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TORAH PORTIONS
Myjpsm
MISHPATIM (Judgments)
Exodus 21:1-24:18
There are 52 Aleph-Tavs in this week's Torah portion
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NOTE: All of the yous and yours underlined as "you" and "your" indicates that the you and the your are plural. Also any of the words that are in bold pink lettering as "you" refers to the feminine gender, but it is only applied when it does not commonly refer to a woman. This only is applied to this week's Torah portion text at this time.
CHAPTER 21
Exodus 21:1-36
Exo 21:1 And these are the Judgments which you shall set (put) to their faces. 2 When you purchase (buy) a Hebrite (Hebrew) servant, shall serve six years: and in the seventh shall go out by the Freeness of Innocence (Grace, Nothing). 3 If came on his back (body, self), shall go out on his back (body, self): if he was a husband of a woman (wife), his woman (wife) shall go out with him. 4 If his lord gives a woman (wife) to him, and births to him sons or daughters; the woman (wife) and her children, she shall belong to her lord, and he shall go out on his back (body, self).
5 And if the servant, saying, shall say, I love ta-my lord, ta-my woman (wife), and ta-my sons; I will not go out at my freedom: 6 And his lord shall approach him to The Elohim; and shall approach him to the door, or to the side doorpost; and his lord shall pierce (bore) ta-his ear on an awl (piercing tool); and shall serve him for ages.
7 And when a man shall sell ta-his daughter for a female servant, she shall not go out as the male servants go out. 8 If is evil of her in the eyes of her lord (master) which has not appointed (betrothed) her, and shall redeem her: shall have no rule to sell her to a foreign people, shall have no power in his deception (offense, ?confronting?) against her. 9 If shall appoint (betroth) her to his son, shall do to her according to (as) the ordinance (custom) of the daughters.
10 If shall take another for himself; her flesh (swelling flesh, ?remainder?, food), her coverings (concealments), and her duty of marriage (conjugal rights), shall not be diminished (withdrawn). 11 And if shall not do these three for her, and shall go out free (at nothing) without silver.
12 A striker (Striking) at a man shall die, dying, shall die. 13 And the which does not lie in wait (hunt), and The Elohim shall befall (happen) to his hand; and I will set for you a place which shall flee there.
14 And when a man was presumptuous (proud) over (upon) his neighbor to kill him in guileness (trickery, strategery); you shall take him from with My Altar to the death.
15 And a striker of his father and his mother, dying, shall die.
16 And a stealer a man, and sells him, and was found in his hand, dying, shall die.
17 And cursing (defiling, making light of) his father and his mother, dying, shall die.
18 And when men shall contend (strive), and a man strikes ta-his neighbor against (on, among) a stone, or against (on, among) a fist, and does not die, and falls to the bed: 19 If shall rise, and walks on the outside upon his support item (stick), and the one striking shall be innocent: only shall give at his sitting (dwelling); and healing, shall make heal.
20 And when a man shall strike ta-his male servant or ta-his female servant on a rod, and dies under his hand; avenging (punish), shall be avenged (punished). 21 Surely (Nevertheless, But) if shall continue a day, or two days, shall not be avenged (punished): for he is of his silver.
22 And men, when they fight (quarrel, go out), and they beat (push, hurt) a pregnant woman and her child (lad), they shall come out, and was not injured (hurt): penalizing (fining), shall be penalized (fined) as the which the husband of the woman shall put (set) upon him; and shall give among the magistrates (supplications). 23 And if shall be injured (hurt), and you shall give of her soul for (saking of, stead of) soul, 24 Eye for (saking of, stead of) eye, tooth for (saking of, stead of) tooth, hand for (saking of, stead of) hand, foot for (saking of, stead of) foot, 25 burning (branding, blister) for (saking of, stead of) burning (branding, blister), wound for (saking of, stead of) wound, stripe (bruise) for (saking of, stead of) stripe (bruise).
26 And when a man shall strike ta-the eye of his male servant or ta-the eye of his female servant, and ruins (wastes) her; shall send him away for free for (saking of, steading of) his eye. 27 And if a tooth of his male servant or a tooth of his female servant shall fall out; shall send him away for free for (saking of, steading of) his tooth.
28 And when an ox gores ta-a man or ta-a woman and dies: skullstoning (skullcasting, stoning), shall skullstone (skullcast, stone) the ox, and ta-his flesh shall not be eaten; and the owner of the ox shall be innocent. 29 And if the ox, he was goring from yesterday, threes, and was made known on his owner, and does not guard (keep, observe, heed) him, and kills a man or a woman; the ox shall be skullstoned (skullcasted, stoned), and his owner also shall die.
30 If shall be put (set, applied) upon him a kopher-ransom, and shall give the redemption of his soul according to [(as)] all which is put (set, applied) upon him.
31 Or a son shall be gored or a daughter shall be gored, according to [(as)] this judgment (ordinance) shall be done to him.
32 If the ox shall gore a male servant or a female servant; thirty shekels of silver shall be given to his lord (master), and the ox shall be skullstoned (skullcasted, stoned).
33 And when a man shall open a bore-well, or if a man shall dig a bore-well (bore-pit), and not shall cover (conceal, close) him, and an ox or a donkey shall fall there; 34 the owner of the bore-well (bore-pit) shall repay, shall return silver to his owner; and the dead shall belong to him.
35 And when the ox of a man shall gore ta-the ox of his neighbor and was the death [(and dies)]; and they shall sell ta-the living ox, and they shall halve ta-his silver; and ta-the dead, they shall also halve. 36 Or was known for the ox, he butted viciously from yesterday, threes, and his owner did not guard (keep, observe, heed) him; repaying shall repay ox for (saking of, stead of) the ox; and the dead shall belong to him.
(NOTE: Not all verses will have comments)
Verses one through three
THE TORAIC LAWS OF A SERVANT
MALE SERVANT
1 And these are the Judgments which you shall set (put) to their faces. 2 When you purchase (buy) a Hebrite (Hebrew) servant, shall serve six years: and in the seventh shall go out by the Freeness of Innocence (Grace, Nothing). 3 If came on his back (body, self), shall go out on his back (body, self): if he was a husband of a woman (wife), his woman (wife) shall go out with him.
This segment deals with the Commandment of the Hebrew servant. In general, if the servant is a Hebrew brother, he is to serve six years, and the seventh year is as a Sabbatical year, and the Hebrew that bought his brother has to let him go, the same way if he brought his family with him. When the Hebrew brother is bought, he received free room and board, the same with his family. When the Hebrew man is let go, he as not lacking for the past six years, and it wasn't as if he was starving or lacking shelter.
In my opinoin, this is the yearly version of the weekly Shabbath, but in this case, it is like a day for a year.
It is also noted in the Torah portion of R'ey, in the book of Deuteronomy
Deuteronomy 15:12 If your brother, the Hebrew man, or the Hebrew woman, shall be sold to you, and shall serve you six years; and in the seventh year, you shall send him away free from with you. 13 And when you send him away free from with you, you shall not send him away empty: 14 Furnishing (Supplying), you shall furnish (supply) to him from your flock, and from you grain floor, and from your winepress: which hwhy, your Elohim, has blessed you, you shall give to him. 15 And you shall remember when you were slaves in the land of Egypt, and hwhy, your Elohim, redeemed you: upon thus, I am commanding you ta-this Word today. 16 And shall be, if shall be said to yourself, I will not go out from with you; For loves you and ta-your household, for is good to himself being with you; 17 And you shall take ta-the awl, and shall give her in his ear and on the door, and shall be to you a servant of ages. And you shall also do so to your female servant.
Another question: "Did the Hebrew servant have a home to begin with when he was bought by his Hebrew brother, and if so, was he allowed to check up on his home to make sure it was still there and that no one else is occupying it"? There is no mention of it in the Scriptures, but it might have been possible that it had happened. When the Hebrew servant left, he had to have someplace to return. He could have gone to his family estate, or back to his home, especially if he had his family with him.
Verse four
4 If his lord gives a woman (wife) to him, and births to him sons or daughters; the woman (wife) and her children, she shall belong to her lord, and he shall go out on his back (body, self).
I would like to ask hwhy "How is it that the Hebrew man is the only family member allowed to leave without his wife and children? The children are his, and they were given to him by his master. What happened to the statemetn that the husband and wife becoming one flesh, which is noted in the Torah portion of B'reyshith, in the book of Genesis"?
Genesis 2:24 upon thus shall a man leave ta-his father and ta-his mother and shall cling on his wife, and they shall be of one flesh,
There are a couple of theories to this:
One: the Hebrew owner of the woman servant might have had ulterior motives to give the Hebrew servant a woman servant for a wife, that in hopes he will stay to live with him after the six years of service.
Two: maybe the Hebrew servant has no place to go if he left after six years, and that is why his Hebrew owner was considerate towards him and wanted him to have a life within the home, and gave him a woman to wife to start a family. These are just a couple of theories, but there are potentially more that one can perceive.
I would also say that it could also be of a Kingdom sense for us believers in Yeshua, because when one accepts Yeshua in their lives, they are under the Mastership of hwhy in the Kingdom of Heaven. When hwhy leads a man to a wife, he is marrying his Master's female servant in Yeshua. If they bore children, they are responsible to nurture their children in Yeshua for hwhy's Kingdom Purpose, because Yeshua is "the Master" of their own family. It is rare that one leaves his servantship to hwhy, and if he leaves, he leaves his Kingdom family behind. He's breaking the oneness in Yeshua, and is returning to the worldly culture.
