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xrq
KORAKH (Korah)
Numbers 16:1-18:32

There are 59 Aleph-Tavs in this week's Torah portion




Korah Moses And Aaron

This Torah portion could also be nicknamed "The Three Stooges"

The Three Stooges

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.


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CHAPTER 16

Numbers 16:1-50

Num 16:1 And Korah, son of Izhar, son of Kohath, son of Levi, and Dathan and Abiram, sons of Eliab, and On, son of Peleth, sons of Reuben, gathered: 2 and they arose, and men, fifty and two hundred rulers of the Congregation, called out, men of name, from the Sons of Israel, to the face of Moses: 3 And they assembled against Moses and against Aaron, and they said to them, Much is to yourself, for all the Congregation, all of them are Holy, and hwhy is in their midst: and why do you lift up above the Assembly of hwhy? 4 And Moses heard, and fell upon his face:

5 And spoke to Korah and to all his congregation, to say, Of breaking (morning), and
hwhy shall make known ta-who are for Himself, and ta-the Holy One; and whoever draws near to Him, and ta whom shall choose among Him, shall draw near to him. 6 This do; Take for yourselves censers, Korah, and all his congregation; 7 And put fire in them, and and they shall put upon them incense to the Face of hwhy tomorrow: and shall be the man whom hwhy shall choose, he is the Holy One: Is much to yourselves, sons of Levi?

8 And Moses said to Korah, Hear, now, sons of Levi!: 9 Is that a small thing with you, that the Elohim of Israel has separated you from the Congregation of Israel, to bring you to Himself to serve
ta-the Service of the Tabernacle of hwhy, and to stand to the face of the Congregation to minister them? 10 And was brought you, and ta-all your brothers, the sons of Levi, with you: and you inquire also the Priesthood? 11 For thus, you and all your congregation that are gathered against hwhy: and Aaron, what is he, that you murmur against him?

12 And Moses sent to call for Dathan and for Abiram, sons of Eliab: and they said, We will not come: 13 Is the small thing that you have brought us from a land flowing of milk and honey, to kill us in the wilderness, for you make your private parts over us, also the private parts? 14 Also you have not brought us to a land flowing of milk and honey, and given to us inheritance of fields and vineyards: The eyes for these men you put out? We will not come. 15 And was very angry by Moses, and said to 
hwhy, Do you not face their Food Offering!: I have not taken one donkey from them, and I have not been evil of ta-one of them!

16 And Moses said to Korah, You and all your congregation, be to the Face of 
hwhy, you, and they, and Aaron, tomorrow: 17 and take a man his censer, and you shall put incense upon them, and you shall bring to the Face of hwhy, a man of his censer, fifty and two hundred censers; and you, and Aaron, a man of his censer. 18 And they took a man his censer, and they put fire upon them, and they put incense upon them, and they, and Moses, and Aaron stood at the Entrance at the Tent of Appointment. 19 And Korah assembled upon them, ta-all the congregation to the Entrance of the Tent of Appointment: and the Glory of hwhy appeared to all the Congregation.

20 And 
hwhy spoke to Moses and to Aaron, to say, 21 Separate from the midst of this congregation, and I shall consume them like a blink. 22 And they fell upon their faces, and they said, El, Elohim of the spirits to all flesh, shall the one man sin, and shall You be angry upon all the Congregation? 23 And hwhy spoke to Moses, to say, 24 Speak to the Congregation, to say, Get up from all around toward the tabernacle of Korah, Dathan, and Abiram. 25 And Moses rose and went to Dathan and Abiram; and the Elders of Israel, they followed him. 26 And spoke to the Congregation, to say, Turn, now, from upon the tents of these wicked men, and you do not touch from anything that is to them, lest you be consumed in all their sins. 27 And they ascended upon the tabernacle of Korah, Dathan, and Abiram, all around: and Dathan and Abiram, they came out, standing at the entrance of their tents, and their wives, and their sons, and their little ones.

28 And Moses said, by this, you shall know for
hwhy has sent me to do ta all these works; for is not from my heart. 29 If all the Adam are as dead, these shall die, and the visitation of all the Adam shall be visited upon them; hwhy has not sent me. 30 And if creating, shall hwhy create a new thing, and the earth shall rend ta-her mouth, and shall swallow them, and ta-all that is to them, and they went down alive to Sheol; and you shall know that these men have despised ta-hwhy.

31 And it was, as he finished to speak
ta all these words, and the ground, she divided asunder that was under them: 32 And the earth, she rent ta-her mouth, and she swallowed them up, and ta-their houses, and ta all of the Adam who were for Korah, and ta all their goods. 33 And they went down, they and all that was to them, alive to Sheol, and the earth, she closed upon them: and they perished from the midst of the Assembly. 34 And all Israel who were all around them, they fled by their cry: for they said, Lest the earth, she swallow us. 35 And fire came out from ta hwhy, and she consumed ta the fifty and two hundred men offering the incense.

36 And 
hwhy spoke to Moses, to say, 37 Speak to Eleazar, son of Aaron, the Priest, and shall lift up ta-the censers between the burning, and scatter ta-the fire yonder; for they are Holy. 38 ta The censers of these sinners are on their souls, and they shall make of them beaten sheets of a covering for the Altar: for they were brought to the Face of hwhy, and they are Holy: and they shall be for a Sign to the Sons of Israel. 39 And Eleazar, the Priest, took ta the copper censers, which they have brought that were burnt; and they were beaten of a covering for the Altar: 40 A Memorial to the Sons of Israel, for that which shall not draw near a man, a stranger, whom he is not from the seed of Aaron, to offer incense to the Face of hwhy; and shall not be as Korah, and as his congregation: as which hwhy spoke to him by the hand of Moses.

41 And of the morrow, all the Congregation of the Sons of Israel, they murmrured upon Moses and upon Aaron, to say, You killed
ta-the People of hwhy. 42 And it was, in the assembling of the Congregation against Moses and against Aaron, that they faced to the Tent of Appontment: and behold, the Cloud covered him, and the Glory of hwhy appeared. 43 And Moses and Aaron came to the face of the Tent of Appointment. 44 And hwhy spoke to Moses, to say, 45 Rise up from the midst of this Congregation, and I shall consume them like a blink. And they fell upon their faces.

46 And Moses said to Aaron, Take
ta-the censer, and put fire upon her upon the Altar, and lay incense, and go hastily to the Congregation, and atone upon them: for the wrath from of the Face of hwhy went out; the plague has broke out. 47 And Aaron took as which Moses spoke, and ran to the midst of the Assembly; and behold, the plague broke out on the People: and put ta-the incense, and atoned upon the People. 48 And stood between the dead and between the living; and the plague, she was stayed. 49 And they were that died among the plague, fourteen thousand and seven hundred, from by beside the dead ones upon the word of Korah. 50 And Aaron returned to Moses to the Entrance of the Tent of Appointment: and the plague was stayed.


(Note: Not all verses will be commented.)


Verses one and two

1 And Korah, son of Izhar, son of Kohath, son of Levi, and Dathan and Abiram, sons of Eliab, and On, son of Peleth, sons of Reuben, gathered: 2 and they arose, and men of fifty and two hundred rulers of the Congregation, called out, men of name, from the Sons of Israel, to the face of Moses:

Journey with me by beginning to look into each of the four main personel, and their father's names mentioned in verse one, because there is a good reason, which I will reveal:

Looking at the following words:

KORAH

The name Korah is the Hebrew word "Koh-rakh"- Kuph, Resh, Khet (
xrq). It is from Strong's Concordance number 7141, and its definition

From H7139; ice; Korach, the name of two Edomites and three Israelites: - Korah.

from 7139 "kah-rakh" (
xrq), and its definition

A primitive root; to depilate: - make (self) bald.

Korah means "ice", and "bald".

Korah was a cold as ice bald headed man. That figures. It also shows that "Baldy's" heart was "cold as ice". This is why I nicknamed him, "Curly".

Curly


IZHAR

The Hebrew for Izhar is "Yeets-hahr"- Yod, Tsade, Heh, Resh (
rhuy). It is from Strong's Concordance number 3324, and its definition

The same as H3323; Jitshar, an Israelite: - Izhar.

from 3323 "yeets-hahr"
(rhuy), and its definition

From H6671; oil (as producing light); figuratively anointing: - + anointed, oil.

from 6671 "tsah-hahr"
(rhu), and its definition

A primitive root; to glisten; used only as denominative from H3323, to press out oil: - make oil.

Izhar means "glistened anointed oil".


KOHATH

The Hebrew for Kohath is "K'hath"- Kuph, Heh, Tav (
thq). It is from Strong's Concordance number 6955, and its definition

From an unused root meaning to ally oneself; allied; Kehath, an Israelite: - Kohath.

Kohath means "an alliance"


LEVI

The Hebrew word for Levi is "Leyvee"- Lamed, Vav, Yod (
ywl). It is from Strong's Concordance number 3878, and its definition

From H3867; attached; Levi, a son of Jacob: - Levi. See also H3879, H3881.

from 3867 "lah-vah" (
hwl), and its definition

A primitive root; properly to twine, that is, (by implication) to unite, to remain; also to borrow (as a form of obligation) or (causatively) to lend: - abide with, borrow (-er), cleave, join (self), lend (-er).


Levi means "a uniter" and "join".


DATHAN

The Hebrew name for Dathan is "Dah-thahn"- Dalet, Tav, Nun Sophit (
Ntd) is from Strong's Concordance number 1885, and its definition

Of uncertain derivation; Dathan, an Israelite: - Dathan.

There is a strong probability that his name comes from Strong's Concordance number 1881 "dath" (
td), and its definition

Of uncertain (perhaps foreign) derivation; a royal edict or statute: - commandment, commission, decree, law, manner.

Dathan means "edict", and "law".

If this is correct, Dathan was named based on an edict, probably of a legal adoption, meaning that Dathan was not a natural son of his parents but was most likely "adopted". If this is so, that means that he was most likely of a natural relative of the tribe of Reuben, or he was of foreign relation but was adopted into the Reubenite tribe via his adopted parents. But the point is, his name is related to legal matters.

Regarding the Nun added to Dathan's name. The Nun is a Paleo-Hebrew picture for a fish, or a seed, and life. This reveals that Dathan's name means, in its generalness "a law of life".


ABIRAM

The Hebrew word for Abiram is "Ah-vee-rahm"- Aleph, Bet, Yod, Resh, Mem Sophit (
Mryba). It is from Strong's Concordance number 48 (1 + 7311), and its definition

From H1 and H7311; father of height (that is, lofty); Abiram, the name of two Israelites: - Abiram.

Abi

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

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

Ram

and from 7311 "room" (
Mwr), and its definition

A primitive root; to be high actively to rise or raise (in various applications, literally or figuratively): - bring up, exalt (self), extol, give, go up, haughty, heave (up), (be, lift up on, make on, set up on, too) high (-er, one), hold up, levy, lift (-er) up, (be) lofty, (X a-) loud, mount up, offer (up), + presumptuously, (be) promote (-ion), proud, set up, tall (-er), take (away, off, up), breed worms.

Abiram means "father of height". In other words, this man was a tall person


ELIAB
(Dathan and Abiram's father)

The Hebrew word for Eliab is "Eh-lee-ahv"- Aleph, Lamed, Yod, Aleph, Bet (
bayla). It is from Strong's Concordance number 446 (410 + 1), and its definition

From H410 and H1; God of (his) father; Eliab, the name of six Israelites: - Eliab:.

Eliab means "El of his father". It could also mean "El of my father".


ON

The Hebrew word for On is "Ohn"- Aleph, Vav, Nun Sophit (
Nwa). It is from Strong's Concordance number 203, and its definition

The same as H202; On, an Israelite: - On.

from 202 "ohn"
(Nwa), and its definition

Probably from the same as H205 (in the sense of effort, but successful); ability, power, (figuratively) wealth: - force, goods, might, strength, substance.

On means "power", and looks like he is involved with the "goods" and "wealth", meaning financial and economic.


PELETH
(On's father)

The Hebrew word for Peleth is "Peh-leth"- Peh, Lamed, Tav (
tlp). It is from Strong's Concordance number 6431, and its definition

From an unused root meaning to flee; swiftness; Peleth, the name of two Israelites: - Peleth.


Peleth means "flee" or "swiftness".

Looking at these "Fab Four"definitions, plus the 249 men (one of the "Fab Four" men was one of the 250), this is what each of these personel would occupy:

Korah: The Priesthood
Korah was "cold as ice" in his heart by wanting the High Priesthood.

Adding the meanings of the other names of Korah's ancesters with his, this states a phrase something like this:

"a man of ice who is anointed had an alliance to join with him"

Korah used his icy heart by using the power of his anointing that 
hwhy gave him, and found an alliance of people to join him to make an attempt to overthrow hwhy, Moses and Aaron. If this sounds familiar, it should, and it's noted in the book of the prophet Isaiah

Isaiah 14:12 How art thou fallen from the heavens, O Heyleyl, son of the morning! how art thou cut down to the ground, which didst weaken the nations! 13 For thou hast said in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of El: I will sit also upon the mount of the congregation, in the sides of the north: 14 I will ascend above the heights of the clouds; I will be like the Most High. 15 Yet thou shalt be brought down to hell, to the sides of the pit. 16 They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms; 17 That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners? 18 All the kings of the nations, even all of them, lie in glory, every one in his own house. 19 But thou art cast out of thy grave like an abominable branch, and as the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet.

