis of verse twenty two of this week's Torah portion passage:

Exodus 34:22 And you shall do for yourself the Feast of Weeks of the first fruits of the harvest of wheat, and the Feast of the Ingathering of the cycle [the "Harvest Cycle"] of the year.

Rosh Hashannah is a religious Jewish traditional doctrine that was made up, which I will explain in a moment. This is what Wikipedia says regarding Rosh Hashanah:

"Rosh Hashanah is a two-day celebration, which begins on the first day of Tishrei. Tishrei is the first month of the Jewish civil year, but the seventh month of the ecclesiastical year.

According to Judaism, the fact that Rosh Hashanah is the beginning of the year is explained by it being the traditional anniversary of the creation of Adam and Eve, the first man and woman according to the Hebrew Bible, and their first actions toward the believed realization of humanity's role in God's world. According to one secular opinion its origin is in the beginning of the economic year in the ancient Near East, marking the start of the agricultural cycle".

Judaism tradition celebrates Rosh Hashanah for two days on the seventh Biblical monthe of Ethanim/Tishrei, which goes against Scripure. Judaism also based this traditional new year on the creation of Adam and Eve, which doesn't make sense to me. It is my strong opnion that the creation of Adam and Eve occurred in the first month of Aviv/Nissan, and not the seventh month of Ethanim/Tishrei. I have have an exhaustive article about Rosh Hashanah titled "Rosh Hashanah, the Biblical New Year?". You can get the webpage by clicking on the link below.

ROSH HASHANAH, THE BIBLICAL NEW YEAR?


After meditating and reading the scriptures, it is my humble, but strong opion that Yeshua fulfilled the Commandments of this week's Torah portion passage for the men to go to Jerusalem for these three appointed times of each of the  Biblical Harvest Feasts of Passover/Unleavened Bread, Weeks (Shavuoth/Pentecost/also known as First Fruits II) and Sukkoth (Booths/Tabernacles/Ingathering) in Jerusalem. These are the sources that prove this notion, which are located in the Gospel of John:

THE FEAST OF THE PASSOVER/UNLEAVENED BREAD: John 6:4-71

THE FEAST OF THE WEEKS (SHAVUOTH/PENTECOST/FIRST FRUITS II): John 5:1-47

Yeshua followed the Commandment of Shavuoth to be in Jerusalem on Shavuoth. Looking at this Gospel's passage

John 5:1 After this there was a Feast of the Jews [Shavuoth]; and Yeshua went up to Jerusalem. 2 Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4 For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.

The angel that went down into the pool stirring the water occurred on a certain season, or appointed time, on Shavuoth.


THE FEAST OF THE SUKKOTH (BOOTHS/TABERNACLES/INGATHERING): John 7:2-10:21

In connecting this week's Torah portion passage, looking at this account,
which is noted in the Torah portion of Eykev, in the book of Deuteronomy

Deuteronomy 11:13 And shall be, if listening, you will listen to My Commandments which I am commanding you today to love ta-hwhy, your Elohim, and to serve Him in all of your heart and in all of your soul, 14 and I will give the rain of your land in his time (season), the sprinkling (early rain) and the after gather rain (latter rain), and you will gather your grain, and your new wine (fresh grape juice), and your glistened oil, 15 and I will give grass in your field for your animals, and you shall eat and you shall be satisfied.

This is something that I yet to hear from anyone.  Looking at the two types of rains: the early rains and the latter rains. If one went by the Gregorian Calendar, we would presume that the early rains would be roughly in the Spring, maybe around March or April, and the latter rains would be in the Summer, between July and August. But looking at this from a Hebraic Biblial perspective, the early rains would relate to the "early numerical ordinals of the Biblical Calendar: i.e. "1"- Aviv, "2"- Iyar, "3"- Sivan, etc. Looking at the Biblical harvest times, it would be too late for the early rains to happen during the months of Aviv through the early month of Sivan, since that was the Harvest period for Passover/Unleavened Bread and Shavuoth. This means that these early rains would apply to the "Summer Gregorian months" which would occur before the "Fall harvest" for the "Fall High Holy Day of Sukkoth".