Verses five and six
5 And if the servant, saying, shall say, I love ta-my lord, ta-my woman (wife), and ta-my sons; I will not go out at my freedom: 6 And his lord shall approach him to The Elohim; and shall approach him to the door, or to the side doorpost; and his lord shall pierce (bore) ta-his ear on an awl (piercing tool); and shall serve him for ages.
In the King James Version, the translators misinterpreted to whom the master was to bring the servant to. It was interpreted as "the judges", but that is not what it says in the Hebrew text. In the Hebrew text, it says "Ha-Elohim" (Myhlah)- the Elohim. The servant was to be presented to the Elohim. There were no physical personnel present to witness the event, but it was a covenant event between the master, the Hebrew servant and hwhy. It was a "Heaven and Earth Contract".
In verse six of this week's Torah portion passage, this action for the servant to belong to the Hebrew master required the Hebrew servant by his Hebrew master to pierce the servant's ear onto the master's door or side door post. This would make the Hebrew a servant to that house forever. This was symbolic of Yeshua. Yeshua was pierced by nails- an alternate for the awl, to the cross- an alternate side door post. When Yeshua resurrected on the third day, His Body was made whole again, but He left something physical on His body- His piercings on His Hands, Feet and Side. When Yeshua was pierced to the cross, He became "the Forever Servant to hwhy", and through Yeshua, we as believers become hwhy's Servants. Though Yeshua was pierced by the Roman soldiers, it was hwhy that used them to pierce Him. Therefore hwhy was "The Master" to Yeshua, as well as "the Elohim" to Yeshua.
Later in time, when that Hebrew servant is present with the People, they will see his pierced ear, which states that he is someone's servant forever, and is taken. This is the same situation with Yeshua, because He became hwhy's Servant forever. There was an account referring to Yeshua's Pierced Body, which is noted in the Gospel of John
John 20:24 But Thomas, one of the twelve, called Didymus, was not with them when Yeshua came. 25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in His Hands the Print of the nails, and put my finger into the Print of the nails, and thrust my hand into His Side, I will not believe. 26 And after eight days again His disciples were within, and Thomas with them: then came Yeshua, the doors being shut, and stood in the midst, and said, Peace be unto you. 27 Then saith he to Thomas, Reach hither thy finger, and behold My Hands; and reach hither thy hand, and thrust it into My Side: and be not faithless, but believing. 28 And Thomas answered and said unto Him, My Lord and my Elohim. 29 Yeshua saith unto him, Thomas, because thou hast seen Me, thou hast believed: blessed are they that have not seen, and yet have believed.
Notice that Thomas stated he wanted to see the pierced areas of Yeshua's Body for proof that He came eight days earlier. This is the same exposure when a Hebrew male servant proves to anyone that he belongs to his master forever, in our case as believers, "Yeshua, our Master".
Monte Judah of Lion and Lamb Ministries noted that this is an act to be a bondservant and to not go out free, and us as believers in Yeshua, in which we love our Heavenly Father. We don't want to be free to do things our own way anymore, but to be His Bondservants "forever".
Verse seven
FEMALE SERVANT
7 And when a man shall sell ta-his daughter for a female servant, she shall not go out as the male servants go out.
In other words, as we will see in the next verses, the Hebrew fathers that sell the Hebrew females to be female servants are to be future brides for the Hebrew masters. Primitive as it sounds, but that was the culture of the day.
Verse eight
8 If is evil of her in the eyes of her lord (master) which has not appointed (betrothed) her, and shall redeem her: shall have no rule to sell her to a foreign people, shall have no power in his deception (offense, ?confronting?) against her.
Even if the female servant is not good in appearance, the master is still required to redeem her by marrying her, whether he or his sons. He is not to sell her to unknown people, especially foreign people within the tribe or area in Israel. This was probably based from the account that Jacob's first wife, Leah, who was fainty eyed, meaning that she was not good in appearance.
Verse nine
9 If shall appoint (betroth) her to his son, shall do to her according to (as) the ordinance (custom) of the daughters.
In other words, treat the female servant as if the son was courting a regular Hebrew woman.
Verse ten
10 If shall take another for himself; her flesh (swelling flesh, ?remainder?, food), her coverings (concealments), and her duty of marriage (conjugal rights), shall not be diminished (withdrawn).
The man was to treat the "future" former female servant on equal status compared to a woman that he intends to marry who is not a female servant.
Verse eleven
11 And if shall not do these three for her, and shall go out free (at nothing) without silver.
If the master cannot redeem her from verses eight through ten of this week's Torah portion chapter by redeeming her despite her appearance, treat her as a regular Hebrew woman, and treat her as an equal if the master's son marries another woman, then the master sets her free. It doesn't say where she goes, but she most likely would return to her father.
Question: "Why does it say that she leaves without silver"? Because it relates to the dowry of marriage, which is noted in the next chapter of this week's Torah portion
Exodus 22:16 And if a man allure (entices, opens, deceives) a virgin who is not betrothed, and lays with her, wed (endowing), shall wed (endow) her to himself for a wife. 17 If refusing, her father refuses to give her to him, silver shall be scaled (weighted) according to (as) the Dowry of the Virgins.
Based on this notion, it would apply to the master by giving silver to her father, because one: the father did refused her to be married, and two: she was a female servant and not a free woman.
THE TORAIC LAWS OF SMITING
Verse twelve
12 A striker (Striking) at a man shall die, dying, shall die.
What would happen if this was done today? How much money would be saved in our jail system?
This is based on the Sixth Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus
Exodus 20:13 You shall not murder.
Verses thirteen and fourteen
13 And the which does not lie in wait (hunt), and The Elohim shall befall (happen) to his hand; and I will set for you a place which shall flee there. 14 And when a man was presumptuous (proud) over (upon) his neighbor to kill him in guileness (trickery, strategery); you shall take him from with My Altar to the death.
This would be the Torah to the cities of refuge, which is noted in the Torah portion of Masei, in the book of Numbers
Numbers 35:6 And ta the Cities which you shall give to the Levites shall be ta six Cities of the Refuge, which you shall give for the fleer there, the slayer (murderer): and you shall give upon them forty and two Cities. 7 All of the Cities which you shall give to the Levites shall be forty and eight Cities: them, and ta-their grazing lands, 8 and the Cities which you shall give from the possession of the Sons of Israel: from ta the much you shall multiply; and from ta the few you shall diminish: a man according to (as) the mouth of his inheritance which they shall inherit shall give from his Cities to the Levites.
9 And hwhy spoke to Moses, to, 10 Speak to the Sons of Israel, and you shall say to them, When you go over ta-the Jordan to the land of Canaan; 11 and you shall befall (appoint) to you Cities, they shall be to you Cities of Refuge (for Refuge); and the slayer that strikes a soul in ignorance shall flee there. 12 And they shall be to you the Cities for Refuge from the avenger (revenger); and the slayer shall not die until he stands to the face of the Congregation for the judgment. 13 And the Cities which you shall give: six Cities of Refuge, they shall be to you. 14 ta Three of the Cities you shall give from over by the Jordan, and ta three Cities shall you shall give in the land of Canaan, shall be Cities of Refuge. 15 To the Sons of Israel, and to the stranger, and to the dweller (tenant) in their midst, they shall be these six Cities for refuge: for the fleer there of anyone striking a soul in ignorance.
16 And if has struck him on a vessel of iron and dies, he is a murderer. Dying, the murderer (slayer) shall die,
17 and if on a stone at hand which shall die on her, strikes him and dies, he is a murderer (slayer). Dying, the murderer (slayer) shall die.
18 or on a vessel of a tree (wood) at hand which shall die on him has struck him, and dies, he is a murderer (slayer). Dying, the murderer (slayer) shall die.
19 The avenger (revenger) of the blood, he shall execute ta-the murderer (slayer): he shall execute him (make him die) in his impinging against him.
20 And if has pushed him in hatred, or has thrown (had cast) upon him in laying of wait (chase), and dies; 21 or in enmity has struck him on his hand and dies: dying, the striker shall die; he is a murderer (slayer): the avenger (revenger) of the blood shall execute (make die) ta-the murderer (slayer) in his impinging on him.
22 And if in a moment (instant) on no emnity he pushed him, or threw (cast) any vessel upon him on no laying of wait (chase), 23 or on any stone which shall die on her in not seeing, and shall fall upon him, and shall die, and he was not an enemy to him, and was not seeking (beseeching) his evil: 24 And the Congregation shall judge between the striker and between the avenger (revenger) of the blood upon these Judgments: 25 and the Congregation shall deliver ta-the slayer from the hand of the avenger (revenger) of the blood, and the Congregation shall return him to the City of his Refuge which had fled there: and shall return in her until the death of the High Priest of whom was anointed him on the Sacred (Holy) Oil.