It's most likely that HaSatan used Korah to destroy 
hwhy's Plan for the Israelites to do His Will and His Commandments.

Even Heyleyl, also known as Lucifer, had one third of the angels behind him to overthrow hwhy and his government, but did not realize that the Creator created him and the angels, and it would have taken just one word by hwhy and they would have just dissapeared forever. Here Heyleyl was using Korah and his "little congregation" to overthrow hwhy and Moses and Aaron. By the way, the Hebrew name Heyleyl- Heh, Yod, Lamed, Lamed (llyh) is where we get our modern English word "hell". Hell was named after Heyleyl himself.

Also in the government, there are politicians from both parties in the Legislative and Executive branches throughout the past that broke constitutional laws to get what they wanted. Even judges have been "legislating" from the benches, thus, slowly eroding away the basic fabric foundations of the states and federal constitutions. It is only a matter of time before the Constitution becomes "unconstitutional".
 

Korah's Kohathite Brothers: Priests (based on verses eight through eleven)
Some of them were part of the 250 men. All of them were most likely Kohathites, siding with Korah, their Kohathate brother, to partake in the revolt. They were probably unsatisfied with their jobs as well. Korah can't to do the priestly work in the Tabernacle by himself. He needed his fellow brother Priests to do the sacrifices and the Tabernacle work with him.

Dathan: The Lawgiver
Dathan wanted to give, create and enforce evil seeded laws.

Abiram: The Ruler
Abiram wanted to be a ruler based on his height and size, like King Saul was tall and head shouldered above everyone at his time, rather than a humble servant. Since he was a descendant of Reuben, the overall firstborn to Jacob, he would be, by his founders birthright, the rightly ruler of succession to the kingship.

On: The Treasurer/The Economist (most likely one of the 250 men)
On wanted financial and economic power, controlling the monetary rate, like todays banks since 1914.

Putting the definitions of On and Peleh togother, it says a  phrase:

"a mighty, weatlhy man that is swift"

In other words, On was swift through his power of money. Sounds like certain financeers of today.

The rest of the 250 men: The new "Semi-Rulers" for the Israelite People
They wanted to do what they wanted to do, and form their own nation, but in an anarchic matter. Also, as noted in verse

In other words, these people were in an act to "overthrow" the current government of 
hwhy, Moses, and Aaron, and create their "new government". Notice also that Dathan, Abiram and On were descendents of the tribe of Reuben, the natural overall firstborn of Jacob-Israel. They bear their ancestor, Reuben's, first born attitude to want to get their firstborn rights back, but in their own strength against Jacob-Israel's words, and from hwhy's Will. They are saying to themselves that if they can't get it from hwhy, then they will do it in this ulterior manner, with a a new government.

Also Korah, of the tribe of Kohath, most likely did not like his responsibility 
hwhy commanded him and his Kohathite brothers, as noted in the Torah portion of B'midbar, in the book of Numbers

Numbers 4:15 And Aaron and his sons have finished to cover ta-the Sanctuary, and ta-all his vessels of the Sanctuary, in pulling up the camp; and after thus, the sons of Kohath shall come to lift up: and they shall not touch the Holy Things, and they die. These are the burdens of the sons of Kohath in the Tent of Appointment. 16 And the oversight of Eleazar, son of Aaron, the Priest, shall be the oil of the light, and the sweet incense, and the continual Food Offering, and the Oil of the Anointing, shall oversee all the Tabernacle, and all that are among him, in the Sanctuary, and his vessels. 17 And hwhy spoke to Moses and to Aaron, to say, 18 You shall not cut off ta-the tribe of the families of the Kohathites from the midst of the Levites: 19 And this do to them, and they shall live, and they shall not die, as they approach ta-the Holy of the Holies: Aaron and his sons, they shall go, and they shall set them a man, a man, upon his service and to his burden: 20 And they shall not go to see, as covering ta-the Holy Things, or they shall die.

It sounds like Korah personally did not like the fact that he and his brothers could not see the Holy Things, because if they did, they would die. To Korah, that didn't sound fair to him.
But what Korah didn't understand was that his job commanded by hwhy was a privilege and an honor to work for hwhy. Obviously Korah was not thankful to hwhy to be in such a position as that, and was looking for something else, and gathered men of reknown to come against Moses. In other words, Korah wanted to usurp Aaron's Priesthood, as well as hwhy's form of government. Sounds like an issue that is going on in today's society.


Bill Clouded of Shoreshim Ministries noted that this was not the first time Moses was confronted regarding his authority. It is noted in the Torah portion of Sh'moth, in the book of Exodus

Exodus 2:11 And was in those days, and Moses was grown up, and went out to his brothers, and saw their burdens: and saw a man, an Egyptian striking a man, a Hebrew, from his brothers. 12 And facing here, and here, and saw that not was a man, and struck ta-the Egyptian, and hid him in the sand. 13 And went out the second day, and behold, two Hebrew men were quarreling together: and said to the guilty one, To why do you strike your neighbor? 14 And said, Who appointed you a man, a prince and a judge over us? are you saying to kill me, as which you killed ta-the Egyptian? And Moses feared, and said, Surely the word is known. 15 And Pharaoh heard ta-this word, and searched to kill ta-Moses.

The Israelites knew about this incident with Moses during that time. Since Korah was a first cousin and close relative to Moses, he would have been well informed of this by Moses' immediate family. Korah had to have recalled this account and used it as an excuse and ammunition to justify his actions to want to take over.


This is an example what would have happen, if Korah and his Kohathite brothers touched the Ark of 
hwhyo, noted in the book of the prophet Samuel

2 Samuel 6:1 Again, David gathered together ta-all the chosen men of Israel, thirty thousand. 2 And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence ta the Ark of the Elohim, whose name is called by the Name of hwhy of Hosts that dwelleth between the cherubims. 3 And they set ta-the Ark of the Elohim upon ta-the new cart, and brought it out of the house of Abinadab that was in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave the new cart. 4 And they brought it out of the house of Abinadab which was at Gibeah, accompanying the Ark of the Elohim: and Ahio went before the Ark. 5 And David and all the House of Israel played before hwhy on all manner of instruments made of fir wood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals. 6 And when they came to Nachon's threshingfloor, Uzzah put forth his hand to the Ark of the Elohim, and took hold of it; for the oxen shook it. 7 And the Anger of hwhy was kindled against Uzzah; and the Elohim smote him there for his error; and there he died by the Ark of the Elohim.

Overall, Korah and his congregation wanted to overthrow the current government.

Does this sound familiar today? Who wants to overthrow the western governments of today? Anyone heard of Islam? They want to take over the priesthood, the leadership, the treasury, the economy, and the people. It looks like they are slowly on the move to do that. In the United States, the Muslims are already winning court cases, and now, they have a Muslim in the U.S. Congress. Never have we ever experienced anything like this throughout United States history. If this does not prove in part that we are nearing the end times, I do not know what does. Also, Great Britain has voted in their first Muslim mayor in London in British history.

Bill Cloud of Shoreshim Ministries noted that this is how HaSatan works to destroy 
hwhy's People, by attacking them not from the outside, but from "within their midst". Bill makes one example of Adam and Khavah. The serpent did not attack them outside the garden, but within the Tree of the Knowledge of Good and Evil "within" the midst of the garden.

In this week's Torah portion passage. Mark Biltz of El Shaddai Ministries, noted the fact that Korah and Moses were first cousins by being grandsons to Kohath

Levite Genealogy

What Korah was doing was called "an inside family job", or, "an internal family conflict". Also, it is possible that Korah could have been around the similar age as Moses.

There are many experiences in our lives, as believers, where we go through confrontations within our own midst, and HaSatan uses these means to attack us. It could be within our own selves from our personal past issues, when we were rebellious and experienced past sins before becoming believers, or through family conflicts, especially sibling rivalry, where one sibling wants to take over certain things in our lives; or within the work realm, where someone uses competition, business political tactics, to defeat us from getting the postion we deserve. There are many circumstances HaSatan uses to put "road blocks" in our walk to fulfill Yeshua's calling in our lives.


Ending this week's Torah portion passage, putting the defintion of each of the men together, it creates a story:

"one like ice, like glistening anointing oil, an ally
, being joined to the decree of an exlalted father. He is the El of his Father power of swiftness"

This story relates to Yeshua, the Messiah.



Verses three and four

3 And they assembled against Moses and against Aaron, and they said to them, Much is to yourself, for all the Congregation, all of them are Holy, and hwhy is in their midst: and why do you lift up above the Assembly of hwhy? 4 And Moses heard, and fell upon his face:

This is Korah, Dathan and Abiram's act of the confrontational "you" factor, like what Moses And 
hwhy did on the top of Mount Sinai, regarding Israel's rebellion by making the golden calf, but in a "rebellious" way.

Monte Judah of Lion and Lamb Ministries noted that when Moses fell upon his face that he humbled himself.

This is the King James Version's translation of verse three

Numbers 16:3 And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and 
hwhy is among them: wherefore then lift ye up yourselves above the congregation of hwhy?

If anyone has watched the movie "The Ten Commandments" that airs every year on a Sunday on the ABC channel on TV around the time Passover/Easter time, there is a famous actor that played the role of Dathan, and he was Edward G. Robinson.

Edward G. Robinson

His originial 
birthname was Emanuel Goldenberg (the "G" of his middle name) of Romanian Jewish origin. In the movie, while in the wilderness, he said in to Moses (played by Charlton Heston) "you take too much on yourself" the same phrase mentioned in verse three. So if you watch the movie again, whether on ABC around Passover time, or on DVD, and you see E. G. R. say that phrase, you'll know where it came from.


This is another account of wanting a replacement, and it's noted in the book of Samuel

1 Samuel 8:1 And it came to pass, when Samuel was old, that he made
ta-his sons judges over Israel. 2 Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. 3 And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. 4 Then all the Elders of Israel gathered themselves together, and came to Samuel unto Ramah, 5 And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. 6 But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto hwhy. 7 And hwhy said unto Samuel, Hearken unto the voice of the People in all that they say unto thee: for they have not rejected thee, but they have rejected Me, that I should not reign over them. 8 According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken Me, and served other elohim, so do they also unto thee. 9 Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 10 And Samuel told ta all the Words of hwhy unto the People that asked of him a king.

Similar to what Korah and his evil congregation did, the Israelites wanted to replace hwhy, their Eternal, with a temporal one like the rest of the nations.

Also in verse three, Korah says to Moses

3 ...for all the Congregation, all of them, are Holy...

Korah and his group, totalling only 253 souls, wanted to attack the current government of 
hwhy, Moses, and Aaron, and wanted to take over the government, or have it their way. According to Monte Judah of Lion and Lamb Ministries, this is a spirit of rebellion, as the Prophet Samuel said to King Saul, in the book of Samuel

1 Samuel 15:23 For rebellion is the sin of witchcraft,

Mark Biltz of El Shaddai Ministries noted that Korah, Dathan, and Abiram was demanding "equal rights". Monte Judah  made an excellent point of this. He states that this is what the world is doing today and uses the examples of the Lesbians, Gays, Transgenders and Bisexuals (LGBT), who are only six percent of the population, to push their agenda through the courts, because they want the government to "cater to their ways". There was a court case of "Engel v. Vitale, 370 U.S. 421 (1962)". This was regarding prayer in the public schools. This part was taken from Wikipedia

"The case was brought by a group of families of public school students in New Hyde Park, New York, who complained that the voluntary prayer written by the state board of regents to "Almighty God" contradicted their religious beliefs. They were supported by groups opposed to the school prayer including rabbinical organizations, Ethical Culture, and Judaic organizations. The acting parties were not members of one particular religion. The five plaintiffs were made up of 3 Jews and two self-proclaimed "spiritual" people who did not belong to any one organized religion. The prayer in question was:

"Almighty God, we acknowledge our dependence upon Thee, and we beg Thy blessings upon us, our parents, our teachers and our country. Amen"".

Whether we like it or not, certain New York Jews made the complaint, and the Supreme Court voted 6-1 in their favor, over one New York school for the "whole nation".

The other major court case was "Abington School District v. Schempp, 374 U.S. 203 (1963)" This had to do with the bible in the public schools. Wikipedia states

"The Abington case began when Edward Schempp, a Unitarian Universalist and a resident of Abington Township, Pennsylvania, filed suit against the Abington School District in the United States District Court for the Eastern District of Pennsylvania to prohibit the enforcement of a Pennsylvania state law that required his children, specifically Ellory Schempp, to hear and sometimes read portions of the Bible as part of their public school education. That law (24 Pa. Stat. 15-1516, as amended, Pub. Law 1928) required that "[a]t least ten verses from the Holy Bible [be] read, without comment, at the opening of each public school on each school day." Schempp specifically contended that the statute violated his and his family's rights under the First and Fourteenth Amendments.

