HOME
ABOUT
TEACHINGS TORAH
PORTIONS
HOLIDAYS AND HOLY DAYS LINKS CONTACT

TORAH PORTIONS




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

Note: you will need the oldheb.ttf (old Hebrew) and the SGreek Mediuim fonts to see the Hebrew and Greek text, as well as the three English fonts: Cooper Black, Impact and Frontlight MT Light. Right click the links and choose "Save Target As". Then go to the file, and either right click them and choose "install", or drag them into the font page.


oldheb.ttf


SGreek Medium

Cooper Black

Impact

Frontlight MT Light




CHAPTER 30

Exodus 30:11-38

Exo 30:11 And 
hwhy spoke to Moses, to say, 12 When you lift up ta-the head of the Sons of Israel to their number, and they shall give each, a ransom of his soul, to hwhy in numbering them; and shall not be a plague on them in numbering them. 13 This they shall give, everyone going over their count, half of the shekel on the Shekel of the Sanctuary: the shekel is twenty gerahs: A half of the shekel shall be a Heave Offering to hwhy. 14 All going over among their counted from a son of twenty years and upward shall give a Heave Offering to hwhy. 15 The rich shall not give more, and the poor shall not give less from half of the shekel to give ta-a Heave Offering of hwhy to atone upon your souls. 16 And you shall take ta-the Silver of the Atonement 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 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 make a Laver of copper, and his Base of copper for washing: and you shall put him between the Tent of Appointment and between the Altar, and you shall put water there. 19 And Aaron and his sons, they shall wash ta-their hands and ta-their feet from him: 20 In their 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 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 a Statute of Ages to them to him and to his seed for their generations.

22 And
hwhy spoke to Moses, to say, 23 And you take for yourself heads of spices; of pure myrrh five hundred, and of cinnamon spice of his half, fifty and two hundred, and of calamus spice fifty and two hundred, 24 and of cassia five hundred on the Shekel of the Sanctuary, and of olive oil of a hin: 25 And you shall make him a Holy Oil of the Anointing, an ointment compound of the work of a perfumer: shall be a Holy Oil of the Anointing.

26 And you shall anoint on him
ta-the Tent of Appointment, and ta the Ark of the Testimony, 27 And ta-the Table and ta-all 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 with ta-all his vessels, and ta-the Laver and ta-his Base. 29 And you will sanctify them, and they will be a Holy of Holies: all touching on them shall be holy. 30 And you shall anoint ta-Aaron and ta-his sons, and you shall sanctify them 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 Holy Anointing for Me for your generations. 32 Shall not be poured upon the flesh of Adam, and you shall not make of him a likeness of him in his proportion: he is holy, shall be holy to you. 33 A man who compounds like him, or who 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; sweet spices with pure frankincense: shall be a part on a part: 35 And you shall make from her an Ointment of Incense, the work of a perfumer, salted (seasoned), pure and holy: 36 And you shall beat from her of powder (fine, crushed), and you shall put her to the face of the Testimony in the Tent of Appointment where I will meet to you there: she shall be to you a Holy of Holies. 37 And the incense which you shall make, you shall not make for yourselves in her proportion: she shall be to a Holy of Holies to hwhy. 38 A man who shall 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

11 And hwhy spoke to Moses, to say, 12 When you lift up ta-the head of the Sons of Israel to their number, and they shall give each, a ransom of his soul, to hwhy in numbering them; and shall not be a plague on them in numbering them. 13 This they shall give, everyone going over their count, half of the shekel on the Shekel of the Sanctuary: the shekel is twenty gerahs: A half of the shekel shall be a Heave Offering to hwhy. 14 All going over among their counted from a son of twenty years and upward shall give a Heave Offering to hwhy. 15 The rich shall not give more, and the poor shall not give less from half of the shekel to give ta-a Heave Offering of hwhy to atone upon your souls. 16 And you shall take ta-the Silver of the Atonement 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 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 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 shekels for the enumeration. There are two different sources of the same account, or two different accounts. The first account is 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 host 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 angel stretched out his hand upon Jerusalem to destroy it, hwhy repented him of the evil, and said to the angel 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.


The other account is 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 angel 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 angel 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 angel 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 angel; 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 offer burnt 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 heaven 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 Toraic 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.

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)

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

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.

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

RICO CORTES
"(Shekalim) Payment of the 1/2 Shekel and Yeshua turning the tables in the Temple"

Rico Cortes



Verses seventeen through twenty-one

THE COPPER LAVER

17 And hwhy spoke to Moses, to say, 18 And you shall make a Laver of copper, and his Base of copper for washing: and you shall put him between the Tent of Appointment and between the Altar, and you shall put water there. 19 And Aaron and his sons, they shall wash ta-their hands and ta-their feet from him: 20 In their 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 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 a Statute of Ages to them 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

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, and wrote it 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 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 image of a possible pattern of the Copper Laver for the Tabernacle in the wilderness

Copper Laver



Verses twenty two through thirty

THE HOLY OIL OF THE ANOINTING
 
22 And hwhy spoke to Moses, to say, 23 And you take for yourself heads of spices; of pure myrrh five hundred, and of cinnamon spice of his half, fifty and two hundred, and of calamus spice fifty and two hundred, 24 and of cassia five hundred on the Shekel of the Sanctuary, and of olive oil of a hin: 25 And you shall make him a Holy Oil of the Anointing, an ointment compound of the work of a perfumer: shall be a Holy Oil of the Anointing. 26 And you shall anoint on him ta-the Tent of Appointment, and ta the Ark of the Testimony, 27 And ta-the Table and ta-all 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 with ta-all his vessels, and ta-the Laver and ta-his Base. 29 And you will sanctify them, and they will be a Holy of Holies: all touching on them shall be holy. 30 And you shall anoint ta-Aaron and ta-his sons, and you shall sanctify them to do priestly acts for Me.