26 And if going out, the slayer shall go out of ta-the border of the City of his Refuge which had fled there; 27 and the avenger (revenger) of the blood finds out him out from outside by the border of the City of his Refuge, and the avenger (revenger) of the blood slays (murders) ta-the slayer; blood shall not be to him: 28 for was to dwell in the City of his Refuge until the death of the High Priest: and after the death of the High Priest, the slayer can return to the land of his possession. 29 And these shall be to you for a Statute of Judgment for your generations in all of your dwellings.
30 Anyone striking a soul, by the mouth of two witnessess shall slay ta-the slayer: and one witness shall not heed (eye) against a soul to the death. 31 And you shall not take a cover-ransom for the soul of a murderer (slayer), whom he was guilty (wicked) to the death: for dying, shall die. 32 And you shall not take a cover-ransom to flee to the City of his Refuge, to return to the dwelling in the land, until the death of the Priest. 33 And you shall not pollute (profane) ta-the land which you are in her: for the blood, he pollutes (profanes) ta-the land: and for the land, shall not be cover-ransomed for the blood that was shed in her, for but on the blood shedded of him. 34 And you shall not make unclean [(shall not defile)] ta-the land which you reside (dwell) in her which I reside (dwell) in her midst: for I, hwhy, am dwelling in the midst of the Sons of Israel.
In verse fourteen of this week's Torah portion passage, there were accounts that were close to this Commandment. The first account had to do with Adonijah, brother of Solomon, which is noted in the book of the Kings
1 Kings 1:5 Then Adonijah, the son of Haggith, exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and fifty men to run before him. 6 And his father had not displeased him at any time in saying, Why hast thou done so? And he also was a very goodly man; and his mother bare him after Absalom....10 But ta-Nathan, the prophet, and Benaiah, and ta-the mighty men, and ta-Solomon his brother, he called not. 11 Wherefore Nathan spake unto Bathsheba, the mother of Solomon, saying, Hast thou not heard that Adonijah, the son of Haggith, doth reign, and David, our lord, knoweth it not? 12 Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save ta-thine own soul, and ta-the soul of thy son Solomon. 13 Go and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying, Assuredly Solomon, thy son, shall reign after me, and he shall sit upon my throne? Why then doth Adonijah reign? 14 Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm ta-thy words.... 39 And Zadok, the Priest, took ta-an Horn of Oil out of the Tabernacle, and anointed ta-Solomon. And they blew the shofar; and all of the People said, Let live King Solomon! 40 And all of the People came up after him, and the People piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them. 41 And Adonijah and all of the guests that were with him heard it as they had made an end of eating. And when Joab heard ta-the sound of the shofar, he said, Wherefore is this noise of the city being in an uproar? 42 And while he yet spake, behold, Jonathan, the son of Abiathar, the Priest, came: and Adonijah said unto him, Come in; for thou art a valiant man, and bringest good tidings. 43 And Jonathan answered and said to Adonijah, Verily our lord, king David, hath made ta-Solomon king. 44 And the king hath sent with him ta-Zadok, the Priest, and ta-Nathan, the prophet, and Benaiah, the son of Jehoiada, and the Cherethites, and the Pelethites, and they have caused him to ride upon the king's mule: 45 And Zadok, the Priest, and Nathan, the prophet, have anointed him king in Gihon: and they are come up from thence rejoicing, so that the city rang again. This is the noise that ye have heard. 46 And also Solomon sitteth on the throne of the kingdom. 47 And moreover the king's servants came to bless ta-our lord, king David, saying, Elohim make ta-the name of Solomon better than thy name, and make ta-his throne greater than thy throne. And the king bowed himself upon the bed. 48 And also thus said the king, Blessed be hwhy, Elohim of Israel, which hath given one to sit on my throne this day, mine eyes even seeing it. 49 And all of the guests that were with Adonijah were afraid, and rose up, and went every man his way. 50 And Adonijah feared because of Solomon, and arose, and went, and caught hold on the Horns of the Altar. 51 And it was told Solomon, saying, Behold, Adonijah feareth ta-king Solomon: for, lo, he hath caught hold on the Horns of the Altar, saying, Let king Solomon swear unto me to day that he will not slay ta-his servant with the sword. 52 And Solomon said, If he will shew himself a worthy man, there shall not an hair of him fall to the earth: but if wickedness shall be found in him, he shall die. 53 So king Solomon sent, and they brought him down from the Altar. And he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house.
The second account regards Joab shortly after king Solomon ruled on the throne, which is noted in the book of the Kings
1 Kings 2:1 Now the days of David drew nigh that he should die; and he charged ta-Solomon his son, saying,... 5 Moreover thou knowest also ta what Joab the son of Zeruiah did to me, and what he did to the two captains of the armies of Israel, unto Abner, the son of Ner, and unto Amasa, the son of Jether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet. 6 Do therefore according to thy wisdom, and let not his hoar head go down to the grave in peace.... 28 Then tidings came to Joab: for Joab had turned after Adonijah, though he turned not after Absalom. And Joab fled unto the Tent of hwhy, and caught hold on the Horns of the Altar. 29 And it was told king Solomon that Joab was fled unto the Tent of hwhy; and, behold, he is by the Altar. Then Solomon sent ta-Benaiah, the son of Jehoiada, saying, Go, fall upon him. 30 And Benaiah came to the Tent of hwhy, and said unto him, Thus saith ta-the king, Come forth. And he said, Nay; but I will die here. And Benaiah brought the king word again, saying, Thus said Joab, and thus he answered me. 31 And the king said unto him, Do as he hath said, and fall upon him, and bury him; that thou mayest take away the innocent blood, which Joab shed, from me, and from the house of my father. 32 And hwhy shall return ta-his blood upon his own head, who fell upon two men more righteous and better than he, and slew them with the sword, my father, David, not knowing thereof, to wit, ta-Abner, the son of Ner, captain of the army of Israel, and ta-Amasa, the son of Jether, captain of the army of Judah. 33 Their blood shall therefore return upon the head of Joab, and upon the head of his seed for ever: but upon David, and upon his seed, and upon his house, and upon his throne, shall there be peace for ever from hwhy. 34 So Benaiah, the son of Jehoiada, went up, and fell upon him, and slew him: and he was buried in his own house in the wilderness.
Verse fifteen
15 And a striker of his father and his mother, dying, shall die.
One should not hit his father or mother. This is a physical act of disrespect and dishonor for giving him life. As the Fifth Word (Commandment) says, which is noted in the Torah portion of Yithro, in the book of Exodus
Exodus 20:12 Honor (Give weight) ta-your father and ta-your mother, by that, your days may be lengthened (long) upon the ground which hwhy, your Elohim, is giving to you.
Verse sixteen
16 And a stealer a man, and sells him, and was found in his hand, dying, shall die.
Anyone heard of selling babies or selling people for sex traffic in India and other nations, maybe the United States? These people are the ones that should die. This week's Torah portion passage was most likely the result of the account of Joseph's brothers selling him into slavery. In another perspective, the man who would have been sold, could potentially become an ancestor of Yeshua via His mother, Miriam, or an ancestor of Yeshua's legally adopted father, Joseph.
This is based on the Seventh Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus
15 You shall not steal.
Verse seventeen
17 And cursing (defiling, making light of) his father and his mother, dying, shall die.
This is a verbal attack against ones father and mother, the two people who gave him life. This is an act against the Fifth Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus
Exodus 20:12 Honor (Give weight) ta-your father and ta-your mother, by that, your days may be lengthened (long) upon the ground which hwhy, your Elohim, is giving to you
If one curses the parents physically, it is also a curse against hwhy.
Looking at the word CURSING
The Hebrew word for curse is "kah-lahl"- Kuph, Lamed, Lamed (llq). It is from Strong's Concordance number 7043, and its definition
A primitive root; to be (causatively make) light, literally (swift, small, sharp, etc.) or figuratively (easy, trifling, vile, etc.): - abate, make bright, bring into contempt, (ac-) curse, despise, (be) ease (-y, -ier), (be a, make, make somewhat, move, seem a, set) light (-en, -er, ly, -ly afflict, -ly esteem, thing), X slight [-ly], be swift (-er), (be, be more, make, re-) vile, whet.
Kalal means in this case "curse", and it also could mean "kill". Also this is where we get our modern English word "kill".
When one curses his own parents, they are indirectly "killing" them. When hwhy commands them to be killed which is the Hebrew word "mooth"- Mem, Vav, Tav (twm), though not the same Hebrew word, the child is reaping what the child is sowing by "killing" his or her parents through one's own words, and he or she will be physically killed. hwhy was serious when he revealed this penalty to the child who cursed/killed their parents. The act by this child would be a potential act of being unthankful to the child's parents for giving that child life, and hwhy's response to that is death.
There is an account of one cursing hwhy, which is noted in the Torah portion of Emor, in the book of Leviticus
Leviticus 24:10 And went out a son of an Israelitess woman, and he was a son of an Egyptian man in the midst of the Sons of Israel: and the son of the Israelitess and the Israelite man, they quarreled in the Camp; 11 And the son of the Israelitess blasphemed ta-the Name, and cursed. And they brought him to Moses: and the name of his mother was Shelomith, daughter of Dibri, of the tribe of Dan. 12 And they made him stay in the keeping to be declared to them upon the Mouth of hwhy.