Pennsylvania law, like that of four other states, included a statute compelling school districts to perform Bible readings in the mornings before class. Twenty-five states had laws allowing "optional" Bible reading, with the remainder having no laws supporting or rejecting Bible reading. In eleven of those states with laws supportive of Bible reading or state-sponsored prayer, the state courts had declared them unconstitutional.

More famous than Schempp was Madalyn Murray O'Hair, mother of plaintiff William J. Murray III in Murray v. Curlett. O'Hair founded the group American Atheists in 1963. The Murray case was consolidated with Schempp's on appeal to the Supreme Court".

The Supreme court voted 8-1 in favor of Schempp. Just two people caused hwhy and the bible to be thrown out in the public schools for the whole nation.

You can read these about these two court cases at the Wikipedia website by clicking on the links below:

https://en.wikipedia.org/wiki/Engel_v._Vitale

https://en.wikipedia.org/wiki/Abington_School_District_v._Schempp


Also, in the 1960's, during the Vietnam War, there was a popular slogan the people used, and it was "Question Authority".

Overall, as Monte Judah noted that the minority are becoming "the majority". In many words, they are overthrowing the Organic Law of hwhy, to make it G.M. (Genetically Modified).



Verses five through seven

5 And spoke to Korah and to all his congregation, to say, Of breaking (morning), and hwhy shall make known ta-who are for Himself, and ta-the Holy One; and whoever draws near to Him, and ta whom shall choose among Him, shall draw near to him. 6 This do; Take for yourselves censers, Korah, and all his congregation; 7 And put fire in them, and and they shall put upon them incense to the Face of hwhy tomorrow: and shall be the man whom hwhy shall choose, he is the Holy One: Is much to yourselves, sons of Levi?

Rico Cortes of Wisdom in Torah Ministries, with my input, revealed the symbols of these items:

The Copper Censer: Yehsua in human form
The Fire: The Ruakh HaKodesh (Holy Spirit)
The Incense: The Prayers of the Saints


hwhy told Moses to have Korah and his congregation prepare these symbolic items of the censer.

Why was Moses aking this question in verse seven

7 ...Is musch to yourselves, sons of Levi?

We'll see in the next segment.

In relation to the censers in verse seven, the word "them" is feminine, meaning that the censers are feminine.

Ephraim Judah of Lion and Lamb Ministries noted that this was their act of "the majority" rule attempt, by 253 to 3: 
hwhy, Moses and Aaron, but they were ultimately against hwhy.



Verses eight through eleven

8 And Moses said to Korah, Hear, now, sons of Levi!: 9 Is that a small thing with you, that the Elohim of Israel has separated you from the Congregation of Israel, to bring you to Himself to serve ta-the Service of the Tabernacle of hwhy, and to stand to the face of the Congregation to minister them? 10 And was brought you, and ta-all your brothers, the sons of Levi, with you: and you inquire also the Priesthood? 11 For thus, you and all your congregation that are gathered against hwhy: and Aaron, what is he, that you murmur against him?

Notice that Moses said this to the sons of Levi. Who were the sons of Levi whom Moses spoke this to? As I mentioned above, it was possible the sons of Kohath, Moses' cousins, who were part of the 250 men with Korah. Why them? Because Korah needed Priests to do the his sacrifices for him. Why the sons of Kohath? Because they were not happy with the job they were given by 
hwhy and Moses to just carry the items for the Tabernacle, and wanted to to do the Priestly work which Aaron's sons were doing. We believers in Yeshua need to be content in our state, as the apostle Paul wrote in his letter to the assembly in Phillipi

Phillipians 4:10 But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. 11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. 12 I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. 13 I can do all things through Messiah which strengtheneth me.

When Moses said to the sons of Levi in getting the censers with fire and incense in verse seven, he was mocking them. The prophet Elijah did the same thing to the prophets of Ba'al, when they were crying to their elohim to bring fire down to their altar, he mocked them, as noted in the book of the Kings

1 Kings 18:26 And they took
ta-the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice, nor any that answered. And they leaped upon the altar which was made. 27 And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is an elohim; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked. 28 And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them. 29 And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded.


In verse four of this week's Torah portion passage, Moses was either told by 
hwhy after Moses fell down to the ground and prayed, or discerned correctly, that Korah wanted Aaron's position.


Bill Cloud of Shoreshim Ministries noted that 
hwhy gave the position to Moses, because Moses did not want the job. hwhy does not gives jobs to those who do want it. Bill Cloud gave an example of David and his brother in the book of the prophet Samuel, when Samuel was led to David father's estate to choose a king to replace Saul. The brothers, whom Bill noted as "warriors" were not chosen by hwhy, but the father, Jesse, told Samuel that there was one son not present. Samuel told Jesse to call for him. When David entered, hwhy said to Samuel that he was the one. David was a "shepherd". hwhy didn't want a warrior, but a shepherd, like Moses was, and that's why Moses was picked to lead Israel.



Verses twelve through fourteen

12 And Moses sent to call for Dathan and for Abiram, sons of Eliab: and they said, We will not come: 13 Is the small thing that you have brought us from a land flowing of milk and honey, to kill us in the wilderness, for you make your private parts over us, also the private parts? 14 Also you have not brought us to a land flowing of milk and honey, and given to us inheritance of fields and vineyards: The eyes for these men you put out? We will not come.

These two men, when they were with Korah and the 250 men, they had the courage and the gall to confront Moses, but when they were by themselves at their tents, they couldn't even show their faces to Moses from their own tents. They proved themselves that they were really cowards or "wimps" in their own right.

In the end times, the peoples on the earth will be like a Dathan and Abiram, and it's noted in the book of Revelation

Revelation 6:12  And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; 13 And the stars of the heavens fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. 14 And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. 15 And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; 16 And said to the mountains and rocks, Fall on us, and hide us from the Face of Him that sitteth on the Throne, and from the wrath of the Lamb: 17 For the great day of His wrath is come; and who shall be able to stand?

There are people like that in today's society. Look at all the protests from those who are standing up for rights against 
hwhy and His Torahs. When they are around with a group of protesters, they feel powerful, but by themselves, they really don't have courage, like Dathan and Abiram.

This is how the King James Version translated verse thirteen

Numbers 16:13 (KJV) Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us?
 
Looking at the word PRINCE

The Hebrew word for prince is
"sah-rar"- Shin, Resh, Resh (rrs). It is from Strong's concordance number 8323, and its definition

A primitive root; to have (transitively exercise; reflexively get) dominion: -  X altogether, make self a prince, (bear) rule.


If we went by the King James Version, one would think that Moses was being recalled of the account back in Exodus when one of the two Hebrew men who was quarreling with the other knew of Moses, as a prince of Egypt, killing the Egyptian, asking if he was going to be a prince over them, as I noted earlier. Based on this background and circumstance, the text according to the King James Version would make sense, and that Moses would be mocked, being reminded of the Exodus account. It is possible, but there is a problem with this translation.

This is verse thirteen in the Hebrew text

 הַמְעַ֗ט כִּ֤י הֶֽעֱלִיתָ֙נוּ֙ מֵאֶ֨רֶץ זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ לַהֲמִיתֵ֖נוּ בַּמִּדְבָּ֑ר כִּֽי־תִשְׂתָּרֵ֥ר
עָלֵ֖ינוּ גַּמ־הִשְׂתָּרֵֽר׃


Looking at this part of this verse in the KJV again:

...except thou make thyself altogether a prince over us?

Comparing it to the last seven words in the Hebrew text:

לַהֲמִיתֵ֖נוּ בַּמִּדְבָּ֑ר כִּֽי־תִשְׂתָּרֵ֥ר עָלֵ֖ינוּ גַּמ־הִשְׂתָּרֵֽר׃

As one can see, the fourth word and last word are of the same Hebrew word, but it isn't the Hebrew word "sah-reyr", but the Hebrew word "s'tah-reyr" (
rrts), which is noted in "tees-tah-reyr" (rrtst) and "hees-tah-reyr" (rrtsh). Either Strong clearly overlooked this (he was probably tired at the time), and misused the wrong Hebrew word in his resourcing, or Strong puposely change the source number, because he didn't want the people to know what they were really saying, or a more likely theory that those who placed the Strong source numbers either ignorantly or inentionally place the wrong Strong Concordance number. I don't know. The Hebrew word "sah-rahr" (rrs) which Strong noted as the Hebrew word in this verse, which was the wrong Hebrew word, is missing one letter that is mentioned in this Hebrew text, and it is the letter Tav. So does the Strong's Concordance have a reference word that has these similar root letters, and the answer to that is yes, there is one:

Looking at the word PRINCE

The Hebrew word for prince is "sah-thahr" (rts). It is from Strong's concordance number 8368, and its definition

A primitive root; to break out (as an eruption): - have in [one’s] secret parts.

This is where we get our modern English word "satire".

Looking at this definition, there is no mention of "prince" in any of these definitions. But there is one definition that sticks out to me, and it "secret parts", meaning "the private parts" in a man. In my humble, but strong conclusion, Dathan and Abiram were talking about Moses' "private parts", and since the Hebrew word in the text was mentioned twice, they were really emphasizing Moses' private parts. This was Dathan and Abiram's "low blow" against Moses, as we will see shortly. We have to remember that in that Biblical period, using this kind of language was just as bad as when the people in 1939 received the shock of their lives when they heard Clark Gable playing the role of Rhett Bulter in the movie "Gone With the Wind" used the word "damn", which was equivalent of a cuss word at that time. And that was how Moses took it, like a cuss word against him, and this would have made him infuriated, as we will see shortly.

This is what the verse says in its retranslation

13 Is the small thing that you have brought us from a land flowing of milk and honey, to kill us in the wilderness, for you make your private parts over us, also the private parts?

In other words, Dathan and Abiram brought themselves so low, that they were "bullying" and "putting down" Moses, trying to humiliate him by bringing him down to their level, as to attack him by making note of Moses' "genitals" twice. They went below his belt "literaly". This is the earliest account of, in a verbal sense, "hitting one below the belt".


Believe it or not, there is another Biblical account of this "private" matter. This is when the ten northern tribes of Israel asked King Rehoboam to ease their taxes, now that Solomon's Temple is built, and King Rehoboam asks them to come back in three days for his decision. During those three days, he inquired his contemporaries, or his colleagues, for advice. This is what his colleagues advised him to say to them, and it is noted in the book of the Chronicles

2 Chronicles 10:9 And he said unto them, What advice give ye that we may return answer to this People, which have spoken to me, saying, Ease somewhat the yoke that thy father did put upon us? 10 And the young men that were brought up with him spake unto him, saying, Thus shalt thou answer the People that spake unto thee, saying, Thy father made our yoke heavy, but make thou it somewhat lighter for us; thus shalt thou say unto them, My little finger is thicker than my father's loins.

Looking at the word LOINS

The Hebrew word for loins is "moh-thehn"- Mem, Tav, Nun Sophit (
Ntm). It is from Strong's Concordance number 4975, and its definition

From an unused root meaning to be slender; properly the waist or small of the back; only in plural the loins: -  + greyhound, loins, side.


King Rehoboam's colleagues were advising him to say to the People that his finger is thicker than his "key private part", and knowing all the wives and concubines King Solomon had during his life and reign, totalling one thousand of them, one can see why King Rehoboam's "buddies" avised this to the People. According to scripture, King Rehoboam did not say this to them, most likely out of respect for his father.

Now we have a better understanding what Datan and Abiram said to Moses, as we will see his response.



Verse fifteen

15 And was very angry by Moses, and said to 
hwhy, Do you not face their Food Offering!: I have not taken one donkey from them, and I have not been evil of ta-one of them!

If we went by the King James Version in verse fourteen, we would not get the "real reason" why Moses responded the way he responded. Moses was really "ticked off" and disgusted with these two "wimps".

We have to remember that in that Biblical period, using this kind of language that Dathan and Abiram said against Moses was just as bad as when the people in 1939 received the shock of their lives when they heard Clark Gable playing the role of Rhett Bulter in the movie "Gone With the Wind" used the word "damn", which was equivalent of a cuss word at that time. And that was how Moses took it, like a cuss word against him, and this would have made him a good excuse to be infuriated. I don't blame him one bit. Also, when one attacks a man's genitals, whether verbally, or phsycially, this was an attack against hwhy's Word to "fructify and multiply" through the private parts. To show how serious hwhy was in this matter, this is the Toraic Commandment regarding one toucing a man's private parts to cause physical harm, and it's noted in the Torah portion of Ki Theytsey, in the book of Deuteronomy

Deuteronomy 25:11 When men, a man and his brother, they shall strive his togetherness, and the wife of the one shall draw near by rescuing ta-her man from the hand of his striker, and sends out her hand, and seizes on his genitals: 12 and you shalt cut off ta-her palm. You shall not pity your eye.

That's how serious the private parts are to 
hwhy, and Moses showed his offensiveness in his reaction to Dathan and Abiram's evil words.