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 "mahrahr" (
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". 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 "kaneh"- 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 "kanah" (
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 "keeddah"- 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 "kadad" (
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 "shemen"- 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 "shaman" (
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 these definition words into a story, this is what it says (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 flesh was shredded ("shriveled") with the cat of nine tails, then was "erected" on a cross, then "bowed downed His head" and died. Then later the angel who was like lightning ("shining") rolled the stone away when Yeshua was resurrected from the dead.

hwhyl 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; sweet spices with pure frankincense: shall be a part on a part: 35 And you shall make from her an Ointment of Incense, the work of a perfumer, salted (seasoned), pure and holy: 36 And you shall beat from her of powder (fine, crushed), and you shall put her to the face of the Testimony in the Tent of Appointment where I will meet to you there: she shall be to you a Holy of Holies. 37 And the incense which you shall make, you shall not make for yourselves in her proportion: she shall be to a Holy of Holies to hwhy. 38 A man who shall 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 "nataph"- 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 "nataph" (
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 "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 in the Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 30:30 For little that was to you was to my face and has increased 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 your flock: 32 I will go over among all your flock today, removing from there every spotted and variegated sheep, and every brown sheep among the sheep, and variegated and spotted among the goats: and these shall be my wages. 33 And shall eye her among me my righteousness in the day to come when you come upon my wages to your face all that are not spotted and variegated among the goats, and brown among the sheep, he is stolen with me. 34 And Laban said, Behold, that shall be according to your word, 35 and removed in his day ta-the he goats: the ring streaked and the variegated, and ta all the she goats: the spotted and the variegated, and all which were white on him, and all the brown 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 Storax Tree, and the Almond Tree and the Plane Tree; and peeled on them strips of white, exposing the white which was upon the shoots, 38 and placed ta-the shoots which were peeled in the gutters in the troughs of the water which the flocks, they came to drink by oppsite the flocks, and were in heat in their coming to drink. 39 And the flocks, they were conceiving toward the shoots, and the flocks, they birthed ring streaked, 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'kheyleth"- 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 "shakhal" (
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".


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

"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


The Oncycha is also called "Gum Rockrose".

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 "khel-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 "khelev" (
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'vohnah"- 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 "leebbah" (
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 "leyvahv" (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 
"lahvahv" (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 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
Onycha: Roar
Galbanum: Fat/Rich
Frankincense: Heart

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

"A prophet will roar out from the fatness and richness of his heart"

This "Prophet" is Yeshua, the Messiah, who spoke out ("roar out") from the "fatness" and "richness" of His "heart" to the Jewish people, the Jewish authorities, Pontious Pilate and the Roman forces.

hwhyl 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 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.

hwhyl dbk


Indirectly related, Monte Judah of Lion and Lamb Ministries noted that 
hwhy will give us an oil of joy for mourning, which is mentioned 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.







CHAPTER 31

Exodus 31:1-18

Exo 31:1 And 
hwhy spoke to Moses, to say, 2 See, I have called on 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 workmanship 4 to weave cunning (fabricate) works to work in the gold, and in the silver, and in the copper, 5 and in cutting of stones for fillings, and in carving of wood to work in all workmanship. 6 And behold I, I have given him ta Aholiab, son of Ahisamach, of the tribe of Dan: and in the hearts of all wise of heart I have given wisdom, and they will make ta all that I command you; 7 ta the Tent of Appointment, and ta-the Ark of the Testimony, and ta-the Mercy Seat that is upon him, and ta all the vessels of the Tent, 8 ta-And the Table and ta-his vessels, and ta-the Pure Menorah and ta-all her vessels, and ta the Altar of Incense, 9 And ta-the Altar of the Elevation Offering and ta-all his vessels, and ta-the Laver and ta-his base, 10 And ta the woven garments, and ta-the Holy Garments for Aaron, the Priest, and ta-the garments of his sons to do priestly acts, 11 and ta the Oil of the Anointing, and ta-the Incense of the Aromas for the Sanctuary: They shall do according to all that I have commanded you.

12 And hwhy spoke to Moses, to say, 13 And you shall speak to the Sons of Israel, to say, Verily ta-My Shabbaths you shall keep: for she is a sign between Me and between you for your generations to your knowing that I am hwhy sanctifying you. 14 And you shall keep ta-the Shabbath; for she is holy to you: Defiling her, dying, shall die: for anyone doing work in her, and the soul, she shall be cut off from the midst of her People. 15 Six days shall do work; and in the seventh day is the Shabbath of Rest, holy to hwhy: Any doers of work in the Shabbath day, dying, shall die. 16 And the Sons of Israel, they shall keep ta-the Shabbath to do 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 made ta-the heavens and ta-earth, and in the seventh day was rested and was refreshed.

18 And gave to Moses, as His finishing to speak with him on Mount Sinai, the Two Tablets of the Testimony, 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 on 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 workmanship 4 to weave cunning (fabricate) works to work in the gold, and in the silver, and in the copper, 5 and in cutting of stones for fillings, and in carving of wood to work in all workmanship. 6 And behold I, I have given him ta Aholiab, son of Ahisamach, of the tribe of Dan: and in the hearts of all wise of heart I have given wisdom, and they will make ta all that I command you; 7 ta the Tent of Appointment, and ta-the Ark of the Testimony, and ta-the Mercy Seat that is upon him, and ta all the vessels of the Tent, 8 ta-And the Table and ta-his vessels, and ta-the Pure Menorah and ta-all her vessels, and ta the Altar of Incense, 9 And ta-the Altar of the Elevation Offering and ta-all his vessels, and ta-the Laver and ta-his base, 10 And ta the woven garments, and ta-the Holy Garments for Aaron, the Priest, and ta-the garments of his sons to do priestly acts, 11 and ta the Oil of the Anointing, and ta-the Incense of the Aromas for the Sanctuary: They shall do according to all that I have commanded you.

Looking at the following words:

BEZALEEL

Bezaleel is the Hebrew "B'tsaleyl"- 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 "tsalal" (
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 
"tsalal" (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 "el" (
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 "Ooree"- 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 "kharar" (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'hudah"- 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 "yadah" (
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 "Ahaliav"- 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 "ohel" (
lha), and its definition

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

 from 166 "ahal"
(lha), and its definition

A primitive root; to be clear: - shine.

Aholi means "tent".

Ab

from 1 "av" (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 "Akhi-samakh"- 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 "samakh" (
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 "dun" (
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

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 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.

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 in the Torah portion of  Va-Y'khi, 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.

Judah did not have a son named Hur. So where did Hur come from? It was most probable that he was born while in Egypt to Judah.



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, Verily ta-My Shabbaths you shall keep: for she is a sign between Me and between you for your generations to your knowing that I am hwhy sanctifying you. 14 And you shall keep ta-the Shabbath; for she is holy to you: Defiling her, dying, shall die: for anyone doing work in her, and the soul, she shall be cut off from the midst of her People. 15 Six days shall do work; and in the seventh day is the Shabbath of Rest, holy to hwhy: Any doers of work in the Shabbath day, dying, shall die. 16 And the Sons of Israel, they shall keep ta-the Shabbath to do 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 made ta-the heavens and ta-earth, and in the seventh day was rested and was refreshed.