13 And hwhy spoke to Moses, to say, 14 Bring forth ta-the cursing one to from outside by the Camp; and all that heard, they shall support (lay) ta-their hands upon his head, and all of the Congregation, they shall stonecast him. 15 And you shall speak to the Sons of Israel, to say, If a man, a man, shall curse his Elohim, and shall bear his sin. 16 And of blaspheming the Name of hwhy, dying, shall die; all of the Congregation, stoning (stonecasting), they shall stone (stonecast) on him: as the stranger, as the native, shall die in his blaspheming the Name.
17 And if a man shall strike any soul of an Adam (a man), dying, shall die. 18 And a striker of a soul of an animal shall repay soul for soul. 19 And if a man shall give a blemish against his neighbor, as the which was done, so shall be done to him; 20 break (crush, fracture) for break (crush, fracture), eye for eye, tooth for tooth: as which was given a blemish on the Adam (man), so shall be given on him. 21 And a striker of an animal shall repay her: and a striker of an Adam (a man) shall die. 22 One Judgment shall be for yourselves, shall be as the stranger as the native: for I am hwhy, your Elohim. 23 And Moses spoke to the Sons of Israel, and they brought out ta-the cursing one to from outside by the Camp, and they stoned (stonecasted) him of stones. And the Sons of Israel, they did as the which hwhy commanded ta-Moses.
Not only did their son blasphemed hwhy, but he dishonored his parents who were following hwhy.
As I noted in the Torah portion Yithro, in the book of Exodus, the parents are the "bridge" to the vertical's first Four Words (Commandments), and the horizontal's last Five Words (Commandments). Also the parents are the highest physical beings in a "physical" family relationship on earth.
Verses eighteen and nineteen
18 And when men shall contend (strive), and a man strikes ta-his neighbor against (on, among) a stone, or against (on, among) a fist, and does not die, and falls to the bed: 19 If shall rise, and walks on the outside upon his support item (stick), and the one striking shall be innocent: only shall give at his sitting (dwelling); and healing, shall make heal.
I have heard a lot of court cases on the news where the injured people get compensation for the injuries they received that would prevent them from working. Unfortunately, not all cases go that way.
Verses twenty and twenty-one
20 And when a man shall strike ta-his male servant or ta-his female servant on a rod, and dies under his hand; avenging (punish), shall be avenged (punished). 21 Surely (Nevertheless, But) if shall continue a day, or two days, shall not be avenged (punished): for he is of his silver.
Looking at the word AVENGING/AVENGED
The Hebrew word for avenging and avenged is "nah-kahm"- Nun, Kupf, Mem Sophit (Mqn). It is from Strong's Concordance number 5358, and it definition
A primitive root; to grudge, that is, avenge or punish: - avenge (-r, self), punish, revenge (self), X surely, take vengeance.
In other words, if the male and female servants are dead, the master is liable, but if they were still alive, the master will not be accountable, because they were his servants bought by silver.
I would not be surprised if the southern states plantation owners in the United States before the Civil War used verse twenty-one of this week's Torah portion passage as their excuse to have slaves. If they did, they should have applied verse twenty of this week's Torah portion passage as well. There was no doubt that slaves from the plantations were killed by their plantation masters, which would potentially meant that all of the plantation owners would have been put to death according to the Commandment. Maybe that is why hwhy allowed the Civil War to occur in order to right the wrong.
Verses twenty two through twenty five
22 And men, when they fight (quarrel, go out), and they beat (push, hurt) a pregnant woman and her child (lad), they shall come out, and was not injured (hurt): penalizing (fining), shall be penalized (fined) as the which the husband of the woman shall put (set) upon him; and shall give among the magistrates (supplications). 23 And if shall be injured (hurt), and you shall give of her soul for (saking of, stead of) soul, 24 Eye for (saking of, stead of) eye, tooth for (saking of, stead of) tooth, hand for (saking of, stead of) hand, foot for (saking of, stead of) foot, 25 burning (branding, blister) for (saking of, stead of) burning (branding, blister), wound for (saking of, stead of) wound, stripe (bruise) for (saking of, stead of) stripe (bruise).
Looking at this week's Torah portion passage, one can see the popular verses "eye for eye, tooth for tooth", etc. Looking at this in context, the eye for eye, etc., was applied to the pregnant woman and to the baby that came out of the mother's womb. If a baby's eye or the pregnant woman's eye was damaged, the one that caused it will have his eye damaged, etc.
Indirectly related, Yeshua also noted of this repaying factor, which is noted in the Gospel of Matthew
Matthew 5:38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
Verse twenty six and twenty seven
26 And when a man shall strike ta-the eye of his male servant or ta-the eye of his female servant, and ruins (wastes) her; shall send him away for free for (saking of, steading of) his eye. 27 And if a tooth of his male servant or a tooth of his female servant shall fall out; shall send him away for free for (saking of, steading of) his tooth.
This means that the Hebrew master who damages the Hebrew servant's eye, or tooth, shall let the servant go, because the servant's body part was damaged by his brother who was the master, which handicaps his physical potential to serve.
Yeshua talked about this week's Torah portion passage of smiting, which are noted in the Gospels of Matthew and Luke
Matthew 5:38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
Luke 6:29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. 30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. 31 And as ye would that men should do to you, do ye also to them likewise. 32 For if ye love them which love you, what thank have ye? For sinners also love those that love them. 33 And if ye do good to them which do good to you, what thank have ye? For sinners also do even the same. 34 And if ye lend to them of whom ye hope to receive, what thank have ye? For sinners also lend to sinners, to receive as much again. 35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the Children of the Highest: for he is kind unto the unthankful and to the evil. 36 Be ye therefore merciful, as your Father also is merciful. 37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: 38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.
Did Yeshua change the Torah because of this matter? No, He didn't. He applied it in a different perspective to say that this is one's act of revenge and repayment by "giving" the other cheek. This is what the Apostle Paul noted, which is noted in the book of Acts
Acts 20:35 I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the Words of the Lord Yeshua, how he said, It is more blessed to give than to receive.
This is the basis of Matthew 5:38-39 and Luke 6:29-38 noted above.
Verse twenty eight
THE TORAIC LAWS OF ANIMALS
28 And when an ox gores ta-a man or ta-a woman and dies: skullstoning (skullcasting, stoning), shall skullstone (skullcast, stone) the ox, and ta-his flesh shall not be eaten; and the owner of the ox shall be innocent.
As it is known, the male is called an ox, and it has horns. The reason it is mentioned, because this would have been the first time an ox gored a human, and it was unknown to the owner. That is why the owner would be innocent.
The reason that the flesh of the ox is not to be eaten, because if one eats the ox's flesh, the attitude, or the "evil spirit", of the ox impacted its flesh. And if I am correct, that flesh carries genetic memory of that ox's attitude. If one eats it, that person would say, in an immoral sense, that it is "OK" for animals to gore humans, and that person who eats that animal would be stating that the person had no regard for human life.
Looking at the word SKULLCAST (SKULLSTONE, WEIGHTCAST, STONECAST)
The Hebrew word for skullcast (skullstone, weightcast, stonecast) is "sah-kahl"- Samek, Kuph, Lamed (lqo). It is from Strong's Concordance number 5619, and its definition
A primitive root; properly to be weighty; but used only in the sense of lapidation or its contrary (as if a delapidation): - (cast, gather out, throw) stone (-s), X surely.
Sakal means "weighty".
This is where we get our modern English word "skull", because the most probable location to kill with stones is at the head where the "skull" is located.
Verse twenty nine
29 And if the ox, he was goring from yesterday, threes, and was made known on his owner, and does not guard (keep, observe, heed) him, and kills a man or a woman; the ox shall be skullstoned (skullcasted, stoned), and his owner also shall die.
The owner was warned that the ox had a record of goring people in the past, and if it happened again, the owner will die with the ox. The owner is liable and had to die, because a soul died on his knowledge of his ox's tendencies and did not proact to prevent the ox from doing any more harm, and thus, was responsible for that soul's life, as if he did it himself.
Verses thirty and thirty-one
30 If shall be put (set, applied) upon him a kopher-ransom, and shall give the redemption of his soul according to [(as)] all which is put (set, applied) upon him. 31 Or a son shall be gored or a daughter shall be gored, according to [(as)] this judgment (ordinance) shall be done to him.
Verse thirty of this week's Torah portion passage relates to verse twenty eight of this week's Torah portion passage from the result of the owner's lack of knowledge, that the members of the gored one would ask for what would be our modern "compensation".
Verse thirty two
32 If the ox shall gore a male servant or a female servant; thirty shekels of silver shall be given to his lord (master), and the ox shall be skullstoned (skullcasted, stoned).
This is so, because the male and female servants are purchased with silver and are not of free people status. The punishment for their deaths was not as harsh. That is why the payment was thirty shekels of silver.
Looking at the word GORE
The Hebrew word for gore is "nah-gakh"- Nun, Gimel, Khet (xgn). It is from Strong's Concordance number 5055, and its definition
A primitive root; to but with the horns; figuratively to war against: - gore, push (down, -ing).
Verses thirty three and thirty four
THE TORAIC LAWS ON WELLS
33 And when a man shall open a bore-well, or if a man shall dig a bore-well (bore-pit), and not shall cover (conceal, close) him, and an ox or a donkey shall fall there; 34 the owner of the bore-well (bore-pit) shall repay, shall return silver to his owner; and the dead shall belong to him.