Verses sixteen through nineteen

16 And Moses said to Korah, You and all your congregation, be to the Face of hwhy, you, and they, and Aaron, tomorrow: 17 and take a man his censer, and you shall put incense upon them, and you shall bring to the Face of hwhy, a man of his censer, fifty and two hundred censers; and you, and Aaron, a man of his censer. 18 And they took a man his censer, and they put fire upon them, and they put incense upon them, and they, and Moses, and Aaron stood at the Entrance at the Tent of Appointment. 19 And Korah assembled upon them, ta-all the congregation to the Entrance of the Tent of Appointment: and the Glory of hwhy appeared to all the Congregation.

According to Mark Biltz of El Shaddai Ministries, this was "Nadab and Abihu, Take Two".



Verses nineteen through twenty two

19 ...and the Glory of hwhy appeared to all the Congregation. 20 And hwhy spoke to Moses and to Aaron, to say, 21 Separate from the midst of this Congregation, and I shall consume them like a blink. 22 And they fell upon their faces, and they said, El, Elohim of the spirits to all flesh, shall the one man sin, and shall You be angry upon all the Congregation?

Moses was playing the role of defender and mediator for the Israelite nation to seek 
hwhy's mercy for them, like he did at Mount Sinai in the Torah portion of Ki Thisa, in the book of Exodus, when the Israelite People made and worhipped the golden calf. He took this from the playbook of his ancestor, Abraham. It is noted in the Torah portion of Vay-yeyra, in the book of Genesis

Genesis 18:20 And hwhy said, For the cry of Sodom and Amorrah is great, and for their sin is much heavy of her; 21 I will go down now, and I will see that according to her cry that is coming to Me, they have done altogether; 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?

In other words, Abraham was saying to hwhy to not destory the righteous, as Moses was saying to hwhy don't destroy the whole congregation when only a few were actively involved in the revolt.

Looking at the word BLINK

The Hebrew word for blink is "reh-gah"- Resh, Gimel, Heh (
hgr). It is from Strong's Concordance number 7281, and its definition

From H7280; a wink (of the eyes), that is, a very short space of time: - instant, moment, space, suddenly.


from 7280 "rah-gah", and its definition

A primitive root; properly to toss violently and suddenly (the sea with waves, the skin with boils); figuratively (in a favorable manner) to settle, that is, quiet; specifically to wink (from the motion of the eye lids): - break, divide, find ease, be a moment, (cause, give, make to) rest, make suddenly.

The word "wink" does not fit, because it requires the eye lid to stay down. A better interpretation would be "blink", because it is fast to reopen. It is to be as fast as what as a split second. It can be compared to what the apostle Paul wrote in his letter to the assembly in Corinth

1 Corinthains 15:52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

That is how fast 
hwhy
wanted to accomplish His judgment against Korah's congregation.



Verses twenty three through twenty seven

23 And hwhy spoke to Moses, to say, 24 Speak to the Congregation, to say, Get up from all around toward the tabernacle of Korah, Dathan, and Abiram. 25 And Moses rose and went to Dathan and Abiram; and the Elders of Israel, they followed him. 26 And spoke to the Congregation, to say, Turn, now, from upon the tents of these wicked men, and you do not touch from anything that is to them, lest you be consumed in all their sins. 27 And they ascended upon the tabernacle of Korah, Dathan, and Abiram, all around: and Dathan and Abiram, they came out, standing at the entrance of their tents, and their wives, and their sons, and their little ones.

This is symbolically compared to us believers in Yeshua getting away from the realm of the world and staying set apart. This is what is noted in the book of Revelation

Revelation 18:4 And I heard another voice from the heavens, saying, Come out of her, My People, that ye be not partakers of her sins, and that ye receive not of her plagues



Verses twenty eight through thirty

28 And Moses said, by this, you shall know for hwhy has sent me to do ta all these works; for is not from my heart. 29 If all the Adam are as dead, these shall die, and the visitation of all the Adam shall be visited upon them; hwhy has not sent me. 30 And if creating, shall hwhy create a new thing, and the earth shall rend ta-her mouth, and shall swallow them, and ta-all that is to them, and they went down alive to Sheol; and you shall know that these men have despised ta-hwhy.

Indirectly related, regarding conditioning, Gideon made a condition to
hwhy
to provide proof if it is His will to fight against the Midianites, the Amalekites and the sons of the east in the Jezreel Valley, and it's noted in the book of Judges

Judges 6:36 And Gideon said unto the Elohim, If Thou wilt save ta
-Israel by mine hand, as Thou hast said, 37 Behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only, and it be dry upon all the earth beside, then shall I know that Thou wilt save Israel by mine hand, as Thou hast said. 38 And it was so: for he rose up early on the morrow, and thrust the ta-fleece together, and wringed the dew out of the fleece, a bowl full of water. 39 And Gideon said unto the Elohim, Let not Thine anger be hot against me, and I will speak but this once: let me prove, I pray Thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew. 40 And Elohim did so that night: for it was dry upon the fleece only, and there was dew on all the ground.


Bill Cloud of Shoreshim Ministries noted that this ties in to an account of "if this, then that" issue, which is noted in the book of the Acts

Acts 5:12 And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch. 13 And of the rest durst no man join himself to them: but the people magnified them. 14 And believers were the more added to the Lord, multitudes both of men and women.) 15 Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. 16 There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one. 17 Then the High Priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, 18 And laid their hands on the apostles, and put them in the common prison. 19 But the angel of the Lord by night opened the prison doors, and brought them forth, and said, 20 Go, stand and speak in the temple to the people all the Words of this Life. 21 And when they heard that, they entered into the Temple early in the morning, and taught. But the High Priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 22 But when the officers came, and found them not in the prison, they returned, and told, 23 Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within. 24 Now when the High Priest and the Captain of the Temple and the Chief Priests heard these things, they doubted of them whereunto this would grow. 25 Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the Temple, and teaching the people. 26 Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. 27 And when they had brought them, they set them before the council: and the High Priest asked them, 28 Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us. 29 Then Peter and the other apostles answered and said, We ought to obey the Lord
rather than men. 30 The Elohim of our fathers raised up Yeshua, whom ye slew and hanged on a tree. 31 Him hath hwhy exalted with His Right Hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. 32 And we are his witnesses of these things; and so is also the Holy Spirit, whom the Lord hwhy hath given to them that obey him. 33 When they heard that, they were cut to the heart, and took counsel to slay them. 34 Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the Torah, had in reputation among all the people, and commanded to put the apostles forth a little space; 35 And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. 36 For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought. 37 After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed. 38 And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: 39 But if it be of hwhy, ye cannot overthrow it; lest haply ye be found even to fight against hwhy. 40 And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the Name of Yeshua, and let them go. 41 And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His Name. 42 And daily in the Temple, and in every house, they ceased not to teach and preach Yeshua, the Messiah.

This Gamaliel did the similar 'if this, then that' matter that Moses did, regarding the apostles' ministry of Yeshua, the Messiah.

Looking at the word SHEOL

The Hebrew word for Sheol is "Sh'ohl"- Shin, Aleph, Lamed (
las
). It is from Strong's Concordance number 7585, and its definition

From H7592; hades or the world of the dead (as if a subterranian retreat), including its accessories and inmates: - grave, hell, pit.

from 7592 "sha'ah" or "sha'ehl" (
las), and its definition

A primitive root; to inquire; by implication to request; by extension to demand: - ask (counsel, on), beg, borrow, lay to charge, consult, demand, desire, X earnestly, enquire, + greet, obtain leave, lend, pray, request, require, + salute, X straitly, X surely, wish.


This is where we get our modern English word "soul", as in this case "a place for the soul". This is where Korah, Dathan and Abiram' souls are located.

We can get a better understanding of this place, which is noted in the Gospel of Luke

Luke 16:19 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: 20 And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, 21 And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. 22 And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; 23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. 25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. 26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. 27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: 28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment. 29 Abraham saith unto him, They have Moses and the prophets; let them hear them. 30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. 31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.


This was Sheol, a place for the soul. The rich man suffered, while Lazarus was comforted on Abraham's bosom.



Verses thirty-one through thirty five

31 And it was, as he finished to speak ta all these words, and the ground, she divided asunder that was under them: 32 And the earth, she rent ta-her mouth, and she swallowed them up, and ta-their houses, and ta all of the Adam who were for Korah, and ta all their goods. 33 And they went down, they and all that was to them, alive to Sheol, and the earth, she closed upon them: and they perished from the midst of the Assembly. 34 And all Israel who were all around them, they fled by their cry: for they said, Lest the earth, she swallow us. 35 And fire came out from ta hwhy, and she consumed ta the fifty and two hundred men offering the incense.

The men got what they deserve.

There is something bothering me regarding this account, and it has to do with their sons and their little ones. Looking at verse twenty seven again, it says

27 And they ascended upon the tabernacle of Korah, Dathan, and Abiram, all around: and Dathan and Abiram, they came out, standing at the entrance of their tents, and their wives, and their sons, and their little ones.

The wives and children ones were also residents in their fathers' camps. This is what 
hwhy said to Moses in the last Torah portion of Sh'lakh L'kha regarding the little ones, in the book of Numbers

Numbers 14:3 And to why hwhy is bringing us to this land, to fall by the sword; our wives and our infants shall they be of prey? that not is better for us returning to Egypt?...  26 And hwhy spoke to Moses and to Aaron, to say,...  31 And your infants, which you said shall be of a prey, and I shall bring them, and they shall know ta-the land which you have despised against her.

Why were these men's wives and children killed? Because their wives were one with their husbands through their bonding. And their children, for those dwelling in their fathers' tent, since the time their fathers were involved in this rebellion (this is key here), had to die as well, because they would bear the iniquities and curses of their fathers in their current and future generations. They were present in their fathers' tents, and they witnessed their fathers' intentions. They could have also taken on a "generational curse", in other words, "monkey see, monkey do", meaning that the children would take on the "rebellious traits" of their parents. Think of all the traits we act from our parents examples.

But what about Korah's children, especially the sons? Weren't they immune to the judgment, because they were Priests? No, they weren't, and the judgment overrode their Priesthood. They had do die as well.

In hwhy's view, Korah, Abiram, and Abihu, with the two hundred and fifty men, were no different than Nadab and Abihu bringing in a stranger fire to the Face of hwhy, and it's noted in the Torah portion of Sh'mini, in the book of Leviticus

Leviticus 10:1 
And Nadab and Abihu, the sons of Aaron, they took each his censer, and they put fire on them, and they set incense upon her, and they brought near a strange fire to the Face of hwhy which was not commanded them. 2 And a fire, she went out from of the Face of hwhy, and she consumed them, and they died to the Face of hwhy.

"Nadab and Abihu, Take Two...."Print!".

In a perspective, they were bring these items as an act of rebellion against 
hwhy
, and their prayers, via the incense, were evil prayers against hwhy. Also in Korah and his congregations's case, the fire which they were possessing became their own "strange fire". This was an act of having the gall to do this in front of hwhy with ulterior motives. That is why hwhy had the right to destroy the 250 men. In other words, they reaped what they sowed, including the sons of Kohath, who held the censers by "fire", and though they were Priests, the sons of Kohath were not immune to the judgment of hwhy for getting involved in their brother's rebellion. That means Korah's family died as well, or did they? Did they die as well with their father?

In a twist of this week's Torah portion's chapter, Mark Biltz of El Shaddai Ministries brought up these very interesting points. Looking at this week's Torah portion, we think that Korah's line ended here, but Mark revealed this in the Torah portion of B'hukothai, in the book of Numbers, in chapter twenty six

Numbers 26:9 And of the sons of Eliab; Nemuel, and Dathan, and Abiram. This is that Dathan and Abiram, which were famous in the Congregation, who strove against Moses and against Aaron in the congregation of Korah, when they strove against 
hwhy: 10 And the earth, she opened ta-her mouth, and she swallowed them up together with ta-Korah, when that congregation died, which of time, the fire devoured ta-fifty and two hundred men: and they became a sign. 11 And the sons of Korah died not.

Korah's sons were not part of their father's tent when Korah and his family went down in the earth. They most likely had their own families and their own tents at the time and were not involved with their father's rebellion.

This is another interesting thing Mark Biltz revealed, and it was that there was a descendant of Korah who was in charge of the Priesthood. It is noted in the book of the Chronicles

1 Chronicles 6:22 The sons of Kohath; Amminadab his son, Korah his son, Assir his son, 23 Elkanah his son, and Ebiasaph his son, and Assir his son, 24 Tahath his son, Uriel his son, Uzziah his son, and Shaul his son. 25 And the sons of Elkanah; Amasai, and Ahimoth. 26 As for Elkanah: the sons of Elkanah; Zophai his son, and Nahath his son, 27 Eliab his son, Jeroham his son, Elkanah his son. 28 And the sons of Samuel; the firstborn Vashni, and Abiah.

YES! The Prophet Samuel is a descendant of Korah!

This is a compete genealogy of Samuel and some his descendant, noted in the book of the Chronicles

1 Chronicles 6:33 And these are they that waited and their sons. The sons of the Kohathites: Heman a singer, son of Joel, son of Shemuel, 34 Son of Elkanah, son of Jeroham, son of Eliel, son of Toah, 35 Son of Zuph, son of Elkanah, son of Mahath, son of Amasai, 36 Son of Elkanah, son of Joel, son of Azariah, son of Zephaniah, 37 Son of Tahath, son of Assir, son of Ebiasaph, son of Korah, 38 Son of Izhar, son of Kohath, son of Levi, son of Israel.