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

12 ...Verily ta-My Shabbaths you shall keep: for she is a sign between Me and between you for your generations;

16 And the sons of Israel, they shall keep ta-the Shabbath to do 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 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 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 day from the dominant day of Saturday to the dominant day of Sunday. That would be doing it in works without hwhy, and man would take the credit and acknowledgment away from hwhy.

Also, this is what the apostle Paul wrote 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".

As I menitoned before in past Torah portions, the soul is feminine, and the Shabbath is feminine. The Shabbath is applied to the soul. 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 this Torah portion's passage, it says in verse seventeen that
hwhy was refreshed. This was from the creation period in the Torah portion of B'reyshith, in the book of Genesis

Genesis 2:1 And they were finished: the Heavens and the Earth and all their host. 2 And in the seventh day, Elohim finished His work that was made, and rested on the seventh day from all His work that was made. 3 And Elohim blessed ta-the seventh day and sanctified him, for on him rested from all His work, which Elohim created for the making.

Looking at the word REFRESHED

The Hebrew word for refresh is "naphash"- 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 the example for us, as believers in Yeshua to refresh our souls on the Shabbath day.

Also, notice in Genesis 2:3 that it says that 
hwhy sancified "him". The "Him" is "Yeshua, the Living Shabbath".

hwhyl dbk



Verse eighteen

18 And gave to Moses, as His finishing to speak with him on Mount Sinai, the Two Tablets of the Testimony, 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.







CHAPTER 32

Exodus 32:1-35

Exo 32:1 And the People saw that Moses delayed to come down from the mountain, the People assembled upon Aaron, and they said to him, Arise, make for us elohim which they shall go to our faces; for this Moses who brought us up from the land of Egypt, we do not know what has become of the man. 2 And Aaron said to them, Break off the golden rings which are in the ears of your wives, of your sons, and of your daughters, and bring them to me. 3 And all the People broke off ta-the golden rings which were in their ears, and they were brought to Aaron. 4 And took from their hand, and formed him on a engraving tool, and they made him a molten calf: and they said, These are your elohim, Israel that brought you out from the land of Egypt. 5 And Aaron saw, and built an altar to his face; and Aaron proclaimed, and said, Tomorrow is a feast to hwhy. 6 And they rose up early from tomorrow, and they elevated Elevation Offerings, and they brought Peace Offerings; and the People sat down to eat and his drink, and they rose up to make merry.

7 And 
hwhy spoke to Moses, Go, go down; for your People whom you brought out from the land of Egypt are corrupted: 8 They have turned hastily from the way which I have commanded them: they have made for themselves a molten calf, and have bowed down to him, and they have sacrificed to him, and they said, These are your elohim, Israel, whom have brought you out from the land of Egypt.

9 And 
hwhy said to Moses, I have seen ta-this People, and, behold, he is a severely stiffnecked People: 10 And now, leave of Me that My wrath may glow on them, and I will consume them: and I will make with you for a great nation. 11 And Moses prayed ta-the Face of hwhy, his Elohim, and said, hwhy, why does Your wrath glow on Your People whom You have brought out from the land of Egypt on great power and on a mighty hand? 12 To why Egypt, they will speak, to say, In evilness, they were brougth out to kill them in the mountains, and to consume them from upon the face of the ground? Return from the fierceness of Your wrath, and repent upon the evil to Your People. 13 Remember to Abraham, to Isaac, and to Israel, Your servants, whom 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 this land that I have spoken, I will give to your seed, and they shall inherit it for ages. 14 And hwhy repented upon the evil which was spoken to do to His People.

15 And Moses faced away, and went down from the mountain, and the Two Tablets of the Testimony were in his hand: the Tablets were written from two of their regions; they were written from this side, and from this side. 16 And the Tablets, they were the work of Elohim, and the writing was the writing of Elohim, he was engraved upon the Tablets.

17 And Joshua heard
ta-the sound of the People in their shouting, and said to Moses, A sound of war is in the Camp. 18 And said, Not the sound of a shout of valor, and not a sound of a shout of defeat: I am hearing a sound of singing.

19 And was, as which coming near to the Camp, and saw
ta-the calf, and dancing around: and the anger of Moses glowed, and he cast ta-the Tablets from his hands, and broke them beneath the mountain. 20 And took ta-the calf which they made, and was burned in the fire, and was ground unto which was powder, and was scattered upon the face of the water, and made ta-the Sons of Israel to drink.

21 And Moses said to Aaron, What has this People done to you that you have brought a great sin upon them? 22 And Aaron said, Not let the anger of my lord glow: you, you know
ta-the People that he is in evilness. 23 And they said to me, Make for us an elohim who shall go to our faces: for this Moses, the man who brought us out from the land of Egypt, we do not know what has become of him. 24 And I said to them, To whom has gold, they will break off. And they gave to me: and I cast him in the fire, and came out this calf.

25 And Moses saw 
ta-the People he was naked; for Aaron had made them naked for among their uprisers:

26 And Moses stood in the entrance of the Camp, and said, Who is for
hwhy? To me! And all the sons of Levi, they gathered to him. 27 And said to them, Thus says hwhy Elohim of Israel, Put each his sword upon his thigh, and go over and return from gate to gate in the Camp, and kill each ta-his brother, and each ta-his neighbor, and each ta-his nearing. 28 And the sons of Levi, they did according to the word of Moses: and fell from the people on his day about three thousand men. 29 For Moses said, Fill your hands today to hwhy, for each on his son, and on his brother; and to give a blessing upon 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 go up to 
hwhy; perhaps I can atone unto your sin.

31 And Moses returned to 
hwhy, and said, Oh now, this People have sinned a great sin, and they have made for themselves an elohim of gold. 32 And now, if You will lift away their sin, and if not, blot me now from Your Scroll which You have written. 33 And hwhy said to Moses, Whom that has sinned to Me, I blot him out from 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 visiting, I will visit their sin upon them. 35 And hwhy plagued ta-the People, upon which they made ta-the calf which Aaron made.


(NOTE: Not all verses will have comments)


Verse one

1 And the People saw that Moses delayed to come down from the mountain, the People assembled upon Aaron, and they said to him, Arise, make for us elohim which they shall go to our faces; for this Moses who brought us up from the land of Egypt, we do not know what has become of the man.

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

"we wot not what 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, Break off the golden rings which are in the ears of your wives, of your sons, and of your daughters, and bring them to me.

Did Aaron defend Moses and stood his ground? No, he did not. He looked at all the people influencing him to take control of the matter, and Aaron just did that. 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 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.