Maybe this is the verse Yeshua played on, in relevence to a well, when He talked to His disciples regarding the blind leading the blind to a ditch, which is noted in the Gospel of Matthew
Matthew 15:12 Then came His disciples, and said unto Him, Knowest thou that the Pharisees were offended, after they heard this saying? 13 But He answered and said, Every plant, which My Heavenly Father hath not planted, shall be rooted up. 14 Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.
Other translations, including the Armenian Peshitta, interpreted ditch as "pit", but it could potentially mean a dry well.
Looking at the word WELL
The Hebrew word for well is "bohr"- Bet, Vav, Resh (rwb). It is from Strong's Concordance number 953, and its definition
From H952 (in the sense of H877); a pit hole (especially one used as a cistern or prison): - cistern, dungeon, fountain, pit, well.
from 952 "boor" (rwb), and its definition
A primitive root; to bore, that is, (figuratively) examine: - declare.
This is where we get our modern English word "bore" as in boring a hole.
Looking at this word in the Hebrew text in verse thirty three of this week's Torah portion passage, the first well is spelled Bet, Vav, Resh (rwb), but the second word is missing the Vav (rb). In verse thirty four of this week's Torah portion passage, we see the Hebrew letter Vav return in the word pit (rwb). This is how it looks in these two verses:
33 And when a man shall open a bore-well (bore-pit) (rwb), or if a man shall dig a bore-well (bore-pit) (rwb), and not shall cover (conceal, close) him, and an ox or a donkey shall fall there; 34 the owner of the bore-well (bore-pit) (rwb) shall repay, shall return silver to his owner; and the dead shall belong to him.
Why was the Vav removed in the second word when they were digging the bored-well in verse thirty three? The letter "Vav" is a Paleo-Hebrew picture of a nail. It is because the first pit had "an attachment"- the "Vav"- to cover it, hence the act to "open" it, and the second pit did not, because it was dug without a lid, hence the missing Vav.
Verses thirty five and thirty six
35 And when the ox of a man shall gore ta-the ox of his neighbor and was the death [(and dies)]; and they shall sell ta-the living ox, and they shall halve ta-his silver; and ta-the dead, they shall also halve. 36 Or was known for the ox, he butted viciously from yesterday, threes, and his owner did not guard (keep, observe, heed) him; repaying shall repay ox for (saking of, stead of) the ox; and the dead shall belong to him.
This is different than other judgments. The owner of the ox that was killed did not get full retribution, but the two parties split the silver of the live ox that was sold 50/50, as well as splitting the dead ox to each other. Why did hwhy allow the result to be a shared judgment? Because it was a "split decision" :) .
Verse thirty six of this week's Torah portion passage is the similar result as in verse twenty nine of this week's Torah portion passage.
Indirecetly related, King Solomon used this judgment in an historic account regarding two women with a dead child and a living child, which is noted in the book of Kings
1 Kings 3:16 Then came there two women, that were harlots, unto the king, and stood before him. 17 And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house. 18 And it came to pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in the house. 19 And this woman's son died in the night; because she overlaid it. 20 And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid ta-her dead son in my bosom. 21 And when I rose in the morning to give ta-my son suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear. 22 And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king. 23 Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living. 24 And the king said, Bring me a sword. And they brought a sword before the king. 25 And the king said, Divide ta-the living son in two, and give ta-half to the one, and ta-half to the other. 26 Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living son, and in no wise slay it. But the other said, Let it be neither mine nor thine, but divide it. 27 Then the king answered and said, Give her the living son, and in no wise slay it: she is the mother thereof. 28 And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the Wisdom of Elohim was in him, to do judgment.
King Solomon used verse thirty five of this week's Torah portion passage and applied it to the case between the two women regarding the living son. One son was dead and the other was alive. One could not sell a human, so King Solomon played on the judgment by attempting to divide the living son 50/50 to each other, but only to reveal who was the true mother of the living son who would show mercy onto her son to stay alive. Pretty clever.
CHAPTER 22
Exodus 22:1-31
(21:37-22:30 in the Hebrew)
Exo 22:1 When a man shall steal an ox or a lamb, and slaughters him or sells him, shall repay five of the herd for (saking of, stead of) the ox and four of the flock for (saking of, stead of) the lamb.
2 If the stealer (thief) is found burglarizing, and is struck, and is the death (and dies), bloods shall not be [(shall not be bloods)] to him. 3 If the sun had irradiated (rayed) upon him, bloods shall be [(shall be bloods)] to him; repaying, shall repay; If nothing belongs to him, and shall be sold on his stealing (theft).
4 If finding, she shall be found in his hand that was stolen [(the stolen)] alive from an ox, unto an donkey, unto a lamb; shall repay double.
5 When a man shall kindle (arsonize, do arson at, burn, ?feed?) a field or vineyard, and sends away ta-his cattle (consuming animals), and shall consume (feed) in the field of another; shall repay from the goodness of his field and from the goodness of his vineyard. 6 When a fire, she goes out (breaks out), and finds thorns (prickers), and devours (consumes) the sheaf stacks, or the arisen stalks (grain stalks), or the field; repaying, shall repay the one kindling (arsonizing, burning, ?feeding?) [(the kindler, (arsonist, burner, ?feeder?)] ta-the kindled (arsonizing, burned, ?fed?).
7 When a man shall give to his neighbor silver or vessels to guard (keep, observe, watch), and is stolen from the house of the man; If the stealer (thief) shall be found, shall repay double. 8 If the stealer is not found, and the owner of the house shall be brought near to The Elohim, if had not sent forth (sent out) his hand on the deputyship (ministry, employment, business, ?goods?) of his neighbor. 9 Over (Upon) every word of transgression, over (upon) an ox, over (upon) a donkey, over (upon) a lamb, over (upon) clothing, over (upon) anything lost (perished), which is said for this is his, shall come the word of both of them unto The Elohim; which Elohim shall declare wicked (condemn, declare wrong) shall repay double to his neighbor.
10 When a man shall give to his neighbor a donkey, or an ox, or a lamb, and any animal to guard (keep, observe, watch); and dies, or is injured (hurt), or is captured, was not seeing [(had not been seeing, without seeing)]: 11 An Oath of hwhy, she shall be between both of them if had not sent forth (sent out) his hand on the deputyship (ministry, employment, business, ?goods?) of his neighbor; and his owner shall take, and shall not repay. 12 And if stolen, is stolen from with him, shall repay to his owner. 13 If torn, is torn, they shall bring a witness (testifier), and shall not repay that was torn.
14 And if a man shall borrow (ask) from with his neighbor, and is shever-hurt (shever-broken), or dies, his owner was not with him, repaying, shall repay. 15 If his owner was with him, shall not repay: if was hired, he came on his hire.
16 And when a man allures (entices, opens, flatters, persuades) a virgin which is not betrothed (engaged), and lays with her, wed (endowing), shall wed (endow) her to himself for a woman (wife). 17 If refusing, her father refuses to give her to him, silver shall be scaled (weighed) according to [(as)] the Dowry of the Virgins.
18 You shall not have alive a sorcerer (whisperer, enchanter, witch).
19 Any laying with an animal, dying, shall die.
20 A sacrificer to an elohim shall be secluded (flattened, devoted to religious destruction, blunted) failing by his aloneness to hwhy.
21 You shall not maltreat (mistreat, suppress, vex) a sojourner (stranger), and you shall not oppress him: for you were sojourners (strangers) in the land of Egypt. 22 You shall not afflict any widow, and an orphan (fatherless). 23 If afflicting, you afflict him, for if crying, shall cry to Me, hearing, I will hear his cry; 24 And My Anger will glow, and I will kill (smite) you on the sword; and your wives, they will be widows, and your sons will be orphans (fatherless).
25 If you lend silver to ta-My People ta-the poor with you, you shall not be to him as a creditor (usurer), you shall not put (set) interest (a debt) upon him.
26 If pledging (binding), you pledge (bind) clothing of your neighbor, you shall return to him unto the going of the sun: 27 For she is his covering (concealment) by her aloneness, she is his clothing for his skin: On what shall be lain? And shall be, when shall cry to me, I will hear; for I am Gracious.
28 You shall not revile (make light, despise, make contempt) Elohim, and you will not curse a ruler (leader) among your People.
29 You will not delay your filled fruits (fullness, abundance), and of your liquors (juices, weepings, tearings): You will give to Me the firstborn of your sons. 30 So you shall do to your oxen, to your flock: seven days shall be with his mother; on the eighth day you shall give him to Me.
31 And you shall be Sacred (Holy) Men to Me: and you shall not eat flesh torn in the field; you will send (cast, throw) him to the dogs.
(NOTE: Not all verses will have comments)
Verse one
1 If a man steals an ox (bull), or a lamb, and slaughters him, or sells him; shall repay five of a herd for (saking of, stead of) the ox (bull), and four of a flock for (of saking of, of stead of) the lamb.
Notice that the person did not repay the bull for one bull, but five bullocks, and neither was the repay of the sheep for one sheep, but "four young animals".