Part of Samuel's genealogy was mentioned in the book of the prophet Samuel

1 Samuel 1:1 Now there was a certain man of Ramathaim Zophim, of Mount Ephraim, and his name was Elkanah, son of Jeroham, son of Elihu, son of Tohu, son of Zuph, an Ephrathite: 2 And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.


Hannah was Samuel's mother. This also reveals, in Numbers 26:11 mentioned above, which son of Korah was that did not die, and it was "Ebiasaph".

Also, Mark noted that Samuel redeemed Korah's determination to take over the Priesthood by becoming the Priest for the Tabernacle after Eli and his sons died.

He noted that eleven of the 150 were noted "for the sons of Korah":

Psalms 42:1 To the chief Musician, Maschil, for the sons of Korah....

Psalms 44:1 To the chief Musician for the sons of Korah, Maschil....

Psalms 45:1 To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves....

Psalms 46:1 To the chief Musician for the sons of Korah,...

Psalms 47:1 To the chief Musician, A Psalm for the sons of Korah...

Psalms 48:1 A Song and Psalm for the sons of Korah....

Psalms 49:1 To the chief Musician, A Psalm for the sons of Korah....

Psalms 84:1 To the chief Musician upon Gittith, A Psalm for the sons of Korah....
Psalms 85:1 To the chief Musician, A Psalm for the sons of Korah....

Psalms 87:1 A Psalm or Song for the sons of Korah....

Psalms 88:1 A Song or Psalm for the sons of Korah, to the chief Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite....


Mark Biltz noted that Heman, Samuel's grandson, was present with Asaph, and was the writer of some of David's Psalms. It's noted in the book of the chronicles

1 Chronicles 15:16 And David spake to the Chief of the Levites to appoint ta
-their brethren to be the singers with instruments of musick, psalteries and harps and cymbals, sounding, by lifting up the voice with joy. 17 So the Levites appointed ta-Heman the son of Joel; and of his brethren,

Notice that Heman has an Aleph-Tav before his name. It would connect that he was a descendant of Korah and Samuel, and the fact that he was involved with music. That is pretty cool. It makes one appreciate more of these connections to this week's Torah portion.

Thank you Mark.



Verses thirty six through forty

The next scene is regarding Eliezer, Aaron's son

36 And hwhy spoke to Moses, to say, 37 Speak to Eleazar, son of Aaron, the Priest, and shall lift up ta-the censers between the burning, and scatter ta-the fire yonder; for they are Holy. 38 ta The censers of these sinners are on their souls, and they shall make of them beaten sheets of a covering for the Altar: for they were brought to the Face of hwhy, and they are Holy: and they shall be for a Sign to the Sons of Israel. 39 And Eleazar, the Priest, took ta the copper censers, which they have brought that were burnt; and they were beaten of a covering for the Altar: 40 A Memorial to the Sons of Israel, for that which shall not draw near a man, a stranger, whom he is not from the seed of Aaron, to offer incense to the Face of hwhy; and shall not be as Korah, and as his congregation: as which hwhy spoke to him by the hand of Moses.

In verse thirty seven when it says "between the burning" it means between the two hundred and fifty that were burnt by the fire of hwhy, mentioned in verse thirty five.

Notice that it does not the say the censers of Korah, Dathan and Abiram, because their censers went down with them to Sheol.

The beaten copper that was used to make a covering for the Altar, was symbolic of future coming of the beaten human form of Yeshua, which covered Himself as the Ten Commandments, the Manna from heaven and the budding of the staff of the tribe of Levi, whom Yeshua is a desendent.

Question: "Why did they need to put more copper on the Altar? Isn't the copper already on the Altar"? Perhaps, with the wear and tear of the use of the Altar, via the fire and ash, they used the copper for "patching up" and "reparing" the Altar.

Looking earlier in this week's Torah portion chapter, in relation to this week's Torah portion passage, when Korah in rebellion confronted Moses, in rebellion, complaining he had too much on himself, Mark Biltz noted that the prophet Samuel had received a similar taste of his ancestor's own medicince, but Samuel was put on the receptive side that Moses was in. It is noted in the book of the prophet Samuel

1 Samuel 8:1 And it came to pass, when Samuel was old, that he made his sons judges over Israel. 2 Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. 3 And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. 4 Then all the Elders of Israel gathered themselves together, and came to Samuel unto Ramah, 5 And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.



Verse forty-one

41 And of the morrow, all the Congregation of the Sons of Israel, they murmrured upon Moses and upon Aaron, to say, You killed ta-the People of hwhy.

Complaint number twelve. Here we go again.

Why did the Congregation defended the People that 
hwhy
destroyed? Haven't they learned their lesson from their evil wrong doing yet? Did the Congregation behind the scenes support in what Korah did? I don't know for sure. but one thing is certain. Monte Judah of Lion and Lamb Ministries noted very well, regarding the rebellion, and this is what Monte said

"...once they get infected with an initial idea, even though there is no truth to it, it has a kind of a life of its own. This rebellion still dwells and lives, and so forth". In other words, when a negative activity occurrs, it will create a ripple affect that cannot be stopped for a long while. When a pebble is dropped in the water, what direction do the ripples go? Outward, and it keeps going until it reaches an ending point. This is the same matter regarding the congregation after the death of their 253 commrades. The congregation picked up their commrades' spirit and became "the second wave" against Moses. Everyone should know the phrase African Americans used in their civil rights recently "Hands Up. Don't Shoot". The head of the Department of Justice, Eric Holder, of the Obama Administration, at the time, did an investigation about the Michael Brown incident where the account was based that Michael Brown raised his hands when the Police Officer shot him. Eric Holder concluded in the investigation that Michael Brown did not raise his hands up at the time of the shooting. You would think that the African American community of his generation would accept Mr. Holder's conclusion. But they did not want to believe it, and wanted to keep that slogan going".

Monte was proven right.



Verses forty two through fifty

42 And it was, in the assembling of the Congregation against Moses and against Aaron, that they faced to the Tent of Appontment: and behold, the Cloud covered him, and the Glory of hwhy appeared. 43 And Moses and Aaron came to the face of the Tent of Appointment. 44 And hwhy spoke to Moses, to say, 45 Rise up from the midst of this Congregation, and I shall consume them like a blink. And they fell upon their faces. 46 And Moses said to Aaron, Take ta-the censer, and put fire upon her upon the Altar, and lay incense, and go hastily to the Congregation, and atone upon them: for the wrath from of the Face of hwhy went out; the plague has broke out. 47 And Aaron took as which Moses spoke, and ran to the midst of the Assembly; and behold, the plague broke out on the People: and put ta-the incense, and atoned upon the People. 48 And stood between the dead and between the living; and the plague, she was stayed. 49 And they were that died among the plague, fourteen thousand and seven hundred, from by beside the dead ones upon the word of Korah. 50 And Aaron returned to Moses to the Entrance of the Tent of Appointment: and the plague was stayed.

T
he only way to stop the plague was to go between the dead ones and the living ones. Aaron's action, to go between the living and the dead, was like Eliezer going between the burned corpses of the 250 men to gather their dead's censers noted earlier.

Another interesting part of this account is that it does not state where the plague started. I'm guessing it started from inside, at the closest point, to the Tent of Appointment, and moving outward. It wasn't at one spot, but it was encircled around the Tent of Meeting. So Aaron did not have far to run to go between the People, because if he traveled far, more would have died. We don't know what kind of plague caused them to die, but 14,700 souls died at this account. That was a lot of People. Good thing Aaron didn't have to run any further.

Monte Judah of Lion and Lamb Minstries made a Brith Khadashah connection regarding the censor as an act of judgment in the end times, and it is noted in the apostle John's book of Revelation


Revelation 8:1 And when he had opened the seventh seal, there was silence in the heavens about the space of half an hour. 2 And I saw the seven angels which stood before 
hwhy; and to them were given seven trumpets. 3 And another angel came and stood at the Altar, having a Golden Censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the Golden Altar which was before the Throne. 4 And the smoke of the incense, which came with the prayers of the saints, ascended up before hwhy
out of the angel's hand. 5 And the angel took the censer, and filled it with fire of the Altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. 6 And the seven angels which had the seven trumpets prepared themselves to sound.

The censer will be used like a signal to start the judgment of the last seal.


Overall,
This week's Torah portion passage is one of my favorites. It is so good that someone should make a high quality dramatic movie scene of it while keeping it in its context with minimal artistic license, and good orchestral sound effects.



Mark Blitz of El Shaddai Ministries revealed this point. If you look at the location of the encampment of the tribes around the Ten of Appointment, you will notice that Korah's camp of the tribe of Levi, plus Dathan, Abiram and On's camp of the tribe of Reuben were located on the right (south) side of the Tent of Meeting. They are shown in red and Yellow.

Isaelite Camp

Obviously, they did not have to far to communicate to each other.

Bringing up two accounts. One of them was regarding the daughters of Midian, and it's noted in the Torah portions of Balak and Pinkhas, in the book of Numbers

Numbers 25:1 And Israel dwelled in the Shittim, and the People profaned to fornicate toward the daughters of Moab. 2 And they called the People to the sacrifices of their elohim: and the People ate, and bowed down to their elohim. 3 And Israel joined to Baal Peor: and the Anger of hwhy burned against Israel. 4 And hwhy said to Moses, Take ta-all the heads of the People, and hang them up toward hwhy before the sun, and turn the Fierce Anger of hwhy from Israel. 5 And Moses said to the Judges of Israel, Slay a man of his men that were joined to Baal Peor. 6 And, behold, a man from the Sons of Israel came and brought to his brothers ta-the Midianitess to the eyes of Moses, and to the eyes of all the Congregation of the Sons of Israel, and who were weeping at the Entrance of the Tent of Appontment. 7 And Phinehas, son of Eleazar, son of Aaron, the Priest, saw, and arose from the midst of the Congregation, and took a spear in his hand; 8 And went after the man of Israel to the pavillion, and thrust ta-both of them, ta the man of Israel, and ta-the woman to her belly. And the plague, she was stayed from upon the Sons of Israel. 9 And they were that died by the plague four and twenty thousand....14 And the name of the man of Israel that was from the slain, whom was slain with ta-the Midianitess, was Zimri, son of Salu, a ruler of the house of the father to the Simeonites. 15  And the name of the woman that was slain, the Midianitess, was Cozbi, daughter of Zur; he was head of the mothers of the father's house in Midian.

Looking at the second enumeration that Eliezer, the High Priest, did after this incident, noted in the Torah portion of Pinkhas, in the book of Numbers

Numbers 26:12 The sons of Simeon by their families: of Nemuel, the family of the Nemuelites: of Jamin, the family of the Jaminites: of Jachin, the family of the Jachinites: 13 Of Zerah, the family of the Zarhites: of Shaul, the family of the Shaulites. 14 These are the families of the Simeonites, two and twenty thousand and two hundred.

Comparing it to the first enumeration by Moses and Aaron, also in the book of Numbers

Numbers 1:22 
Of the sons of Simeon, their births by their families, by the house of their fathers, their countings on the number of names, by their rolls, of every male from a son of twenty years and upward of all going to war; 23 Of the tribe of Simeon, their count was nine and fifty thousand and three hundred.

The difference between Simeon's first and second enumerations is 37,100 less men, which means it was majorly the tribe of Simeon that was involved in the adultery with the daughters of Midian.

Looking at the chart of the Camp below, showing the location of the tribe of Simeon

Israelite camp


The other account is noted in the Torah portion of Matoth, in the book of Numbers

Numbers 32:1 And were many livestock to the sons of Reuben and to the sons of Gad, numerously many: and they saw ta-the land of Jazer, and ta-the land of Gilead, and behold, the place was a place for livestock; 2 And came the sons of Gad and the sons of Reuben, and they spoke to Moses, and to Eleazar, the Priest, and to the Rulers of the Congregation, to say, 3 Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon, 4 the land which hwhy had struck to the face of the Congregation of Israel, she is a land for livestock, and to your servants is livestock: 5 And they said, if we have found grace in your eyes, shall be given ta-this land to your servants for a possession, not do you make us pass over ta-the Jordan. 6 And Moses said to the sons of Gad and to the sons of Reuben, The brothers of you, shall they go to the war, and you, you shall dwell here? 7 And to why you discourage ta-the heart of the Sons of Israel from going over to the land which hwhy has given to them? 8 Thus did your fathers, in my sending them from Kadesh-Barnea to see ta-the land. 9 And they went up unto the valley of Eshcol, and they saw ta-the land, and they discouraged ta-the heart of the Sons of Israel, by not to go to the land which hwhy had given to them. 10 And the Anger of hwhy glowed in that day, and swore, to say, 11 If not they shall see, the men that are ascending from Egypt, from a son of twenty years and upward, ta the ground which I swore to Abraham, to Isaac, and to Jacob; for they are not fully after me: 12 except Caleb, son of Jephunneh, the Kenezite, and Joshua, son of Nun: for they were fully after hwhy. 13 And the Anger of hwhy glowed against Israel, and wandered them in the wilderness forty years, until ceased all the generation, that did the evil in the eyes of hwhy. 14 And, behold, you have risen up instead of your fathers, an increase of sinful men, to augment still the Fierce Anger of hwhy toward Israel. 15 For if you turn from following him, and yet again leave him in the wilderness; and you shall cause destruction to all this People.