Verses three and four

3 And all the People broke off ta-the golden rings which were in their ears, and they were brought to Aaron. 4 And took from their hand, and formed him on a engraving tool, and they made him a molten calf: and they said, These are your elohim, Israel that brought you out 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 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 proclaimed, and said, Tomorrow is a feast to hwhy. 6 And they rose up early from tomorrow, and they elevated Elevation Offerings, and they brought Peace Offerings; and the People sat down to eat and his drink, and they rose up to make merry.

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 Jubal al Lawz.

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 the account of the Torah portion of Misphatim, in the book of Exodus

Exodus 24:12 And hwhy said to Moses, Ascend to Me to the mountain, and be there: and I will give to you Tablets of the Stones, and the Torah, and the Commandments which I have written to teach them. 13 And Moses rose up, and his minister Joshua: and Moses ascended to the Mount of the Elohim. 14 And said to the elders, Dwell for us in this until which we return to you: and behold, Aaron and Hur are with you: Whomever is a master of words, shall draw near 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 is missing. But if he was, why did he not make Aaron to not listen to the people and to not do this thing?

Looking at the word HUR

As mentioned 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 I did not post, and it 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 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.



Verses seven and eight

7 And hwhy spoke to Moses, Go, go down; for your People whom you brought out from the land of Egypt are corrupted: 8 They have turned hastily from the way which I have commanded them: they have made for themselves a molten calf, and have bowed down to him, and they have sacrificed to him, and they said, These are your elohim, Israel, whom have brought you out from the land of Egypt.


All of the sudden, now, 
hwhy is 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)

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

It is like what Adam said to 
hwhy in the Garden of Eden 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, 
hwhy did not recognize them as His people at the moment, because they went against His Word? It is probable. Yeshua mentioned that only those who obey the Word are His mothers and brothers, as 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 same 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 stiffnecked People: 10 And now, leave of Me that My wrath may glow on them, and I will consume them: and I will make with you for a great nation.

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

Genesis 12:1 And hwhy said to Abram, Go of you from your land, and from your birth place, and from the house of your father to the land that I will show you: 2 And I will make you of a great nation, and I will bless you, and I will make your name great; and 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 made note of the word "leave" in verse ten

Looking at the word LEAVE

The Hebrew word for leave is "yanakh"- 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 with hwhy telling Moses that He is going to destroy His own People.



Verses eleven through fourteen

11 And Moses prayed ta-the Face of hwhy, his Elohim, and said, hwhy, why does Your wrath glow on Your People whom You have brought out from the land of Egypt on great power and on a mighty hand? 12 To why Egypt, they will speak, to say, In evilness, they were brougth out to kill them in the mountains, and to consume them from upon the face of the ground? Return from the fierceness of Your wrath, and repent upon the evil to Your People. 13 Remember to Abraham, to Isaac, and to Israel, Your servants, whom 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 this land that I have spoken, I will give to your seed, and they shall inherit it 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. This is not the first time hwhy repented. Looking in the Torah portion of B'reyshith, in the book of Genesis

Genesis 6:5 And hwhy saw that great was the evil of the Adam in the earth, and every imagination of the intentions of his heart was only evil all the day. 6 And repented hwhy for making ta-the Adam on the earth, and grieved to His heart.

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



Verses fifteen and sixteen

15 And Moses faced away, and went down from the mountain, and the Two Tablets of the Testimony were in his hand: the Tablets were written from two of their regions; they were written from this side, and from this side. 16 And the Tablets, they were the work of Elohim, and the writing was 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 movies made?

In verse sixteen the King James Version did not include the person pronoun in this part of their translated verse

(KJV) 16 ...graven upon the tables.

but 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 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, and said to Moses, A sound of war is in the Camp. 18 And said, Not the sound of a shout of valor, and not a sound of a shout of defeat: I am hearing a sound of singing.

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 which coming near to the Camp, and saw ta-the calf, and dancing around: and the anger of Moses glowed, and he cast ta-the Tablets from his hands, and broke them beneath the mountain.

By then, the Torah of The Ten Words (Commandments) were now etched in the stone, and they became final, complete, sealed, confirmed, established, validated and active. 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 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 the peoples: for all the earth is to Me: 6 And you, you shall be to Me a Kingdom of Priests, and a Holy Nation.

 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.

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 located 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 made, and was burned in the fire, and was ground unto which was powder, and was scattered upon the face of the water, and made ta-the Sons of Israel to drink.

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 in the Torah portion of Naso, in the book of Numbers 5:11-31.

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. Moses went one step more and made the People drink their "golden calf shake". A question comes to me: "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

[DRAGNET MUSIC THEME INTRO]

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

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? I don't know.



Verses twenty two through twenty four

22 And Aaron said, Not let the anger of my lord glow: you, you know ta-the People that he is in evilness. 23 And they said to me, Make for us an elohim who shall go to our faces: for this Moses, the man who brought us out from the land of Egypt, we do not know what has become of him. 24 And I said to them, To whom has gold, they will break off. And they gave to me: and I cast 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 Bill Cosby said in his Noah skit, "Right". I don't think Moses believed what Aaron said at the end. This is what really happened ealier

Exodus 29:4 And [Aaron] took from their hand, and formed him on a graving tool, and they made it a molten 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.

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

...that he is in evilness...

Aaron reffered the "he" to the Israelite people.



Verse twenty five

25 And Moses saw ta-the People he was naked; for Aaron had made them naked for 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. This is what Adam and Khavah did at the Garden of Eden in the Torah portion of B'reyshith, in the book of Genesis

Genesis 3:1 And the serpent was subtle from every beast of the field which hwhy Elohim made. And said to the woman, For Elohim said, Only 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, Not dying, you shall die: 5 For Elohim knows, for in the day you eat from him, and your eyes, they shall be opened, and you shall be as Elohim knowing good and evil. 6 And the woman saw that the tree was good for food, and that he was pleasant to the eyes, and the tree was desireable to make one wise: And she took from his fruit, and she ate, and she gave also to her husband with her; and ate. 7 And opened her, the eyes of both of them, and they knew that they were naked; and they sewed leaves of the fig tree, and they made for themselves aprons.

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.

11 And He said, Who told to you that you are naked? Was that from the tree, which I told you to not eat from him, you have eaten?