Looking at the following words:
BULL
The Hebrew word for bull is "shohr"- Shin, Vev, Resh (rws). It is from Strong's Concordance number 7794, and its definition
From H7788; a bullock (as a traveller). wall used by mistake for H7791: - bull (-ock), cow, ox, wall [by mistake for H7791].
from 7788 "shoor" (rws), and its definition
A primitive root; properly to turn, that is, travel about (as a harlot or a merchant): - go, sing. See also H7891.
BULLOCK
The Hebrew word for bullock is "bah-kahr"- Bet, Kuph, Resh (rqb). It is from strong's concordance number 1241, and its definition
From H1239; a beeve or animal of the ox kind of either gender (as used for ploughing); collectively a herd: - beeve, bull (+ -ock), + calf, + cow, great [cattle], + heifer, herd, kine, ox.
from 1239 "bah-kahr" (rqb), and its definition
A primitive root; properly to plough, or (generally) break forth, that is, (figuratively) to inspect, admire, care for, consider: - (make) inquire (-ry), (make) search, seek out.
LAMB
The Hebrew word for lamb is "tsohn"- Tsade, Aleph, Nun Sophit (Nau). It is from Strong's Concordance number 6629, and its definition
From an unused root meaning to migrate; a collective name for a flock (of sheep or goats); also figuratively (of men): - (small) cattle, flock (+ -s), lamb (+ -s), sheep ([-cote, -fold, -shearer, -herds]).
SHEEP
The Hebrew word for sheep is "seh"- Shin, Heh (hs). It is from Strong's Concordance number 7716, and its definition
Probably from H7582 through the idea of pushing out to graze; a member of a flock, that is, a sheep or goat: - (lesser, small) cattle, ewe, lamb, sheep.
from 7582 "shah-ah" (has), and its definition
A primitive root; to rush; by implication to desolate: - be desolate, (make a) rush (-ing), (lay) waste.
The purpose for repaying with all of these bulls or sheep is that they would have birthed the next generation of oxes and lambs. This would give the owner a head start as if his bullock or sheep has already birthed its offspring.
This week's Torah portion passage was applied by the Prophet Nathan who came to King David to plead a case to him, and King David's judgment was based on this Toraic verse, which is noted in the book of the prophet Samuel
2 Samuel 12:1 And hwhy sent ta-Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor. 2 The rich man had exceeding many flocks and herds: 3 But the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his sons; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter. 4 And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took ta-the poor man's ewe lamb, and dressed it for the man that was come to him. 5 And David's anger was greatly kindled against the man; and he said to Nathan, As hwhy liveth, for a son of death is the man that hath done this: 6 And he shall restore ta-the ewe lamb fourfold, because he did ta-this thing, and because he had no pity. 7 And Nathan said to David, Thou art the man. Thus saith hwhy, Elohim of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul; 8 And I gave thee ta-thy lord's house, and ta-thy lord's wives into thy bosom, and gave thee ta-the House of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things. 9 Wherefore hast thou despised the Word of hwhy, to do evil in his sight? Thou hast killed Uriah, the Hittite, with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the sons of Ammon. 10 Now therefore the sword shall never depart from thine house; because thou hast despised Me, and hast taken ta-the wife of Uriah, the Hittite, to be thy wife. 11 Thus saith hwhy, Behold, I will raise up evil against thee out of thine own house, and I will take ta-thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun. 12 For thou didst it secretly: but I will do ta-this thing before all of Israel, and before the sun. 13 And David said unto Nathan, I have sinned against hwhy. And Nathan said unto David, hwhy also hath put away thy sin; thou shalt not die.
Just because David was given mercy by hwhy that he would not die does not mean that the judgment would go unpunished. But King David added a judgment in the Samuel passage that was not in the verse in this week's Torah portion passage:
...for a son of death is the man that hath done this...
King David had to restore fourfold himself for what he did, and thus, based on the judgement by the prophet Nathan, the four would be dead as well, but the question is "How was that fulfilled"?
I have yet to hear anyone revealed this answer. These are the four lambs to be repaid and all of the sources are noted in the book of the prophet Samuel:
THE FIRST LAMB
2 Samuel 12:14 Howbeit, because by this deed thou hast given great occasion to ta-the Enemies of hwhy to scorn, the son also that is born unto thee dying he shall die. 15 And Nathan departed unto his house. And hwhy struck ta-the lad that Uriah's wife bare unto David, and it was very sick. 16 David therefore besought ta-the Elohim for the young one; and David fasted, and went in, and lay all night upon the earth. 17 And the elders of his house arose, and went to him, to raise him up from the earth: but he would not, neither did he eat bread with them. 18 And it came to pass on the seventh day, that the lad died. And the servants of David feared to tell him that the lad was dead: for they said, Behold, while the lad was yet alive, we spake unto him, and he would not hearken unto our voice: how will he then vex himself, if we tell him that the lad is dead? 19 But when David saw that his servants whispered, David perceived that the lad was dead: therefore David said unto his servants, Is the lad dead? And they said, He is dead.
Notice in verse seventeen of Samuel's passage that it says the baby boy died on the seventh day. It could be that according to the basis of Toraic law and ancient culture, if the baby boy survived unto the eighth day, David and Bathsheba would have to take it to the Priests to have it circumcised, and they would have to give the baby a name, as Joseph and Mary did, which is noted in the Gospel of Luke
Luke 2:21 And when eight days were accomplished for the circumcising of the child, his name was called YESHUA, which was so named of the angel before he was conceived in the womb.
But David and Bathsheba bore the child through their act of adultery, and they would have maintained their defilement as long as the baby was alive, which was the fruit of their defilement. If hwhy allowed this baby to stay alive, the male baby would live in the sins of their parents throughout his life and would have been evily reputed by the People. It was hwhy's Grace and Mercy that the boy died before he was circumcised and given a name for David and Bathsheba's sake. Also, if this baby stayed alive and David gave him the kingship, Yeshua would have been disqualified to be the Messiah, because of the fruition of the adultery manifested in this child by David and Bathsheba.
David and Bathsheba's newborn son: "The First Lamb" to die.
THE SECOND LAMB
2 Samuel 13:11 And when she had brought them unto him to eat, he took hold of her, and said unto her, Come lie with me, my sister. 12 And she answered him, Nay, my brother, do not force me; for no such thing ought to be done in Israel: do not thou ta-this folly. 13 And I, whither shall I cause ta-my shame to go? And as for thee, thou shalt be as one of the fools in Israel. Now therefore, I pray thee, speak unto the king; for he will not withhold me from thee. 14 Howbeit he would not hearken unto her voice: but, being stronger than she, forced her, and lay with her. 15 Then Amnon hated her exceedingly; so that the hatred wherewith he hated her was greater than the love wherewith he had loved her. And Amnon said unto her, Arise, be gone. 16 And she said unto him, There is no cause: this evil in sending me away is greater than the other that thou didst unto me. But he would not hearken unto her. 17 Then he called ta-his young man that ministered unto him, and said, Put now this woman out from me, and bolt the door after her. 18 And she had a garment of divers colours upon her: for with such robes were the king's daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her. 19 And Tamar put ashes on her head, and rent her garment of divers colours that was on her, and laid her hand on her head, and went on crying.
Tamar's brother, Arnon, had a "perverse" love for his sister and schemed to have her come into his room, pretending he was sick, and have her feed him. Then Arnon capitalized on her and had sex with her, losing her virginity. Though Tamar did not physically die, Amnon "killed" her virgin status and thus became defiled for the rest of her life.
Tamar: "The Second Lamb" to die.
THE THIRD LAMB
2 Samuel 13:28 Now Absalom had commanded his servants, saying, Mark ye now when Amnon's heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? Be courageous, and be valiant. 29 And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king's sons arose, and every man gat him up upon his mule, and fled.
This account occurred two years later after Amnon defiled Tamar. Absalom revenged his sister's defilement by Amnon, by having him go with Absalom, pretending to have him help sheepshearing, but instead, Absalom had his men kill his brother.
Amnon: "The Third Lamb" to die.
THE FOURTH LAMB
2 Samuel 18:9 And Absalom met the servants of David. And Absalom rode upon a mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak, and he was taken up between the heavens and the earth; and the mule that was under him went away. 10 And a certain man saw it, and told Joab, and said, Behold, I saw ta-Absalom hanged in an oak. 11 And Joab said unto the man that told him, And, behold, thou sawest him, and why didst thou not smite him there to the ground? And I would have given thee ten shekels of silver, and a girdle. 12 And the man said unto Joab, Though I should receive a thousand shekels of silver in mine hand, yet would I not put forth mine hand against the king's son: for in our hearing the king charged thee and ta-Abishai and ta-Ittai, saying, Beware that none touch the young man Absalom. 13 Otherwise I should have wrought falsehood against mine own life: for there is no matter hid from the king, and thou thyself wouldest have set thyself against me. 14 Then said Joab, I may not tarry thus with thee. And he took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the oak. 15 And ten young men that bare Joab's armour compassed about and smote ta-Absalom, and slew him. 16 And Joab blew the shofar, and the people returned from pursuing after Israel: for Joab held back ta-the People. 17 And they took ta-Absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him: and all Israel fled every one to his tent.
It could be possible that David realized and added two and two together in the account of his last three children, and knew of this Toraic Commandment of Judgment, he didn't want Absalom to be his fourth child to die. That is why David told Joab to make sure that no harm is to be done to Absalom. But hwhy's Judgment has to come to fruition, and unfortunately someone of David's family has to be the fourth one.