The tribes of Rebuen and Gad almost destroyed the Israelites for not going in with the rest of their brothers in the promised land. Looking at the chart of the Camp, showing the locations of the tribes of Reuben and Gad

Israel Camp

If one compares to all these three accounts and the tribal locations of each of the peoples above, they are all located on the right (south) camp area. It is clear, in the Hebraic perspective, that the location, from the basis of the context of the Tent of Appointment, is called the "right side", because the Entrance of the Tent of Appointment is located on the east side, or in Hebriac terms the "rising side". The purpose of bringing these out, is that these three accounts regarding these certain tribes were the result of HaSatan attacking these peoples from the right (south) camp, or what is Hebraically called the "right hand" of the Tent of Appointment, by using these certain Peoples as vessels of HaSatan to rebel against hwhy. As Bill Cloud of Shoreshim Ministries noted that the enemy cannot attack from the outside, but is attacking from "within" the Camp. In other words, in this case, HaSatan was attacking the "right hand" of the Camp, which is considered the "strong hand", because, Hebraically speaking, the right hand is the strong hand. HaSatan was trying to destroy the "strong hand" of the Camp in order to dramatically weaken the Camp. HaSatan was also trying to symbolically destroy "the future Son of the Right Hand", who is Yeshua, because Yeshua represents the Tent of Appointment manifested in the flesh. This was HaSatan's way back then, to try to destroy the future coming of Yeshua, the Son of the Right Hand, because if HaSatan succeeded, the Israelites would have not gone into the promised land and would have died in the wilderness. HaSatan would have also prevented Yeshua, the Son of the Right Hand, to come to the earth in a future time and redeem all the tribes of Israel as well as the rest of the world.

Ending this week's Torah portion chapter, I have heard accounts of some Messianic congregations who experience this kind of rebellion. Ephraim Judah of Lion and Lamb Ministries noted that it could be the hot summer days that causes some to be unrestful, but he also noted that sometimes during this week's Torah portion, there are those that split up from Messianic congregations and form their own. One thing I know for certain is this, and the apostle Paul noted it in his letter to the assembly in Ephesus

Ephesians 6:12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. 13 Wherefore take unto you the whole Armour of hwhy, that ye may be able to withstand in the evil day, and having done all, to stand. 14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; 15 And your feet shod with the preparation of the gospel of peace; 16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. 17 And take the helmet of salvation, and the sword of the Spirit, which is the Word of hwhy: 18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;

We are not dealing with fleshly matters spiriritual matters. What we as believers in Yeshua need to do is to pray against the spirit of Korah, and to break that spirit in Yeshua's name.







CHAPTER 17

Numbers 17:1-13

Num 17:1 And 
hwhy spoke to Moses, to say, 2 Speak to the Sons of Israel, and take a rod from them, a rod of the house of their fathers, from ta all their rulers by the house of their fathers, twelve rods: you shall write a man of ta-his name upon his rod. 3 And you shall write ta the name of Aaron upon the rod of Levi: for one rod is for the head of the house of their fathers. 4 And you shall set them in the Tent of Appointment to the face of the Testimony, where I will meet of you there. 5 And it shall be, the man whom I shall choose among him, his rod shall blossom: and I shall cease from upon Me ta-the murmurings of the Sons of Israel, which they, they were murmuring against you. 6 And Moses spoke to the Sons of Israel, and all their rulers, they gave to him a rod for one ruler, a rod for one ruler, by the house of their father, twelve rods: and the rod of Aaron was in the midst of their rods. 7 And Moses set ta-the rods to the Face of hwhy in the Tent of the Testimony.

8 And was, of the morrow, and Moses went to the Tent of the Testimony; and behold, the rod of Aaron for the house of Levi blossomed, and bloomed a bud, and bloomed a flower, and grew almonds. 9 And Moses carried out
ta-all the staffs from by the Face of hwhy to all the Sons of Israel: and they looked, and they took a man his rod. 10 And hwhy said to Moses, Return ta-Aaron's rod to the face of the Testimony to be kept for a Sign to the Sons of Rebels; and you shall end their murmurings from upon Me, and shall not die. 11 And Moses did: as which hwhy commanded him, so was done. 12 And the Sons of Israel spoke to Moses, to say, Behold, we shall expire, we shall perish, all of us, we shall perish. 13 All that draws near, that draws near to the Tabernacle of hwhy shall die: shall we surely cease by perishing?


(Note: Not all verses will have  comments)


Question: "Why did 
hwhy use rods (or staffs) to determine which tribe hwhy would choose"? Because the rods are dead wood, and it would be impossible for them to sprout any form of life from their natural state. When hwhy made Aaron's rod bud, it revealed them that the budding of Aaron's rod was a supernatural occurrence and it came from the Creator Himself, hwhy. That way there would be no dispute who did it, and would show that hwhy Himself is the One who chose the tribe.

Looking at the word ROD

The Hebrew word for rod is "mah-teh"- Mem, Tet, Heh (hjm). It is from Strong's Concordance number 4294, and its definition

From H5186; a branch (as extending); figuratively a tribe; also a rod, whether for chastising (figuratively correction), ruling (a sceptre), throwing (a lance), or walking (a staff; figuratively a support of life, for example bread): - rod, staff, tribe.


from 5186 "nah-tah" (
hjn), and its definition

A primitive root; to stretch or spread out; by implication to bend away (including moral deflection); used in a great variety of applications: -    + afternoon, apply, bow (down, -ing), carry aside, decline, deliver, extend, go down, be gone, incline, intend, lay, let down, offer, outstretched, overthrown, pervert, pitch, prolong, put away, shew, spread (out), stretch (forth, out), take (aside), turn (aside, away), wrest, cause to yield.

Notice the rod is also considered "the staff of bread". This Hebrew word "nah-tah" has been translated as "Staff of Bread". It is when Moses gave warning to the Israelites thing that will happen to them, if they don't obey the voice of 
hwhy, and it is noted in the Torah portion of B'har, in the book of Leviticus

Leviticus 26:26 In My breaking of the Staff of Bread (hjm), and ten women shall bake for your bread in one fire pot, and they shall return your bread by weight: and you shall eat, and you shall not be satisfied.

Also, the rod represents discipline. In this case, 
hwhy was disciplining each tribe through bringing their rod to Him. When Aaron's rod blossomed, hwhy was saying to the tribes that the rod of discipline of Aaron is whom they are to be disciplined. Without Aaron's rod blossoming, Yeshua, the "Living Rod of Discipline", who is of the Levitical tribe of Aaron, could not come into the picture. As I mentioned earlier, the definition also means a staff to support life, as "a staff of bread". This is also symbolic of Yeshua, the Living Staff of Bread".

Indirectly related, regarding the impossibility of a man to cause something to happen, the Prophet Elijah had to face the prophets of Ba'al to show who is the real Elohim, and made two altars: one for Elijah, and the other for the prophets of Ba'al. The purpose is that whoever is 
hwhy that hwhy will make fire on the altar of the side who follows the real hwhy. After the prophets of Ba'al tried without success, this is what the prophet Elijah did to his altar, noted in the book of the Kings

1 Kings 18:30 And Elijah said unto all the People, Come near unto me. And all the People came near unto him. And he repaired ta-the altar of hwhy that was broken down. 31 And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the Word of hwhy came, saying, Israel shall be thy name: 32 And with ta-the stones he built an altar in the Name of hwhy: and he made a trench about the altar, as great as would contain two measures of seed. 33 And he put ta-the wood in order, and cut ta-the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water, and pour it on the Elevation Offering, and on the wood. 34 And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time. 35 And the water ran round about the altar; and he filled ta-the trench also with water. 36 And it came to pass at the time of the elevation of the Food Offering, that Elijah the prophet came near, and said, hwhy, Elohim of Abraham, Isaac, and of Israel, let it be known this day that Thou art Elohim in Israel, and that I am Thy servant, and that I have done ta all these things at Thy Word. 37 Hear me, hwhy, hear me, that this People may know that Thou art hwhy, the Elohim, and that Thou hast turned ta-their heart back again. 38 Then the Fire of hwhy fell, and consumed ta-the Elevation Offering, and ta-the wood, and ta-the stones, and ta-the dust, and licked up ta-the water that was in the trench. 39 And when all the People saw it, they fell on their faces: and they said, hwhy, He is the Elohim; hwhy, He is the Elohim.


Also related to precursors, like Aaron of the tribe of Levi, there is another account of the precursor to choose someone to be a king for Israel, and it's in the book of the prophet Samuel

1 Samuel 9:1 Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power. 2 And he had a son, whose name was Saul, a choice young man, and a goodly: and there was not among the sons of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the People.... 15  Now hwhy had told Samuel in his ta-ear a day before Saul came, saying, 16 To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over My people Israel, that he may save ta-My People out of the hand of the Philistines: for I have looked upon ta-My People, because their cry is come unto Me. 17 And when Samuel saw ta-Saul, hwhy said unto him, Behold the man whom I spake to thee of! This same shall reign over My People. 18 Then Saul drew near to ta-Samuel in the gate, and said, Tell me, I pray thee, where the seer's house is. 19 And Samuel answered Saul, and said, I am the seer: go up before me unto the high place; for ye shall eat with me to day, and to morrow I will let thee go, and will tell thee all that is in thine heart. 20 And as for thine asses that were lost three days ago, set not ta-thy heart on them; for they are found. And on whom is all the desire of Israel? Is it not on thee, and on all thy father's house? 21 And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me? 22 And Samuel took ta-Saul and his servant, and brought them into the parlour, and made them sit in the chiefest place among them that were bidden, which were about thirty persons. 23 And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee. 24 And the cook took up the shoulder, and that which was upon it, and set it before Saul. And Samuel said, Behold that which is left! set it before thee, and eat: for unto this time hath it been kept for thee since I said, I have invited the People. So Saul did eat with Samuel that day. 25 And when they were come down from the high place into the city, Samuel communed with Saul upon the top of the house. 26 And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the top of the house, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad. 27 And as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may shew thee the word of Elohim.

10:1 Then Samuel took
ta-a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because hwhy hath anointed thee to be captain over His Inheritance?

This was noted later through 
hwhy's cancelation process to pick a king for Israel, also noted in the book of the prophet Samuel

1 Samuel 10:17 And Samuel cried out ta
-the People to hwhy to Mizpeh; 18 And said to the sons of Israel, Thus says hwhy Elohim of ta-Israel, I, I ascended you Israel from Egypt, and I snatched you from the hand of Egypt, and from the hand of all the kingdoms, the ones oppressing you: 19 And you of your rejection of ta-your Elohim, whom he with saving of you out from all your evils and your tribulations; and you have said to him, For a king you shall set upon us. And now you shall present yourselves to the face of hwhy by your tribes, and by your thousands. 20 And brought Samuel ta all the tribes of Israel, and chose the tribe of Benjamin. 21 And brought ta-the tribe of Benjamin by their families, and she was chosen, the family of the Matri, and chose Saul the son of Kish:...

Though Samuel knew in advance who the king was, Saul was already chosen by 
hwhy, but there is another account where hwhy chose someone to be king before the prophet Samuel without Samuel's knowledge, noted in the book of the prophet Samuel

1 Samuel 16:1 And 
hwhy said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons. 2 And Samuel said, How can I go? If Saul hear it, he will kill me. And hwhy said, Take an heifer with thee, and say, I am come to sacrifice to hwhy. 3 And call Jesse to the sacrifice, and I will shew thee ta what thou shalt do: and thou shalt anoint unto me him ta whom I name unto thee. 4 And Samuel did that ta which hwhy spake, and came to Bethlehem. And the elders of the town trembled at his coming, and said, Comest thou peaceably? 5 And he said, Peaceably: I am come to sacrifice unto hwhy: sanctify yourselves, and come with me to the sacrifice. And he sanctified ta-Jesse and ta-his sons, and called them to the sacrifice. 6 And it came to pass, when they were come, that he looked on ta-Eliab, and said, Surely hwhy's anointed is before him. 7 But hwhy said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for hwhy seeth not as man seeth; for man looketh on the outward appearance, but hwhy looketh on the heart. 8 Then Jesse called Abinadab, and made him pass before Samuel. And he said, Neither hath hwhy chosen this. 9 Then Jesse made Shammah to pass by. And he said, Neither hath hwhy chosen this. 10 Again, Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, hwhy hath not chosen these. 11 And Samuel said unto Jesse, Are here all thy young men? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither. 12 And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And hwhy said, Arise, anoint him: for this is he. 13 Then Samuel took ta-the horn of oil, and anointed him in the midst of his brethren: and the Spirit of hwhy came upon David from that day forward. So Samuel rose up, and went to Ramah.

At first, Samuel looked at Jesse's sons by sight, but hwhy was looking at the heart, who was David, the symbolic budding staff. hwhy chose David, because he had a heart for hwhy.