The latter rains would apply to the Biblical latter month ordinals of the Biblcial year: i.e. "7"- Tishrei, "8"- Cheshvan, "9"- Kislev, etc. The latter rains would occur too early for the Biblical month of Tishrei, during the Fall harvest period. That means the latter rains would have to occur between the Fall and Winter Gregorian Months, which would fall in the Biblical months between the eighth and twelfth months. This means that the latter rains would occur for the "Spring harvests" for the Spring High Holy Days of Passover/Unleavened Bread and Shavuoth".

!!!hwhy Kl dbk

This is a chart showing the estimated Biblical Harvest Yearly Cycle including the three Harvest Appointed Times




This is a chart showing the potential Biblical Early and Latter Rains of the Biblical Year in its estimated proper time frame, with the Harvest Year Cycle showing only the Harvest High Holy Days




This is another chart showing the Biblical Harvest Year Cycle, including the other things related to the Biblical year




In verse twenty-one of this week's Torah portion passagehwhy inserted the Shabbath "after" the Passover/Unleavened Bread harvest period, but in comparison, in the Torah portion of Yithro, in the book of Exodus, hwhy noted the Shabbath first before mentioning anything regarding the Biblical High Holy Days for the year later which is noted in the Torah portion of Emor, in the book of Exodus, which you can read for yourself. Why did hwhy inserted the Shabbath in this week's Torah portion passage in between the Biblical Harvest High Holy Days of this week's Torah portion passage? The reason hwhy said for them to observe Shabbaths during plowing and harvesting seasons, because they would have the tendency to keep working in these harvest times during the Shabbath. hwhy was telling them to not worry and not to bear fear what would happen if they did not plow or harvest in the Shabbath day, and to not fear if they are not able to pick the produce during time, because it is hwhy's Shabbath.

Indirectly related, there is a harlot, who is a wife of a husband who went away, (emphasizing that he went to Jerusalem) with silver during one of these three feasts, lying in wait for a victim... I mean a simple man to take to bed, which is noted in
the book of the Proverbs

Proverbs 7:1 My son, keep My Words, and lay up My Commandments with thee. 2 Keep My Commandments, and live; and My Torah as the apple of thine eye. 3 Bind them upon thy fingers, write them upon the tablet of thine heart. 4 Say unto wisdom, Thou art my sister; and call understanding Thy kinswoman: 5 that they may keep thee from the strange woman, from the stranger which flattereth with her words. 6 For at the window of My House I looked through My Casement, 7 And beheld among the simple ones, I discerned among the youths, a young man void of understanding, 8 passing through the street near her corner; and he went the way to her house, 9 In the twilight, in the mixing period (evening), in the black and dark night: 10 And, behold, there met him a woman with the attire of an harlot, and subtil of heart. 11 (She is loud and stubborn; her feet abide not in her house: 12 Now is she without, now in the streets, and lieth in wait at every corner.) 13 So she caught him, and kissed him, and with an impudent face said unto him, 14 I have Peace Offerings with me; this day have I payed my vows. 15 Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee. 16 I have decked my bed with coverings of tapestry, with carved works, with fine linen of Egypt. 17 I have perfumed my bed with myrrh, aloes, and cinnamon. 18 Come, let us take our fill of love until the breaking period (morning): let us solace ourselves with loves. 19 For the goodman is not at home, he is gone a long journey: 20 He hath taken a bag of money with him, and will come home at the full moon. 21 With her much fair speech she caused him to yield, with the flattering of her lips she forced him. 22 He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks; 23 Till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life. 24 Hearken unto Me now therefore, O ye sons, and attend to the Words of My Mouth. 25 Let not thine heart decline to her ways, go not astray in her paths. 26 For she hath cast down many wounded: yea, many strong men have been slain by her. 27 Her house is the way to hell, going down to the chambers of death.

One could nickname her "The Harvest Feast Day Prostitute".

Mark Biltz of El Shaddai Ministries noted that this could have been during the Feast of Sukkoth.