This was at the battle in the woods of Ephraim. As the story goes Absalom was losing the battle and was being chased while riding a donkey but his long hair got caught on the branches of the tree. Joab and others killed him there.
Absalom: "The Fourth Lamb" to die.
These "Four Lambs" were David's repayment for the death of Urriah, the Hittite, according to the Prophet Nathan which is from this week's Torah portion passage.
To me, this was a revelation and a half.
!!!hwhy Kl dbk
Verses two through four
2 If the stealer (thief) is found burglarizing, and is struck, and the death (and dies), bloods shall not belong [(shall not be bloods)] to him. 3 If the sun had irradiated (sun risen) upon him, bloods shall belong [(shall be bloods)] to him; repaying, shall repay; If nothing belongs to him, and shall be sold on his stealing (theft). 4 If finding, she shall be found in his hand the stolen alive from an ox, unto an donkey, unto a sheep; shall repay double.
This was probably based on the time Joseph was sold by his brothers, and his brothers killed a lamb to stain his long coat with blood. In verse four, the reason the thief has to restore double because it is an act of "obligated giving". It is to show the person that one needs to give on top of what one took. This could be applied and based to what Yeshua said, which is noted in the Gospel of Matthew
Matthew 5:41 And whosoever shall compel thee to go a mile, go with him twain.
Verse five
5 If a man shall kindle (arsonize, do arson at, burn, ?feed?) a field or vineyard, and sends out ta-his cattle, and shall consume (waste, feed) in the field of another; shall repay from the goodness (best) of his field and from the goodness (best) of his vineyard.
This is an act of trespassing. Also it is an owner's animal stealing someone else's property, and it is equivalent to a human stealing another's property.
There are a couple of English words with similar Hebrew words.
Looking at the words:
KINDLE (ARSONIZE, DO ARSON AT, BURN, ?FEED?)/CONSUME (WASTE, FEED)
The Hebrew word for kindle (arsonize, do arson at, burn, ?feed?)/consume (waste, feed) is "bah-ahr"- Bet, Ayin, Resh (reb). It is from Strong's Concordance number 1197, and its definition
A primitive root; to kindle, that is, consume (by fire or by eating); also (as denominative from H1198) to be (become) brutish: - be brutish, bring (put, take) away, burn, (cause to) eat (up), feed, heat, kindle, set ([on fire]), waste.
CATTLE
The Hebrew word for cattle is "b'eer"- Bet, Ayin, Yod, Resh (ryeb). It is from Strong's Concordance number 1165, and its definition
From H1197 (in the sense of eating): cattle: - beast, cattle.
Notice the play on words from these two Hebrew words. Putting them in this week's Torah portion passage:
5 If a man shall kindle (arsonize, do arson at, burn, ?feed?) (reb) a field or vineyard, and sends out ta-his cattle (ryeb), and shall consume (waste, feed) (reb) in the field of another; shall repay from the goodness (best) of his field and from the goodness (best) of his vineyard.
The owner's cattle was also an act of "kindling" his neigbor's field and vineyard by consuming it. The cattle's owner has to repay his neighbor for his cattle's "kindling" acts.
Looking at the word VINEYARD
The Hebrew word for vineyard is "keh-rehm"- Kaph, Resh, Mem Sophit (Mrk). It is from Strong's Concordance number 3754, and its definition
From an unused root of uncertain meaning; a garden or vineyard: - vines, (increase of the) vineyard (-s), vintage. See also H1021.
This is where we get our modern English word "cram", as in cramming the vineyard together.
Verse six
6 If a fire goes out (breaks out), and finds thorns, and devours the sheaf stacks, or the grain stalks, or the field; repaying, shall repay the one kindling (burning, ?feeding?) [(the arsonist)] ta-the kindled (arsonizing).
The thorns, or thorn twigs, were used to ignite the fires. It is the similar matter today, if a person starts a brush fire in their yard, and some of the burning element flies over and touches another person's home and starts a fire, the person doing the brush fire could be sued.
This could also be applied to us as believers when HaSatan uses the "spiritual thorns" or "spiritual twigs" of the world to burn the sheafs of the believers in Messiah.
Looking at the word THORNS
The Hebrew word for thorns is "kohts"- Kuts, Tsade Sophit (Uq). It is from Strong's Concordance number 6975, and its definition
From H6972 (in the sense of pricking); a thorn: - thorn.
fromo 6972 "koots" (Uwq), and its definition
A primitive root; to clip off; used only as denominative from H7019; to spend the harvest season: - summer.
from 7019 "kah-yeets" (Uyq), and its definition
From H6972; harvest (as the crop), whether the product (grain or fruit) or the (dry) season: - summer (fruit, house).
In the thorns' case, the thorns were "harvesting" in an evil intent to destroy the produce.
Verse seven
7 If a man shall give to his neighbor silver or vessels to keep (guard), and is stolen from the house of the man; If the stealer shall be found, shall repay double.
This relates to the Eighth Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus
Exodus 20:15 You shall not steal.
This is an act to make the person repay by giving on top of repaying by pay the cost for the items stolen (the principal) and giving the same amount on top of it (interest).
Verses eight and nine
8 If the stealer is not found, and the owner of the house shall be brought near to The Elohim, if had not put forth (sent forth) his hand on the deputyship (ministry, employment, business, ?goods?) of his neighbor. 9 Over (Upon) every word of transgression, over (upon) an ox, over (upon) a donkey, over (upon) a lamb, over (upon) clothing, over (upon) anything lost (perished), which is said that this is his, shall come the word of both of them unto The Elohim; whom (which) Elohim shall condemn (declare wicked, declare wrong) shall repay double to his neighbor.
The purpose of searching his neigbor is to see if it was an "inside job", to see if the neighbor was in kahoots with the one in possession of the owner's possessions.
Verses ten through thirteen
10 If a man shall give to his neighbor a donkey, or an ox (bull), or a lamb, and any animal to keep (guard); and dies, or hurt, or captured, without seeing: 11 An Oath of hwhy, she shall be between both of them if had not put forth his hand on the deputyship (ministry, employment, business, ?goods?) of his neighbor; and his owner shall take, and shall not repay. 12 And if stolen, is stolen from with him, shall repay to his owner. 13 If torn, is torn, they shall bring a witness (testifier), and shall not repay that was torn.
This is a similar matter regarding a man found dead, which could have been based in the Torah portion of Shophtim, in the book of Deuteronomy
Deuteronomy 21:1 If a slain one shall be found on the ground, fallen on the field, which hwhy, your Elohim, is giving to you to possess her, and is not known who has struck him: 2 and your Elders and your Judges, they shall come out, and they shall measure to the cities which are around the slain: 3 And shall be, the city that is nearest to the slain, and the Elders of that city, they shall take a heifer (calf) of the herd which was not served on her, which was not drawn (handled) in (on) a yoke; 4 and the Elders of that city, they shall bring down (descend) ta-the heifer (calf) to a rough valley which was not served on him, and not was sown, and they shall neckbreak ta-the heifer (calf) there in the valley: 5 And the Priests, the sons of Levi, they shall approach; for on them, hwhy, your Elohim, has chosen in them to minister Him, and to bless in the Name of hwhy; and upon their mouths shall be every controversy (dispute. strife) and every stroke: 6 and all of the Elders of that city that are nearest to the slain one, they shall wash ta-their hands upon (over) the heifer (calf) that is broken necked in the valley: 7 And they shall answer, and they shall say, Our hands have not shed of her this blood, and our eyes, they have not seen. 8 Atone for Your People, Israel, whom you have redeemed, hwhy, and You will not put innocent blood in the nearness of Your People on the charge of Israel, and the blood shall be atoned for them. 9 And you, you shall consume (burn up) the innocent blood from your nearness, when you shall do that is upright in the Eyes of hwhy.
No one had to repay for the man's death, as the person in charge did not have to repay for the loss of an animal in this week's Torah portion's passage.
Verses fourteen and fifteen
14 And if a man shall borrow (ask, inquire) from with his neighbor, and is hurt, or dies, his owner was not with him, repaying, shall repay. 15 If his owner was with him, shall not repay: if was hired, he came on his hire.
The purpose of the animal was to be used for work. The key is if the borrower was present or not. It died for the purpose of its use and in its natural time, or it was hurt while in use.
Monte Judah of Lion and Lamb Ministries noted this true story relating to this week's Torah portion passage. A man borrowed his neighbor's BBQ grill, but the fuel line of the propane tank was cracked and withering. While he was using it, fire came about the line and it burned the grill. The owner wanted him to pay for the grill, but the user felt he was not responsible for it, becuase it was not in its best condition. He went to Monte about it, and asked him if the owner was present when it happened, and he replied no. Monte then told him that he had to buy him a new grill, which he did. The neighbor and the borrower are neigbors again.
Verses sixteen and seventeen
16 And if a man allure (entices, opens, deceives) a virgin who is not betrothed, and lays with her, wed (endowing), shall wed (endow) her to himself for a wife. 17 If refusing, her father refuses to give her to him, silver shall be scaled (weighted) according to (as) the Dowry of the Virgins.
Question: "If the woman is not given to a man, would the woman still be a virgin, and will she still be able to marry"? I do not have the answer to that.