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



Verses twenty six through twenty nine

26 And Moses stood in the entrance of the Camp, and said, Who is for hwhy? To me! And all the sons of Levi, they gathered to him. 27 And said to them, Thus says hwhy Elohim of Israel, Put each his sword upon his thigh, and go over and return from gate to gate in the Camp, and kill each ta-his brother, and each ta-his neighbor, and each ta-his nearing. 28 And the sons of Levi, they did according to the word of Moses: and fell from the people on his day about three thousand men. 29 For Moses said, Fill your hands today to hwhy, for each on his son, and on his brother; and to give a blessing upon 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. They were all against hwhy? That is pitiful.

When each the sons of Levi killed about 3,000 men. Each men had to kill three different men. That meant 1,000 Levites killed 3,000 men. I don't know why it was so, for we see later in the Levites enumeration of the Levites in this generation in this current Torah portion, noted in the Torah portion of B'midbar, in the book of Numbers

Numbers 3:39 All the counting of the Levites, whom Moses and Aaron counted upon the mouth of hwhy by their families, all the males from a son of a month and upward were twenty and two thousand.


We can configure 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 their own tribe? If so, the totals would have been for all the Levite males between 23,000 and 25,000.




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 go up to hwhy; perhaps I can atone 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 occurred during the previous day.



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 made for themselves an elohim of gold. 32 And now, if You will lift 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 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 Paul says he wished to be accursed, it was a wishing to be "blotted" out for the sake of his brethren like Moses being requested to have his name
blotted out of hwhy's book if He didn't change His mind for the people's sake.
 
Indirectly related, the use of "blotting" was also 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 hwhy. 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 book 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, 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 Book in this week's Torah portion.



Verse thirty three


33 And hwhy said to Moses, Whom that has sinned to Me, I blot him out from 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 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, as 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 visiting, I will visit their sin upon them.

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



Verse thirty five

35 And hwhy plagued ta-the People, upon which they made ta-the calf which Aaron 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 place, you and the People whom you have brought out from the land of Egypt to the land which I swore to Abraham, to Isaac and to Jacob, to say, To your seed I will give her: 2 And I will send a Messenger to your face; and I will drive out ta-the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite 3 to a land flowing of milk and honey: for I will not go up in your midst; for you are a severly stiffnecked People: lest I consume you in the way. 4 And the People heard ta-this evil word, and they mourned: and a man did not put upon himself his ornaments. 5 And hwhy said to Moses, Say to the Sons of Israel, You are a severly stiffnecked people: Of one moment, I will ascend in your midst and consume you: And now, take down your ornaments from upon you, and I may know what I shall do to you. 6 And the Sons of Israel snatched off ta-their ornaments from Mount Horeb.

7 And Moses took 
ta-the Tent, and pitched by him outside, by the Camp, far from the Camp, and called to him the Tent of Appointment called to him. And was, all seeking hwhy went out to the Tent of Appointment which was outside, by the Camp. 8 And was, as Moses went out to the Tent, and all the People, they rose up, 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 to the Tent, the Pillar of the Cloud descended and stood at the Entrance of the Tent, and spoke with Moses. 10 And all the People saw ta-the Pillar of the Cloud standing at the Entrance of the Tent: and all the people arose, and they bowed, each of the entrance of his tent.

11 And 
hwhy spoke to Moses faces to faces, as which a man speaks to his neighbor. And returned to the Camp: And his attendant (minister) Joshua, son of Nun, a young man, did not leave from the midst of the Tent.

12 And Moses said to 
hwhy, See, You are saying to me, Bring up ta-this People: and You, You have made me known ta whom You will send with me. And now, You have said, I know you in name, and also, You have found favor in My Eyes. 13 And now, if now, I have found favor in Your Eyes, make me know now ta-Your Way, and I will know You, by that, I may find 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 with me, We shall not ascend from this place. 16 And in how shall be known here that I, I and Your People, have found favor in Your Eyes that not in Your going with us? And we are set apart (distinguished), I and Your People, from all 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 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 My goodness upon your face, and I will proclaim in the Name of hwhy to your face; and I will favor ta-whom I will favor, and I will mercify ta-whom 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 the rock: 22 And shall be, in My glory going over, and I will set you in the cleft of the rock, and I will cover My palm over you until My going over: 23 And I will remove ta-My palm, and you will see My 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 place, you and the People whom you have brought out from the land of Egypt to the land which I swore to Abraham, to Isaac and to Jacob, to say, To your seed I will give her: 2 And I will send a Messenger to your face; and I will drive out ta-the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite 3 to a land flowing of milk and honey: for I will not go up in your midst; for you are a severly stiffnecked people: lest I consume you in the way. 4 And the People heard ta-this evil word, and they mourned: and a man did not put upon himself his ornaments. 5 And hwhy said to Moses, Say to the Sons of Israel, You are a severly stiffnecked People: Of one moment, I will ascend in your midst and consume you: And now, take down your ornaments from upon you, and I may know what I shall do to you. 6 And the Sons of Israel snatched off ta-their ornaments from Mount Horeb.

Notice that 
hwhy is still saying to Moses that it was he, Moses, that brought the People out from Egypt and not hwhy.

Also notice 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, 
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, 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 Host 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 Host 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 host of 
hwhy was the Messenger of hwhy, who was Yeshua.

Looking at the following words:

SEVERELY

The Hebrew word for severely is "kasheh"- 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 "kashah"
(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]).



STIFFNECKED

The Hebrew word for stiffnecked is "oreph"- 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 "araph"
(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 "
araph" (Pre), and its definition

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




Verse seven

THE TENT OF APPOINTMENT

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

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



Verses eight through ten

8 And was, as Moses went out to the Tent, and all the People, they rose up, 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 to the Tent, the Pillar of the Cloud descended and stood at the Entrance of the Tent, and spoke with Moses. 10 And all the People saw ta-the Pillar of the Cloud standing at the Entrance of the Tent: and all the people arose, and they bowed, each of 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 yearly British version of her "State of the Empire Address".

But wait a minute! This tent has not been made yet. It was not until the next Torah portion of P'kudey, in the book of Exodus chapter forty, the last chapter of this book that the Tent of Appointment was not put together until the first day of the first month the following year

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

The Tent of Appointment was not put together until the first day of the first month of Aviv/Nissan the following year. 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? 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 which a man speaks to his neighbor. And returned to the Camp: And his attendant (minister) Joshua, son of Nun, a young man, did not leave from the midst of the Tent.

In verse eleven, it says Moses met 
hwhy "faces to faces". In the Hebrew, the phrase says "pahneem el pahneem" (Mynp la Mynp). If we took it literally, it would say in English "faces to faces".