CHAPTER 18

Numbers 18:1-32

Num 18:1 And 
hwhy said to Aaron, You and your sons and the house of your fathers with you, you shall bear ta-the iniquity of the Sanctuary: and you and your sons with you, you shall bear ta-the iniquity of your Priesthood. 2 And also shall bring ta-your brothers of the tribe of Levi, the tribe of your father with you, and they shall join upon you, and minister you, and you and your sons with you, to the face of the Tent of the Testimony. 3 And they shall keep your charge, and the charge of all of the Tent: only they shall not go near to the vessels of the Sanctuary and to the Altar, and they shall not die, also they, also you, 4 and they shall join upon you, and they shall keep the Charge of ta-the Tent of Appointment, for all the Service of the Tent: and a stranger shall not come near to you. 5 And you shall keep ta the Charge of the Sanctuary, and ta the Charge of the Altar: and shall not be wrath again upon the Sons of Israel. 6 And behold, I, I have taken ta-your brothers, the Levites, from the midst of the Sons of Israel: to you they are given of a gift for hwhy to do ta-the Service of the Tent of Appointment. 7 And you and your sons with you, you shall keep ta-your Priesthood for every word (manner) of the Altar, and for the housing of the veil; and you shall serve; I have given ta-your Priesthood of a service of a gift: and the stranger that comes near shall die.

8 And 
hwhy spoke to Aaron, And behold I, I have given to you ta-the Charge of My Heave Offerings of all the Holy Things of the Sons of Israel; I have given them to you for an anointing, and to your sons, a statute for ages. 9 This shall be to you from the Holy of the Holies, from the Fire Offerings: all of their Karban Offerings, to all their Food Offerings, and to all their Sin Offerings, and to all their Guilt Offerings, which they shall return to Me, he is a Holy of Holies to you, and to your sons. 10 In the Holy of Holies you shall eat him; every male shall eat him: shall be Holy to you. 11 And this is to you; the Heave Offering of their gift, of all the Wave Offerings of the Sons of Israel: To you I have given them, and to your sons and to your daughters with you, by a Statute for Ages: every clean one in your house shall eat him.

12 All the best of the oil, and all the best of the fresh wine, and the wheat, their firstfruits, which they shall give to 
hwhy, I have given them to you. 13 The firstfruits of all that is in their land which they bring to hwhy, shall be for you, every clean one in your house shall eat him. 14 Every thing devoted in Israel shall be for you.

15 All openening the womb of all flesh, which they bring to 
hwhy, among Adam, and among beasts, shall be for you: only redeeming, you shall redeem ta the firstborn of the Adam, and you shall redeem ta the firstborn of unclean beasts, 16 and their redeeming, from a son of a month, you shall redeem, on your evaluation of silver of five shekels by the Shekel of the Sanctuary, he is twenty gerahs. 17 Only the firstling of a bullock, or the firstling of a sheep, or the firstling of a goat, you shall not redeem; they are Holy: you shall sprinkle ta-their blood upon the Altar, and you shall burn ta-their kheyelv-fat as incense: a Fire Offering for a pleasant scent to hwhy. 18 And their flesh shall be for you, as the Breast of the Wave Offering and as the right shoulder-leg, shall be for you. 19 All the Heave Offerings of the Holy Things, which the Sons of Israel shall raise up to hwhy, I have given to you, and to your sons and to your daughters with you, by a Statute for Ages: a Covenant of Salt of Ages she shall be to the Face of hwhy to you and to your seed with you.

20 And
hwhy spoke to Aaron, You shall have no inheritance in thier land, and shall not be any portion for you in their midst: I am your Portion and your Inheritance in the midst of the Sons of Israel. 21 And behold, I have given to the sons of Levi all the tithes in Israel for an inheritance, of an exchange of their service which they that serve ta-the Service of the Tent of Appointment. 22 And the Sons of Israel, they shall not come near to the Tent of Appointment again, for the bearing of sin to the death. 23 And the Levites shall serve him at ta-the Service of the Tent of Appointment, and they, they shall bear their iniquity: shall be a Statute for Ages for your generations, and they shall not have an inheritance in the midst of the Sons of Israel. 24 For ta-the tithes of the Sons of Israel, which they shall raise to hwhy of a Heave Offering, I have given to the Levites for an inheritance: upon thus, I have said to them, They shall not have an inheritance in the midst of the Sons of Israel.

25 And 
hwhy spoke to Moses, to say, 26 And you shall speak to the Levites, and you shall say to them, When you take from ta the Sons of Israel ta-the tithe which from them, I have given to you in your inheritance, and you shall raise him of a Heave Offering of hwhy, a tithe from the tithe. 27 And your Heave Offering shall be regarded to you, as grain from the grainfloor, and as the fullness from the winepress, 28 thus also you, you shall raise the Heave Offering of hwhy from all your tithes which you receive from ta the Sons of Israel; and you shall give of him ta-the Heave Offering of hwhy to Aaron, the Priest. 29 From all your gifts, you shall raise ta the Whole Heave Offering of hwhy, from all his kheylev-fat, ta-his Holy Part from him. 30 And you shall say to them, In your raising ta-his kheylev-fat from him, and shall be regarded to the Levites as the produce of a grainfloor, and as the produce of a winepress. 31 And you shall eat him in every place, you and your households: for he is a reward for you of an exchange of your service in the Tent of Appointment. 32 And you shall not bear sin upon him, in your raising ta-his kheylev-fat from him: you shall not defile ta-the Holy Thing from the Sons of Israel, and you shall not die.


(Note: Not all verses will have comments)


Verse one


1 And hwhy said to Aaron, You and your sons and the house of your fathers with you, you shall bear ta-the iniquity of the Sanctuary: and you and your sons with you, you shall bear ta-the iniquity of your Priesthood.

This is also mentioned in verse twenty three

23 And the Levites shall serve him at ta-the Service of the Tent of Appointment, and they, they shall bear their iniquity: shall be a Statute for Ages for your generations, and they shall not have an inheritance in the midst of the Sons of Israel.

What did 
hwhy mean to bear the "iniquity"?

Looking at the word INIQUITY

The Hebrew word for iniquity is "ah-vohn"- Aleph, Vav, Nun Sophit (
Nwe). It is from Strong's Concordance number 5771, and its definition

From H5753; perversity, that is, (moral) evil: - fault, iniquity, mischief, punishment (of iniquity), sin.

from 5753 "ah-vah" (
hwe) and its definition

A primitive root; to crook, literally or figuratively: - do amiss, bow down, make crooked, commit iniquity, pervert, (do) perverse (-ly), trouble, X turn, do wickedly, do wrong.

This is probably where we get our modern makeup organization's name "Avon".

This is the Paleo-Hebrew of each letter in its original pictoral meaning:

Ayin: The eye
Vav: A nail
Heh: Revelation, beholding, man with arms raised, breath

Putting the pictoral meanings of the letters together, it creates a story:

The one eyeing the nail to one with arms raised and to his breath

This is fulfilled of the one eyeing the nail to Yeshua, and His Breath of Life.

In other words, iniquity is an act of "killing" the Word, and the Word was Yeshua made flesh, and the Word is the Breath of Life. This is noted in the Gospel of John

John 1:1 In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim. 2 The same was in the beginning with Elohim. 3 All things were made by Him; and without Him was not any thing made that was made. 4 In Him was life; and the Life was the Light of men.... 14 And the Word was made flesh, and dwelt among us, (and we beheld His Glory, the Glory as of the Only Begotten of the Father,) full of grace and truth.

The Israelites bore their iniquities when they brought their offerings to the Priests. This is one definition that King David noted in the book of the Psalms:


Psalms 18:23 I was also upright before him, and I kept myself from mine iniquity.

This is so, because the apostle Paul noted in his letter to the assembly in Rome

Romans 3:23 For all have sinned, and come short of the glory of hwhy;

Romans 5:12 Wherefore, as by One Man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

David realized that iniquity exists in himself without committing it. This would mean that Aaron and his sons would bear the iniquity of the People. Yeshua was a descendant of the Priestly Levitical line of Aaron, and He became the One to bear the iniquities (the killing of the Word) by taking the inqiuities, as well as the sins of the world, on Himself.


There are examples in the Torah which the People's souls bore the iniquity on themselves, and one of them is in last week's Torah portion of Sh'lakh L'kha, in the book of Numbers

Numbers 15:27 And if one soul, she sins in ignorance, and shall bring her a she goat of a daughter of her year for a Sin Offering. 28 And the Priest shall atone upon the soul that is ignorant, in her sinning in ignorance to the Face of hwhy, to atone upon him; and shall be forgiven for him. 29 The native among the Sons of Israel, and of the stranger that sojourns among them, one Torah shall be to you for accomplishing in ignorance. 30 And the soul, which she does by a high hand, from the native, and from the stranger, he reproaches ta-hwhy; and that soul shall be cut off from the midst of her People. 31 For the Word of hwhy was despised, and ta-His Commandment was broken. Cutting, that soul, she shall be cut off; her iniquity shall be on her.

As I mentioned before, the soul is feminine, like a bride
. The soul, which consist of the mind, the emotions, and the will, is the one having the power to choose who to submit. In this case, the act of a soul doing a willful act will result bearing their own iniquity, and it cannot be atoned for, and the Levites are not to bear.

It makes sense that the Priests had to bear the iniquities of the People of Israel, especially the High Priest.

Yeshua Himself fulfilled this when He became High Priest, when Caiaphas, the High Priest, rent his garment and nullifying his High Priesthood. That made Yeshua, who was a descendant of the Aaronic Priests via Mary, a cousin to Elizabeth, a descendant of the line of Aaron, who bore John the Baptist, the next person in line to receive the High Priestship.


When Yeshua took over the title as High Priest, He bore the iniquities of the People as well as our future iniquities. That is how he took on our iniquities to the cross. He still maintained his High Priesthood unto his death, because the Roman soldiers did not tear His unseamed garment while Yeshua was hanging on the cross, but they gambled for it instead, keeping the unseamed garment intact. If the soldiers tore His garment, Yeshua would have been disqualified from the High Priesthood and would have not continued to bear our iniquities, as well as our sins, at the cross until His death, and Yeshua could not cover our iniquities and our sins with His Blood, as well as those who accepted Yeshua before us in the last 2,000 years. The Roman soldiers by not tearing Yeshua's unseamed garment also revealed that the High Priest on earth would have to wear that same garment, based in the Torah portion of Khukath, in the book of Numbers

Numbers 20:25 Take Aaron and Eleazar his son, and bring them up to Mount Hor: 26 And strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his People, and shall die there. 27 And Moses did as hwhy commanded: and they went up to Mount Hor to the eyes of all the Congregation. 28 And Moses stripped Aaron of his garments, and put them upon Eleazar, his son; and Aaron died there on the top of the mountain: and Moses and Eleazar came down from the mountain.

     But that untorn and unseamed garment was occupied by the Roman Soldier, and that means the High Priesthood on earth was inactive.

Also, if Yeshua did not take over the title of High Priest, He could not have ascended to Heaven to bear our iniquities in the Kingdom of Heaven, as based in verse one of this week's Torah portion passage, as well as to atone for our iniquities at the Heavenly Altar with His Blood. Yeshua's title as High Priest stood then, and He is our Eternal High Priest to this day. 
Ever since He became High Priest, after He ascended into Heaven, whoever was the High Priest since Yeshua's ressurection, whether Caiphas kept the position, or someone else took over the position, was not the legitimate High Priest, because Yeshua was and is still the High Priest. Since then, the scarlet thread stopped changing from red to white, the rough stone for the scapegoat, and the rough stone for the goat dedicated to 
hwhy came on the opposite hand every Yom Kippur. Within forty years, which is the number of judgment as well as the number of years for a generation for the People to repent and submit to Yeshua, Herod's Temple was destroyed by Roman soldiers around 70 AD.

This is the account of it in the Rabbinical writings regarding the two elements:


"Forty years before the destruction of the Temple, the western light went out, the crimson thread remained crimson, and the lot for the Lord always came up in the left hand. They would close the gates of the Temple by night and get up in the morning and find them wide open" (Jacob Neusner, The Yerushalmi, p.156-157).

"Our rabbis taught: During the last forty years before the destruction of the Temple the lot ['For the Lord'] did not come up in the right hand; nor did the crimson-colored strap become white; nor did the western most light shine; and the doors of the Hekel [Temple] would open by themselves" (Soncino version, Yoma 39b).


Yeshua redeemed us from our iniquities, as the apostle Paul noted in the book of Hebrews

Hebrew 8:10 For this is the Covenant that I will make with the House of Israel after those days, saith hwhy; I will put My Torahs into their mind, and write them in their hearts: and I will be to them for Elohim, and they shall be to me for a People: 11 And they shall not teach every man his neighbour, and every man his brother, saying, Know hwhy: for all shall know Me, from the least to the greatest. 12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

Hebrews 10:16 This is the Covenant that I will make with them after those days, saith 
hwhy, I will put My Torahs into their hearts, and in their minds will I write them; 17 And their sins and iniquities will I remember no more.