Verse twenty five

25 You shall not slaughter the blood of My Sacrifice upon leaven (leavened bread); and shall not remain the Sacrifice of the Feast of the Passover by the breaking period (morning).

hwhy was saying to get rid of the Passover lamb in the morning like the Exodus Passover lamb, which is noted in the Torah portion of Bo, in the book of Exodus

Exodus 12:6 And shall be for you to keep (guard, watch) until the four ten (fourteen) day of this renewed month: and all of the Assembly of the Congregation of Israel, they shall slaughter him between the mixing periods. 7 And they shall take of the blood and shall give him upon the two side posts, and upon the upper door post (lentil) upon the houses which they shall eat him in them. 8 And they shall eat ta-the flesh in this night roasted of fire and unleavened bread; they shall eat upon bitters (bitter foods, bitter herbs). 9 You shall not eat from him raw (tough), and sodden (boiling) from boiling in water, for but roasted of fire; his head shall be upon his legs and upon his nearness (inwards). 10 And you shall not leave (remain) from him until breaking period (morning); and of that remaining (left) from him until breaking period (morning) you shall burn in the fire.

We as believers in Messiah also need to do the same in our homes during Passover lamb in the night of the fourteenth of Aviv/Nissan and get rid of it in the breaking period (morning).




Verse twenty six

THE FIRST FRUITS OF THE GROUND


26 You shall bring the first of the Firstfruits of your ground at the House of hwhy, your Elohim....

This is the basis for the beginning of the Counting of the Omer, which is commonly called First Fruits, which is noted in the Torah portion of Emor, in the book of Leviticus

Leviticus 23:9 And hwhy spoke to Moses, to say, 10 Speak to the Sons of Israel, and you shall say to them, When you come to the land which I am giving to you, and you shall reap ta-her harvest, and you shall bring ta-an omer-sheaf of the beginning (head) of your harvest to the Priest: 11 and shall wave ta-the omer-sheaf to the Face of hwhy for your acceptance: from the morrow of the Shabbath, the Priest shall wave him. 12 And on the day you wave ta-the omer-sheaf, you shall do (offer) a sheep, a perfect one, of a son of his year for an Elevation Offering (Ascension Offering, Burnt Offering) to hwhy. 13 And his Donation Offering (Tribute Offering, Food Offering, Grain Offering) shall be two tenths of flour mixed (overflowed) in the oil, of a Fire Offering to hwhy of a pleasant scent: and her Drink Offering of wine shall be a fourth of the hin. 14 And bread, and roasted grain, and gardened grain, you shall not eat until this same day, until you bring ta-a Karban Offering (Drawing Near Offering, Gift Offering) of your Elohim: a Statute of Ages for your generations in all of your dwellings.



Verse twenty six

26 ...You shall not boil a kid goat in the milk of his mother.

The purpose of not to boil a kid in its mother's milk is an act of cruelty and insensitivity and insult to the mother of the kid who bore it. When one does this, the person reveals that he or she does not respect or honor the parents, which is the Fifth Word (Commandment)
, which is noted in the Torah portion of Yithro, in the book of Exodus

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

This week's Torah portion passage is also noted
in the Torah portion of R'ey, in the book of Deuteronomy

Deuteronomy 14:21 You shall not boil a kid goat in the milkfat of his mother.



Verses twenty seven and twenty eight

27 And hwhy said to Moses, Write for yourself ta-these Words: for upon the Mouth of these Words I will cut a Covenant with you and ta-Israel. 28 And was there with hwhy forty days (daily) and forty nights (nightly); did not eat bread and did not drink water. And wrote upon the Tablets ta the Words of the Covenant, the Ten Words.