Looking at the word FACE

The Hebrew word for face is "pahneem"- 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 "pahnah" (
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 as it is based in the book of Leviticus chapter twenty four

Leviticus 24:5 And you shall bake her 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? 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

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

Notice in verse eleven 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 in the book of Joshua in chapter fourteen

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 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, as noted in the Torah portion of Mikeyts, in the book of Genesis.

Genesis 41:9 And the Chief of the Cup Bearers spoke to ta-Pharaoh, to say, I remember ta-my sins today: 10 Pharaoh was wroth against his servants, and put me in keeping in the house of the Captain of the Executioners, me and ta the Chief of the Bakers: 11 And we dreamed a dream in one night, I and he; each we dreamed according to the interpretation of his dream. 12 And was there with us a young man, a Hebrew, a servant to the Chief of the Executioners; and we told to him, and interpreted ta-our dreams to us; each according to his dream was interpreted. 13 And was, as which were interpreted to us, so was; I was restored upon my office, and he was hanged.

This is the same Hebrew word in this Torah passage, and the Chief of the Cupbearers account of 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.



Verses twelve and thirteen

12 And Moses said to hwhy, See, You are saying to me, Bring up ta-this People: and You, You have made me known ta whom You will send with me. And now, You have said, I know you in name, and also, You have found favor in My Eyes. 13 And now, if now, I have found favor in Your Eyes, make me know now ta-Your Way, and I will know You, by that, I may find 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, it says in the Hebrew "v'eydah-ah-kha" (Kedaw), literally "and I know you".

These are the four steps Moses revealed to us to learn to know 
hwhy in this 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,
hwhy our Heavenly Father, because the apostle Paul said in Romans

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.



Verses fifteen and sixteen

Moses' Reply

15 And said to Him, If Your Face will not go with me, We shall not ascend from this place. 16 And in how shall be known here that I, I and Your People, have found favor in Your Eyes that not in Your going with us? And we are set apart (distinguished), I and Your People, from all 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

3 ...for I will not go up in your midst; for you are a severly stiffnecked People:...



Verse seventeen


17 And hwhy said to Moses, Also ta-this word which you have spoken, I will do: for you have found 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, because we are His children and knows us by name.

Indirectly related, Yeshua made note of this 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' response

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, 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 great, and for their sin is much heavy of her; 21 I will go down now, and I will see the cry of her that has come to Me of all they have done; and if not, I will know. 22 And the Men faced from there, and They went to Sodom: and Abraham was still standing to the Face of hwhy. 23 And Abraham drew near, and said, That also will You also destroy the righteous with the wicked? 24 Perhaps there are fifty righteous in the midst of the city: that You will also destroy and You will not spare to the place, by that, the fifty righteous that are in her midst? 25 That be far of You with doing according to this manner to kill the righteous with the wicked: and shall be as the righteous as the wicked?, that be far to You: shall not the Judge of all the earth do justly? 26 And hwhy said, If I find in Sodom fifty righteous in the midst of the city, and I will spare to all the place on their sake. 27 And Abraham answered and said, Behold now, I have taken to speak to Adonai, and I am dust and ashes: 28 Perhaps shall lack the fifty righteous, five: will You destroy among the five ta-all of the city? And said, I will not destroy If I find there forty and five. 29 And again still to speak to Him, and said, Perhaps there shall be found there forty. And said, I will not do on the sake of 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 if I find there thirty. 31 And said, Behold now, I have taken to speak to Adonai: Perhaps shall be found there twenty. And said, I will not destroy on the sake of the twenty. 32 And said, Not now be angry, Adonai, and I will speak only this time: Perhaps shall be found there ten. And said, I will not destroy on the 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 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 My goodness upon your face, and I will proclaim in the Name of hwhy to your face; and I will favor ta-whom I will favor, and I will mercify ta-whom 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, and they are both noted in the book of 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, Oh 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 sight, 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 angel 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

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 sayings 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 angel 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 the rock: 22 And shall be, in My glory going over, and I will set you in the cleft of the rock, and I will cover My palm over you until My going over: 23 And I will remove ta-My palm, and you will see My 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.

According to sources, the cleft of the rock is located at the mountain of Mount Sinai. This is a chart 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







CHAPTER 34

Exodus 34:1-35

Exo 34:1 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 first tablets which you broke. 2 And be ready by the breaking (morning), and ascend in the breaking (morning) to Mount Sinai, and you shall stand to Me 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 feed to the front of his mountain. 4 And two tablets of stones were vesseled like the first ones; and Moses rose up early in the morning, and ascended to Mount Sinai as which hwhy commanded him, and took in his hand the two tablets of stones.

5 And 
hwhy descended 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, hwhy! hwhy, El! Merciful and gracious, slow of anger, and great of kindness and truth, 7 keeping mercy for thousands, forgiving iniquity and transgression and sin, and guiltless, not shall make guiltless; visiting the iniquity of the fathers upon the sons, and upon the sons of sons, upon the thirds and upon the fourths.

8 And Moses hasted, and stooped to the earth, and worshipped. 9 And said, If now, I have found favor in Your eyes, 
Adonai, go now, Adonai, in our midst; for he is a severly stiffnecked People; and You will forgive to our iniquity and to our sin, and inherit us. 10 And said, Behold, I am cutting a Covenant: before all your People I will do wonders which they have not been created in all the earth and in all the nations: And all the People which you are in his midst shall see ta-the Work of hwhy: for he is revering which I will do with you.

11 Observe for yourself
ta what 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 to yourself, lest you cut a covenant to the dwellers of the land which you shall be upon her, lest shall be for a snare in your midst: 13 For you shall destroy ta-their altars, and you shall break ta-their pillar images, and you shall cut down ta-their asherah images: 14 For you shall not worship to another el: for hwhy Jealous is His name, He is a jealous El: 15 Lest you cut a covenant to the dwellers of the land, and they 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 to your sons, and they whore their daughters after their elohim, and they whore ta-your sons after their elohim. 17 You shall not make for yourself molten elohim.

 18 
ta-You shall keep the Feast of the Unleavened Bread. Seven days you shall eat unleavened bread, which I commanded you, by the appointed time of the month of the Aviv: for you came out from Egypt in the month of the Aviv.

19 Every firstling of the womb is for Me; and all of your livestock of your males, a firstling of an ox and sheep. 20 And you shall redeem a firstling of a donkey on a lamb: and if you cannot redeem, and you break his neck. You shall redeem all the firstborn of your sons, and they shall not appear My Face empty.


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

22 And you shall observe 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 hwhy, Elohim of Israel. 24 For I will dispossess nations from your face, and I will broaden ta-your border: and one shall not covet (desire) ta-your land in your ascending to see ta-the Face of hwhy, your Elohim, three times in the year.