The apostle Paul also noted in his letter to the assembly in Rome regarding works versus righteousness

Romans 4:1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before 
hwhy. 3 For what saith the scripture? Abraham believed hwhy, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness. 6 Even as David also describeth the blessedness of the man, unto whom hwhy imputeth righteousness without works, 7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 8 Blessed is the man to whom hwhy will not impute sin.

We can't work our way to obtain righteousness to be rid of our iniquities, as the apostle Paul noted in his letter to the assembly in Rome

Romans 3:10 As it is written, There is none righteous, no, not one:



Verse two

2 And also shall bring ta-your brothers of the tribe of Levi, the tribe of your father with you, and they shall join upon you, and minister you, and you and your sons with you, to the face of the Tent of the Testimony.

Looking at the following words:

JOIN


The Hebrew word for join is "lah-vah"- Lamed, Vav, Heh (
hwl). It is from Strong's Concordance number 3867, and its definition

A primitive root; properly to twine, that is, (by implication) to unite, to remain; also to borrow (as a form of obligation) or (causatively) to lend: - abide with, borrow (-er), cleave, join (self), lend (-er).

This is 
a play on the name of the Levite tribe, Levy"- Lamed, Vav, Yod (
ywl). hwhy wanted The Levite brothers to "join" with Aaron and his sons. It's "all in the family".


The Hebrew word for minister is "shah-rath"- Shin, Resh, Tav (trs). It is from Strong's Concordance number 8334, and its definition

A primitive root; to attend as a menial or worshipper; figuratively to contribute to: - minister (unto), (do) serve (-ant, -ice, -itor), wait on.


It is possible that this is where we get our modern English word "sort".



Verses three through seven

3 And they shall keep your charge, and the charge of all of the Tent: only they shall not go near to the vessels of the Sanctuary and to the Altar, and they shall not die, also they, also you, 4 and they shall join upon you, and they shall keep the Charge of ta-the Tent of Appointment, for all the Service of the Tent: and a stranger shall not come near to you. 5 And you shall keep ta the Charge of the Sanctuary, and ta the Charge of the Altar: and shall not be wrath again upon the Sons of Israel. 6 And behold, I, I have taken ta-your brothers, the Levites, from the midst of the Sons of Israel: to you they are given of a gift for hwhy to do ta-the Service of the Tent of Appointment. 7 And you and your sons with you, you shall keep ta-your Priesthood for every word (manner) of the Altar, and for the housing of the veil; and you shall serve; I have given ta-your Priesthood of a service of a gift: and the stranger that comes near shall die.

This account relates to Aaron's cousins and to the strangers to not go near the vessels, or they will die, because they were symbols of Yeshua, the Messiah.

In relation, we have become a Kingdom of Priests, as based in the apostle Paul's epistle, and the apostle John's book of Revelation

1 Peter 2:9 But ye are a Chosen Generation, a Royal Priesthood, an Holy Nation, a Peculiar People; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

Revelation 1:5 And from Yeshua the Messiah, who is the Faithful Witness, and the First Begotten of the dead, and the Prince of the kings of the earth. Unto Him that loved us, and washed us from our sins in His own Blood,
Rev 1:6  And hath made us kings and priests unto 
hwhy and His Father; to Him be glory and dominion for ever and ever. Amen.

But we in Messiah have been adopted to be part of the Aaronite line, because Yeshua is a descendant of the Levitical line of Aaron, via his mother, Mary, and it's based in the apostle Paul's letter to the assembly in Rome

Romans 8:16 The Spirit itself beareth witness with our spirit, that we are the children of hwhy: 17 And if children, then heirs; heirs of hwhy, and joint-heirs with Messiah; if so be that we suffer with Him, that we may be also glorified together.

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.

Based on these scriptures, because we have been adopted to be children of 
hwhy, and that Yeshua is an Aaronite Levite, we have also been adopted into the Levitical Aaronite tribe. Also, because we have been adopted to the Aaronite line, we can also partake in the services of His Tabernacle.

hwhyl dbk



Verses fifteen and sixteen

15 All openening the womb of all flesh, which they bring to hwhy, among Adam, and among beasts, shall be for you: only redeeming, you shall redeem ta the firstborn of the Adam, and you shall redeem ta the firstborn of unclean beasts, 16 and their redeeming, from a son of a month, you shall redeem, on your evaluation of silver of five shekels by the Shekel of the Sanctuary, he is twenty gerahs.

This was mentioned back in the Torah portion of Bo, in the book of Exodus

Leviticus 27:25 And all your evaluation shall be on the Shekel of the Sanctuary: twenty gerahs shall be the Shekel.

I
t says that five shekels equals twenty gerahs. That means one shekel equals four gerahs.

Looking at the word GERAH

The Hebrew word for gerah is "geyrah"- Gimel, Resh, Heh (
hrg). It is from Strong's Concordance number 1626, and its definition

From H1641 (as in H1625); properly (like H1620) a kernel (round as if scraped), that is, a gerah or small weight (and coin): - gerah.

from 1625 "geyrah" (
hrg), and its definition

From H1641; the cud (as scraping the throat): - cud.

from 1641 "geh-rahr" (
rrg), and its definition

A primitive root; to drag off roughly; by implication to bring up the cud (that is, ruminate); by analogy to saw: - catch, chew, X continuing, destroy, saw.

There might be a possibility that a gerah is a sawed off pieces of silver.

Looking first regarding an homer, an homer is fifty shekels. 
This is what the Bible Hub website says regarding the homer

"an homer. or, the land of an homer, etc., i.e, as much land as required a homer of barley to sow it. The homer was very different to the omer; the latter held about three quarts, the former seventy-five gallons three pints".

1 khomer = 75 gallons, 3 pints, or 75.375 gallons

Divide 50 shekels by 75.375 gallons, it comes to 1.5075 gallons per shekel.

Knowing earlier that a gerah is 1/20th of a shekel, but what is a gerah worth? Take the amount of 1/50 of an homer, which is the weight of one shekel, 1.5075 gallons, and divide it by twenty gerahs. It comes to .075375 khomer gallons, less than a tenth of a gallon, or 1/1000 of an homer.



Verses twenty through twenty four

20 And hwhy spoke to Aaron, You shall have no inheritance in thier land, and shall not be any portion for you in their midst: I am your Portion and your Inheritance in the midst of the Sons of Israel. 21 And behold, I have given to the sons of Levi all the tithes in Israel for an inheritance, of an exchange of their service which they that serve ta-the Service of the Tent of Appointment. 22 And the Sons of Israel, they shall not come near to the Tent of Appointment again, for the bearing of sin to the death. 23 And the Levites shall serve him at ta-the Service of the Tent of Appointment, and they, they shall bear their iniquity: shall be a Statute for Ages for your generations, and they shall not have an inheritance in the midst of the Sons of Israel. 24 For ta-the tithes of the Sons of Israel, which they shall raise to hwhy of a Heave Offering, I have given to the Levites for an inheritance: upon thus, I have said to them, They shall not have an inheritance in the midst of the Sons of Israel.

The Priests do not obtain earthly inheritance. Believe it or not, we as believers in the Messiah are not to have an earthly inheritance either, and it based in the Gospel of John

John 17:16 They are not of the world, even as I am not of the world.

and also in the apostle Peter's epistle

1 Peter 2:9 But ye are... a Royal Priesthood,...

The best source is noted in the Gospel of Matthew

Matthew 6:19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20 But lay up for yourselves treasures in Heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21 For where your treasure is, there will your heart be also.

We are not to have an eartly inheritance, but we are to live for Him and do His will for our Kingdom inheritance.



Verses twenty five through twenty seven

25 And hwhy spoke to Moses, to say, 26 And you shall speak to the Levites, and you shall say to them, When you take from ta the Sons of Israel ta-the tithe which from them, I have given to you in your inheritance, and you shall raise him of a Heave Offering of hwhy, a tithe from the tithe. 27 And your Heave Offering shall be regarded to you, as grain from the grainfloor, and as the fullness from the winepress,

The Levites are to take their tithes that was given to them from the Sons of Israel, as a part of their inheritance, which is a tithe of a tithe, and in verse twenty six, a tithe from the tithe equals a hundredthm or .o1%. The Levites were to use that for a T'rumah, or a Heave Offering to hwhy, and it is to be counted in verse twenty seven "...as grain from the grainfloor and as fullness from the winepress".

Looking at the word GRAINFLOOR

The word for grainfloor is "goh-rehn"- Gimel, Resh Nun Sophit (
Nrg). It is from Strong's Concordance number 1637, and its definition

From an unused root meaning to smooth; a threshing floor (as made even); by analogy any open area: - (barn, corn, threshing-) floor, (threshing-, void) place.


This is where we get our modern English word "grain".



Verse twenty eight

28 thus also you, you shall raise the Heave Offering of hwhy from all your tithes which you receive from ta the Sons of Israel; and you shall give of him ta-the Heave Offering of hwhy to Aaron, the Priest.

T
he Levites are to tithe their portion to Aaron, the High Priest, or to whomever is the High Priest of their day. This is the first time that the Torah has ever mentioned that the Priests are to tithe to the High Priest. This makes sense, as the Levitical Priests can give to Aaron and his sons, because Aaron and his sons were separated from the rest of the Levites to serve in the Holy of Holies and other services the rest of the Levites cannot do. Abraham tithed to Malkhi-Tsedek, the Priest of Elohim, and it's noted in the Torah portion of Lekh L'kha, in book of Genesis

Genesis 14:18 And Melkhi Tsedek, King of Salem, brought bread and wine: and he was the Priest to El Elyon. 19 And blessed him, and said, Blessed be Abram by El Elyon, Possessor of heavens and earth: 20 And blessed be El Elyon, who hath delivered your enemies in your hand. And gave to him tithes of all.

Jacob vowed he would tithe to 
hwhy at the pillar in Beth El, noted in the Torah portion of Toldoth,  in the book of Genesis,

Genesis 28:20 And Jacob vowed a vow, to say, If Elohim will be with me, and will keep me in this way that I am going, and will give to me bread to eat, and garments to clothe, 21 and I return to the house of my father in peace; and hwhy shall be to me for Elohim: 22 And this stone which I have set for a pillar shall be the House of Elohim: and of all which You shall give to me I will tithe a tenth to You.

This is a Brith Khadashah (New Covenant) connection on this matter, and it's in the apostle Paul's book of Hebrews


Hebrews 6:20 Whither the forerunner is for us entered, even Yeshua, made an High Priest for ever after the order of Melkhi Tsedek.

Hebrews 7:1 For this Melchi Tsedek, King of Salem, Priest of the Most High Elohim, who met Abraham returning from the slaughter of the kings, and blessed him; 2 To whom also Abraham gave a tenth part of all; first being by interpretation King of Righteousness, and after that also King of Salem, which is, King of Peace; 3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of Elohim; abideth a Priest continually. 4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. 5 And verily they that are of the sons of Levi, who receive the Office of the Priesthood, have a Commandment to take tithes of the People according to the Torah, that is, of their brethren, though they come out of the loins of Abraham: 6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. 7 And without all contradiction the less is blessed of the better. 8 And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. 9 And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. 10 For he was yet in the loins of his father, when Melkhi Tsedek met him. 11 If therefore perfection were by the Levitical Priesthood, (for under it the People received the Torah,) what further need was there that another Priest should rise after the order of Melkhi Tsedek, and not be called after the order of Aaron? 12 For the Priesthood being changed, there is made of necessity a change also of the Torah. 13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the Altar. 14 For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning Priesthood. 15 And it is yet far more evident: for that after the similitude of Melkhi Tsedek there ariseth another Priest, 16 Who is made, not after the Torah of a Carnal Commandment, but after the power of an endless life. 17 For he testifieth, Thou art a Priest for ever after the order of Melki Tsedek. 18 For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. 19 For the Torah made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto
hwhy. 20 And inasmuch as not without an oath He was made Priest: 21 (For those Priests were made without an oath; but this with an oath by Him that said unto Him, hwhy sware and will not repent, Thou art a Priest for ever after the order of Melkhi Tsedek:) 22 By so much was Yeshua made a surety of a better Covenant. 23 And they truly were many Priests, because they were not suffered to continue by reason of death: 24 But this Man, because He continueth ever, hath an unchangeable Priesthood. 25 Wherefore He is able also to save them to the uttermost that come unto hwhy by Him, seeing He ever liveth to make intercession for them. 26 For such an High Priest became us, who is Holy, harmless, undefiled, separate from sinners, and made higher than the heavens; 27 Who needeth not daily, as those High Priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up Himself. 28 For the Torah maketh men High Priests which have infirmity; but the Word of the Oath, which was since the Torah, maketh the Son, who is consecrated for evermore.

This reveals to us that we, as Kingdom of Priests in Yeshua, are to tithe to Yeshua, our Great Eternal High Priest as an act to be "joined" to Him. 
It doesn't mean for every means to be a physical tithe. It could be through our talents, or it could be what he has called us to do in ministry, or in a congregation, or tithing to a congregation, or a ministry. If He has yet to reveal it, pray to Him to ask Him how to tithe to Him to be "joined" to Him, my fellow Kingdom of Priests in Yeshua.



That ends this week's Torah portion commentary.



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