It was Moses that wrote the words on the second tablets. Why didn't 
hwhy rewrite the words for Moses? Was hwhy saying to him "I did it the first time, so it's your turn to do it"? I don't know why. Maybe it was to set the example as a precursor for kings to write their own copy of the Torah, which is noted in the Torah portion of Shophtim, in the book of Deuteronomy

Deuteronomy 17:18 And shall be, as he sits upon the throne of his kingdom, and shall write for himself ta-a second of this Teaching (Torah) upon a scroll from of the face of the Priests, the Levites: 19 and she shall be with him, and shall be called on him all of the days of his life: by that, shall learn to revere (give awe, fear) ta-hwhy, his Elohim, to keep ta-all of the Words of this Teaching (Torah) and ta-these Statutes to do them: 20 by failing his heart at rising up from his brothers, and by failing at turning aside rightward and smallward (leftward) from the Commandment: by that, the days of himself and his sons shall be lengthened upon his kingdom among the nearness of Israel.

 Also, Moses supernaturally was nourished without physically eating or drinking for that elongated period of time. No one can survive forty days without eating and drinking. Even if they drank water, they could not survive that long. Question: "Why did it take so many days for Moses to write the Ten Words (Commandments), or did he write more than that, or did 
hwhy allow forty days for a reason"? I don't have an answer to that at this time.

In verse twenty eight of t
his week's Torah portion passage, it has been commonly interpreted as "the Ten Commandments", but in the Hebrew, it is "hah-d'vareem" (Myrbdh)- "the Words". So it is actually called "the Ten Words".



Verses twenty nine through thirty five

THE VEIL OF MOSES

29 And was, in Moses descending (going down) from Mount Sinai, and the Two Tablets of the Testimony (Witness) were in the hand of Moses in his descending (going down) from the Mountain, and Moses did not know that the skin of his face was ray shining (shooting rays, shooting horns) in his speaking with Him. 30 And Aaron and all of the Sons of Israel saw ta-Moses, and behold, the skin of his face was ray shining (shooting rays, shooting horns); and they were afraid from approaching to him. 31 And Moses called to them; and Aaron and all of the Rulers among the Congregation, they returned to him: and Moses spoke to them. 32 And after thus, all the Sons of Israel, they approached: and commanded them ta all which hwhy had spoken with him in Mount Sinai. 33 And Moses finished with speaking to them, and gave a veil upon (over) his face. 34 And Moses in coming to the Face of hwhy to speak with Him, shall remove ta-the veil until he came out, and would come out, and would speak to the Sons of Israel ta which was commanded. 35 And the Sons of Israel, they saw ta-the face of Moses, for the skin of the face of Moses was ray shining (shooting rays, shooting horns): and Moses returned ta-the veil upon (over) his face again until he gone (went) to speak with Him.

Looking at the following word RAY SHINING (SHOOTING RAYS, SHOOTING HORNS)

The Hebrew word for ray shining (shooting rays, shooting horns) is "kah-rahn"- Kuph, Resh, Nun Sophit (
Nrq). It is from Strong's Concordance number 7160, and its definition

A primitive root; to push or gore; used only as denominative from H7161, to shoot out horns; figuratively rays: - have horns, shine.

 from 7161 "keh-rehn" (
Nrq), and its definition

From H7160; a horn (as projecting); by implication a flask, cornet; by resemblance an elephant’s tooth (that is, ivory), a corner (of the altar), a peak (of a mountain), a ray (of light); figuratively power: -  X hill, horn.

This is where we get our modern English word "coronet", the other kind of trumpet, and
where we get our Renaissance English word the instrument "cornett". Also, the British province of "Cornwall" comes from this Hebrew word. This Hebrew word only exists four times in the entire Tanakh: Three times in this week's Torah portion passage, and one time which is located in the book of the Psalms

Psalm 69:31 This also shall please hwhy better than an ox or bullock that hath horns (Nrq) and hoofs.

The word means "shine" and it means "horn". Yeshua is the "Horn of our Salvation" which is noted in the Gospel of Luke

Luke 1:69 And hath raised up an Horn of Salvation for us in the house of his servant, David;

Yeshua spoke this, which is noted in the book of the Psalms

Psalm 132:17 There will I make the horn (Nrq) of David to bud: I have ordained a lamp for mine anointed.