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

26 The first of the firstfruits of your ground you will bring to the House of 
hwhy, your Elohim.

You shall not boil a kid 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 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 coming down from Mount Sinai and the Two Tablets of the Testimony in the hand of Moses in his coming down from the mountain, and Moses did not know that the skin of his face was shining in his speaking with Him. 30 And Aaron and all the Sons of Israel saw ta-Moses, and behold, the skin of his face was shining; and they were afraid approaching to him. 31 And Moses called to them; and Aaron and all 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 that hwhy had spoken to him in Mount Sinai. 33 And Moses finished speaking to them, and put a veil upon his face. 34 And Moses went in to Face hwhy to speak with Him, removing ta-the veil until he came out. And came out, and spoke to the Sons of Israel ta that 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: and Moses returned ta-the veil upon his face again until 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 first tablets which you broke. 2 And be ready by the breaking (morning), and ascend in the breaking (morning) to Mount Sinai, and you shall stand to Me 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 feed to the front of his mountain. 4 And two tablets of stones were vesseled like the first ones; and Moses rose up early in the morning, and ascended to Mount Sinai as which hwhy commanded him, and took in his hand the two tablets of stones.

hwhy did not get angry with Moses 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 mentioned in chapter thirty one's commentary, if Moses kept the Tables in tact, it meant the People's fate of 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.



Verses five through seven

5 And hwhy descended 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, hwhy! hwhy, El! Merciful and gracious, slow of anger, and great of kindness and truth, 7 keeping mercy for thousands, forgiving iniquity and transgression and sin, and guiltless, not shall make guiltless; visiting the iniquity of the fathers upon the sons, and upon the sons of sons, upon the thirdss and upon the fourths.

Indirectly related, there are similar accounts of this noted in the books of the prophet Elijah and 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 Hosts: 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 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, in the Hebrew text, the Hebrew word for keeping is "notseyr"- 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 on 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 on what the application is to this enlarged Nun.

Also this 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 Torah passage is one of them. These are the other three:

Exodus 20:4 You shall not make for yourself a vessel-image, and any likeness that is in the heavens from above, and that is in the earth below, and that is in the waters from under the earth: 5 You shalt not bow to them, and you shall not serve them: for I am hwhy, your Elohim, a jealous El, visiting the iniquity of the fathers, upon the sons, upon the thirds, and upon the fourths to those hating Me; 6 And doing mercy to thousands to those loving Me, and to those keeping My Commandments.

Numbers 14:18 hwhy is slow of anger, and much of mercy, bearing away the iniquity and the transgression, and clearing not shall clear, visiting the iniquity of the fathers upon the sons upon the thirds and upon the fourths.

Deuteronomy 5:9 You shalt not bow yourself 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 thirds, and upon the fourths of them to hate Me, 10 And making mercy to thousands to those loving Me and to keep My commandments.

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



Verses eight and nine

8 And Moses hasted, and stooped to the earth, and worshipped. 9 And said, If now, I have found favor in Your eyes, Adonai, go now, Adonai, in our midst; for he is a severly stiffnecked People; and You will forgive to our iniquity and to our sin, and inherit us.

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



Verse ten


YHWH's response

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

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.



Verse eleven


11 Observe for yourself ta what 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, in verse two. In other words 
hwhy is saying again I have not given up My plan for the Israelites.



Verses twelve through seventeen

12 Take heed to yourself, lest you cut a covenant to the dwellers of the land which you shall be upon her, lest shall be for a snare in your midst: 13 For you shall destroy ta-their altars, and you shall break ta-their pillar images, and you shall cut down ta-their asherah images: 14 For you shall not worship to another el: for hwhy Jealous is His name, He is a jealous El: 15 Lest you cut a covenant to the dwellers of the land, and they 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 to your sons, and they whore their daughters after their elohim, and they whore ta-your sons after their elohim. 17 You shall not make for yourself molten elohim.

hwhy based this to the account from Isaac's warning to Jacob to not intermarry with the daughters of Canaan, 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.

because Noah cursed Canaan 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 in the midst of his tent. 22 And Ham, the father of Canaan, saw ta the nakedness of his father, and told his two brethren on the outside, 23 and Shem and Japheth took ta-the clothing, and 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 of servants 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

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'na-an"- 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 "Kana" (
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. 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"- a.k.a. "Canaan"!


In the book of Ezra, the Jewish people had to get rid of their foreign wives 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 (Evening). 5 And at the Food (Grain) Offering of the Mixing (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 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 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 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 month to the first day of the first month of the new Biblical year, three months, so they can be purified by the tenth day of the first month before the Feast of the Passover and the Feast of the Unleavened Bread activities. All these two chapters are based on this Torah passage. It is almost as if one easily lied to someone and then has to go through a tough and harder process to get right by one's own admittance- not easy. This account in Ezra 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 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, in the Hebrew text, the Hebrew word for other is "akheyr"- 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, 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 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, as mentioned 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.



Verses eighteen through twenty four

THE THREE ANNUAL APPOINTED TIME VISITATIONS TO
hwhy

18 ta-You shall keep the Feast of the Unleavened Bread. Seven days you shall eat unleavened bread, which I commanded you, by the appointed time of the month of the Aviv: for you came out from Egypt in the month of the Aviv.

19 Every firstling of the womb is for Me; and all of your livestock of your males, a firstling of an ox and sheep. 20 And you shall redeem a firstling of a donkey on a lamb: and if you cannot redeem, and you break his neck. You shall redeem all the firstborn of your sons, and they shall not appear My Face empty.


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

22 And you shall observe 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 hwhy, Elohim of Israel. 24 For I will dispossess nations from your face, and I will broaden ta-your border: and one shall not covet (desire) ta-your land in your ascending to see 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 this version uses the translation "end", which is 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'koophah"- 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 "nakaph" (
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 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

Exodus 34:22 And you shall observe for yourself the Feast of Weeks (Shavuoth/Pentecost), of the first fruits of the harvest of wheat, and the Feast of the Ingathering (Sukkoth/Booths/Tabernacles) of the cycle [the "Harvest Cycle"] of the year.

This is a religious Jewish 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 doctrine celebrates Rosh Hashanah for two days, 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 Tishrei/Ethanim.