By the way. If anyone recognizes this word, one will realize that a religious organization "stole" this word and applied for their purpose. Anyone heard of the "Koran", the Islamic book's title meaning "light"? T
he Koran can be also known as a "horn" of evil intent. Their Islamic word is an "evil light" and an "evil horn". This is HaSatan, which is noted by the apostle Paul in his letter to assembly in Corinth

2 Coritnians 11:13 For such are false apostles, deceitful workers, transforming themselves into the apostles of Messiah. 14 And no marvel; for Satan himself is transformed into an angel of light. 15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

HaSatan is a light, but he is the false "kahrahn" light.

Indirectly related, the shine on Moses' face was likened unto Yeshua at the Mount of Transfiguration, 
which is noted in the Gospel of Matthew

Matthew 17:1 And after six days Yeshua taketh Peter, James, and John, his brother, and bringeth them up into an high mountain apart, 2 And was transfigured before them: and His Face did shine as the sun, and His Raiment was white as the light. 3 And, behold, there appeared unto them Moses and Elias talking with Him.

The glow on Moses' face was symbolic to the glow of Yeshua as metioned at the Mount of Transfiguration. By the way, the apostle Peter noted that this was located in the "Holy Mountain", meaning "Mount Sinai",
which is noted in his epistle

2 Peter 1:15 Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance. 16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord, Yeshua Messiah, but were eyewitnesses of His Majesty. 17 For he received from hwhy, the Father, honour and glory, when there came such a Voice to him from the excellent glory, This is my Beloved Son, in whom I am well pleased. 18 And this Voice which came from the Heavens we heard, when we were with Him in the Holy Mountain [Mount Sinai].

Also i
ndirectly related, Yeshua told the Jewish people that He is is the Light", which is noted in the Gospel of John

John 8:12 Then spake Yeshua again unto them, saying, I am the Light of the World: he that followeth Me shall not walk in darkness, but shall have the Light of Life.

John 12:36 While ye have Light, believe in the Light, that ye may be the children of Light....

We as believers in Messiah need to walk in the Light..... "Yeshua".

We
as believers in Messiah are also to be showing the Light, which the apostle Paul noted in the book of the Acts

Acts 26:22 Having therefore obtained help hwhy, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: 23 That Messiah should suffer, and that He should be the First that should rise from the dead, and should shew Light unto the people, and to the Gentiles.

We believers are to reveal the Light of Yeshua as Moses revealed Yeshua symbolically through the shining of his face.

I'll end by saying that we are to be a light for the peoples, which is noted in the Gospel of Matthew

Matthew 5:16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.

May we shine Yeshua through our faces and please our Heavenly Father through our good works toward men by our faith in Him.

Looking at the word VEIL

The Hebrew word for veil is "mahs-veh"- Mem, Samek, Vav, Heh (
hpwqt). It is from Strong's Concordance number 4533, and its definition

Apparently from an unused root meaning to cover; a veil: - vail.


This Hebrew word appears three times in the entire Tanakh, and it appears in verses thirty three through thirty five in this week's Torah portion passage.

Ending, r
egarding the second tablets of stones, including the account of the first tablets of stones, these two accounts are symbolic accounts which I will reveal in this comparison chart between the accounts of Moses and the accounts of Yeshua:

THE ACCOUNTS OF MOSES THE ACCOUNTS OF YESHUA
Moses at the head of Mount Sinai receiving the Torah on the first Two Tablets of Stones Yeshua at the Kingdom of Heaven
Moses descending from the head of Mount Sinai with the first two Tablets of Stones to the base to the Israelite People Yeshua descending from the Kingdom of Heaven to earth in His first coming to the Jewish People
Moses breaks the First Two Tablets of Stones to the ground Yeshua was crucified and buried
Moses cuts out second Two Tablets of Stones Yeshua resurrected from the dead
Moses ascends to head of Mount Sinai with second Two Tablets of Stones to hwhy Yeshua ascends to the Kingdom of Heaven to the Heavenly Father
Moses descends from head of Mount Sinai with second Two Tablets of Stones Yeshua's second coming to earth

!!!!!hwhy Kl dbk



That ends this week's Torah portion commentary.



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