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

Harvest Year Cycle


By the way, Yeshua fulfilled this Commandment in which He  observed all three Harvest Feasts in Jerusalem, and they are noted in the Gospel of John:

After meditating and reading the scriptures, it is my humble, but strong opion that Yeshua fulfilled the Commandments of this chapter for the men to go to Jerusalem for these three appointed times of each of the harvest feasts of Passover/Unleavened Bread, Weeks (Shavuoth/Pentecost/also known as First Fruits II) and Sukkoth (Booths/Tabernacles/Ingathering). These are the Gospel sources that prove this notion, and are all 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 in the Torah portion of Eykev, in the book of Deuteronomy

Deuteronomy 11:13 And shall be, if hearing, you shall hearken 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, the early rain and the latter rain, and you will gather your grain, and your new wine, and your oil. 15 And I will give grass in your field for your animals, and you will eat and you will 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 fall 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"

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

Harvest Year Cycle

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?



In verse twenty-one, 
hwhy inserted the Shabbath "after" the Passover/Unleavened Bread harvest period, but in comparison, in the Torah portion of Yithro, in the book of Leviticus, hwhy noted the Shabbath first before mentioning anything regarding the High Holy Days for the year later on in the Torah portion of Emor. Why did hwhy inserted the Shabbath in this week's Torah portion passage in between the Harvest High Holy Days? 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.

In the book of Proverbs, in all of chapter seven, it talks about the 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

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 table 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 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 (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 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; and shall not remain the sacrifice of the Feast of the Passover by the breaking (morning).

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

Exodus 12:6 And shall be for you to keep until the fourteenth day of this month: and all of the Assembly of the Congregation of Israel shall kill between the mixings. 7 And they shall take from the blood, and put him upon the two side posts and upon the upper door post of 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. 9 You shall not eat him raw, and sodden from boiling in water, for but roasted of fire; his head upon his legs, and upon his inwards. 10 And you shall not leave from him until breaking (morning); and what remains from him until 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 (morning).



Verse twenty six

THE FIRST FRUITS OF THE GROUND


26 The first of the first fruits of your ground you will bring to 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, and it 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 have reaped ta-her harvest, and you shall bring an ta-omer-sheaf of the beginning of your harvest to the Priest: 11 And wave ta-the omer-sheaf to the Face of hwhy for your acceptance: the Priest shall wave him from the morrow of the Shabbath. 12 And you shall do in the day you wave ta-the omer-sheaf a lamb, a perfect one, aa son of his year for an Elevation Offering to hwhy. 13 And his Food Offering shall be two tenths of fine flour mixed in the oil, a Fire Offering to hwhy of a pleasant scent, and her Drink Offering of wine, a fourth of the hin. 14 And of bread, and roasted grain, and gardened grain, you shall not eat until this same day until you bring ta-a Karban Offering of your Elohim: a Statute of Ages for your generations in all of your dwellings.



Continuing in verse twenty six

26 ...You shall not boil a kid 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- the Fifth Word (Commandment)
noted in the Torah portion of Yithro, in the book of Exodus

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

This Torah passage is also mentioned
in the Torah portion of R'ey, in the book of Deuteronomy

Deuteronomy 14:21 You shalt not boil a kid in the milk 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 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.

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, as noted in the Torah portion of Shophtim, in the book of Deuteronomy

Deuteronomy 17:18 And shall be, as he [the king] sits upon the throne of his kingdom, and shall write for himself ta-a second of this Torah upon with to the face of the Priests the Levites: 19 And she shall be with him, and shall be called among him all the days of his life: by that, shall learn to fear ta-hwhy, his Elohim, to keep ta-all the Words of this Torah and ta-these Statutes to do them: 20 For not shall rise his heart from his brothers, and for not shall turn from the Commandment, right or left: by that, shall lengthen the days upon his kingdom, he and his sons, in the midst 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. A question comes to me: "Why did it take so many days for Moses to write the Ten Words (Commandments), or did he write more than that, or did YHWH allow forty days for a reason"? I don't have an answer to that at this time.

In verse twenty eight, it has been commonly interpreted as "the Ten Commandments", but in the Hebrew, it is "ha-d'varim" (
Myrbdh)- "the Words". So it is actually called "The Ten Words".

Regarding the second tablets of stones, including the account of the first tablets of stones, these two accounts are symbolic accounts which I will reveal:

Yeshua cave down from the Kingdom of Heaven (Moses at the head of the mountain with 
hwhy making the first two tabelts written by hwhy) to the earth to be crucified (the first two tablets broken by Moses) and then resurrected from the dead (Moses making second tablets) returning to the Kingdom of Heaven (Moses' second ascent with the second tablets) and will be coming back to earth (Moses returning with the second tablets written by hwhy) to rule on earth.

!!!hwhyl dbk




Verses twenty nine through thirty five

THE VEIL OF MOSES

29 And was, in Moses coming down from Mount Sinai and the Two Tablets of the Testimony in the hand of Moses in his coming down from the mountain, and Moses did not know that the skin of his face was shining in his speaking with Him. 30 And Aaron and all the Sons of Israel saw ta-Moses, and behold, the skin of his face was shining; and they were afraid approaching to him. 31 And Moses called to them; and Aaron and all 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 that hwhy had spoken to him in Mount Sinai. 33 And Moses finished speaking to them, and put a veil upon his face. 34 And Moses went in to Face hwhy to speak with Him, removing ta-the veil until he came out. And came out, and spoke to the Sons of Israel ta that 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: and Moses returned ta-the veil upon his face again until he went to speak with Him.

Looking at the following word SHINING

The Hebrew word for shining is "kahrahn"- 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 "kehrehn" (
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. It is also from the Renaissance instrument the "cornett". Also in Britain, the province of "Cornwall" comes from this Hebrew word.

The word means "shine" and it means "horn". Yeshua is the "Horn of our Salvation" as 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;

Which came from the book of 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", but it is also a "horn" of evil intent. Their Islamic word is an "evil light" and an "evil horn". This is the Anti-Messiah as revealed in 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.

The shine on Moses' face was likened unto Yeshua at the Mount of Transfiguration 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" as noted in his letter

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 heaven we heard, when we were with Him in the Holy Mount [Mount Sinai].

Also, Yeshua told the Jewish people that He is is 
the Light" 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".

The apostle Paul noted this in the book of 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.

Also, 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, as 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.



That ends this week's Torah portion commentary.



Any questions or comments can be written to
the.aleph-tav.project@msn.com




SHABBATH SHALOM




K'vod LaiYHWH



































































_______________________________________________________________________________________________________________________________________________
_______________________________________________________________________________________________________________________________________________


Copyright 2014 The Aleph-Tav Project - NVU's Website Design Software by The Premier Group