Verse seventeen of this week's Torah portion passage is the basis of the judgment of a father to a daughter's vow, which is noted in the Torah portion of Matoth, in the book of Numbers
Numbers 30:3 And if a woman vows a vow to hwhy, and binds (obligates, yokes) herself a bond (obligation, yoke) in the house of her father in her youth; 4 and her father has heard ta-her vow and her bond (obligation, yoke) which was bound (obligated, yoked) upon her soul, and her father was silent (quiet, engraved) to her: and all of her vows, they shall be risen (held up, established, stand), and every bond (obligation, yoke) which her soul has bounded (obligated, yoked) shall be risen (held up, established, stand). 5 And if her father nullifies (neutralizes, dissalows) her in the day of his hearing; of any of her vows and her bonds (obligations, yokes) which was bound (obligated, yoked) upon her soul shall not be risen (held up, establish, stand): and The hwhy shall forgive to her, for her father has nullified (neutralized, dissalowed) her.
The father overrode her vows as the father overrode the man in refusing to give him his daughter, and opted out for silver.
Looking at the word SCALED (WEIGHED)
The Hebrew word for scaled (weighed) is "shah-kahl"- Shin, Kuph, Lamed (lqs). It is from Strong's Concordance number 8254, and its definition
A primitive root; to suspend or poise (especially in trade): - pay, receive (-r), spend, X throughly, weigh.
This is where we get our modern English word "scale".
Verse eighteen
18 You shall not keep a sorcerer (whisperer, enchanter, witch) alive.
Saul went to the Witch of Endor, which went against his law and hwhy's Commandment, for she should have been killed, which the account is noted in the book of the prophet Samuel
1 Samuel 28:8 And Saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine unto me by the familiar spirit, and bring me him up, ta whom I shall name unto thee. 9 And the woman said unto him, Behold, thou knowest ta what Saul hath done, how he hath cut off those that have ta-the familiar spirits, and ta-the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die? 10 And Saul sware to her by hwhy, saying, As hwhy liveth, there shall no punishment happen to thee for this thing.
King Saul went to her to raise the Prophet Samuel from the dead to seek his advice. Because he did, he was prophesied by Samuel that he will die in the morrow. Saul was offered food for strength, but couldn't eat. The witch of Endor insisted, and Saul ate. When Saul ate that food, he made a Food Covenant with the witch of Endor, and it was also the Food Covenant that sealed his fate through the words of Samuel.
The fact that King Saul broke this Torah also cost him his life.
Verse nineteen
19 Any laying with an animal, dying, shall die.
There are people who are doing that today. They should all be killed. When a person lies with an animal they become one with that animal and their flesh is knit to each other. That is why they are to be killed. Recently the Supreme Court of the United States gave legalization to gay rights. Don't be surprised in the future if their next step, if unjust judges are assigned, is to legalize beastiality.
Verse twenty
20 A sacrificer to an elohim shall be secluded (devoted to destruction, destroyed) unless is by his aloneness to hwhy.
That is what happened to some of the Israelites who sacrificed to Baal Peor with the Midianite women, and the men were hanged and killed, which is noted in the Torah portion of Balak, in the book of Numbers
Numbers 25:1 And Israel dwelled in the Shittim, and the People became profaned (polluted) by fornicating to the daughters of Moab. 2 And they called to the People to the sacrifices of their elohim: and the People ate, and they bowed down (prostrated) to their elohim. 3 And Israel was fastened (linked) to Baal Peor: and the Anger of hwhy glowed against Israel. 4 And hwhy said to Moses, Take ta-all of the heads of the People, and hang them to hwhy before (at the front of) the sun, and shall be turned back the Fierce Anger of hwhy from Israel. 5 And Moses said to the Judges of Israel, Slaughter a man of his men that was fastened (linked) to Baal Peor. 6 And behold, a man from the Sons of Israel came, and brought near to his brothers ta-the Midianitess (Midianite woman) to the eyes of Moses, and to the eyes of all of the Congregation of the Sons of Israel, and they were in weeping at the Entrance of the Tent of Appontment. 7 And Phinehas, son of Eleazar, son of Aaron, the Priest, looked, and arose from the midst of the Congregation, and took a spear (javelin, lance) in his hand; 8 and went after the man of Israel to the pavillion (cavity, chamber, scooped area), and stabbed (thrusted) ta-both of them, ta the man of Israel and ta-the woman, to her abdomen. And the plague (pestilence, infliction), she had stopped from upon the Sons of Israel. 9 And they were that had died among the plague four and twenty thousand.
There are other accounts in the Tanakh, like Elijah having the prophets of Ba'al killed in sacrificing to Ba'al in 1st Kings 18:1-40). And it goes on.
Verse twenty-one
21 You shall not maltreat (mistreat, suppress, vex) a stranger (sojourner), and you shall not oppress him: for you were strangers (sojourners) in the land of Egypt.
In many ways, one can see that hwhy was saying to the Israelites in this verse, "Just because the Egyptian kings oppressed you as strangers, it does not give you the right to oppress strangers yourselves. Do right by them".
Verses twenty two through twenty four
22 You shall not afflict any widow, and an orphan (fatherless). 23 For if afflicting, you afflict him, for if crying, shall cry to Me, hearing, I will hear his cry; 24 And My Anger will glow, and I will kill (smite) you on the sword; and your wives, they will be widows, and your sons will be orphans (fatherless).
Looking at the word AFFLICT
The Hebrew word for afflict is "ah-nah"- Ayin, Nun, Heh (hne). It is from Strong's Concordance number 6031, and its definition
A primitive root (possibly rather identical with H6030 through the idea of looking down or browbeating); to depress literally or figuratively, transitively or intransitively (in various applications). (sing is by mistake for H6030.): - abase self, afflict (-ion, self), answer [by mistake for H6030], chasten self, deal hardly with, defile, exercise, force, gentleness, humble (self), hurt, ravish, sing [by mistake for H6030], speak [by mistake for H6030], submit self, weaken, X in any wise.
from 6030 "ah-nah" (hne), and its definition
A primitive root; properly to eye or (generally) to heed, that is, pay attention; by implication to respond; by extension to begin to speak; specifically to sing, shout, testify, announce: - give account, afflict [by mistake for H6031], (cause to, give) answer, bring low [by mistake for H6031], cry, hear, Leannoth, lift up, say, X scholar, (give a) shout, sing (together by course), speak, testify, utter, (bear) witness. See also H1042, H1043.
It is basically a man that puts down, teases, taunts, or picks on widows and orphans that do not have fathers or husbands, which is an act of bullying. It can be compared to when Egypt afflicted the Israelites to become their slaves. Those kinds of men take the advantage of weaker vessels, in this case the woman and children that do not have a husband/father in their lives to defend them. But a man should realize that there is one higher than him, hwhy, the Creator of man. hwhy will come to their aid when they cry to Him for help. He would be saying to those men who attack them "You want to attack them? I will kill you and make your wives and children like them, and let's see how they feel".
Verse twenty five
25 If you lend silver to ta-My People ta-that are poor with you, you shall not be to him as a creditor (usurer), you shall not put interest (a debt) upon him.
Too bad the lenders in the United States doesn't apply this Commandment. If they only lend to the nations outside of the United States instead, and not their own citizens, this country would be a lot better off.
Notice in verse twenty five of this week's Torah portion passage that the word "you" is bold in pink. In the Hebrew text, the you is in the feminine gender which tells us that hwhy was speaking to the People's "soul", in which the soul, whether of a man or of a woman is "feminine". In this case hwhy was telling the People that their souls are a factor in this Commandment to not charge interest to their own, and that their souls are to be humbled to give to the poor. Is not that we as believers in Yeshua are to do too by giving without "conditions"? We are to give freely without conditions, which Yeshua noted in the Gospel of Matthew
Matthew 10:8 Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.
A different example is the apostle Paul giving the Gospel freely, which is noted in his letter to the assembly in Colossia
2 Colossians 11:7 Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the Gospel of hwhy freely?
!!!hwhy Kl dbk
Verses twenty six and twenty seven
26 If pledging, you pledge clothing of your neighbor, you shall return to him unto the going of the sun: 27 For she is his covering by her aloneness, she is his clothing for his skin: On what shall be lain? And shall be, if shall cry to me, I will hear; for I am Gracious.
Obviously the person that lend the garment is not naked after the matter, but the garment is also like a blanket to the person at night. As the sun goes down, it gets colder in general, including the desert. The person needs that garment to keep warm. That is why the person that borrowed the garment needs to return it by sundown, which is the Biblical new day. Not related, but the same implication is noted in the Apostle Paul's letter to the assembly in Ephesus
Ephesians 4:26 Be ye angry, and sin not: let not the sun go down upon your wrath:
In other words, Paul was saying to the assembly to get resolve the wrath before the going down of the sun on the Biblical new day.
Indirectly relaed, Yeshua could have applied this week's Toraic portion passage of lending through his teaching, which is noted in the Gospel of Matthew
Matthew 5:40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41 And whosoever shall compel thee to go a mile, go with him twain. 42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
He implies to not just lend, but also give. Lend the mile and give him another.
Verse twenty eight
28 You shall not revile (make light, despise) Elohim, and you will not curse a ruler (leader) among your People.
This includes the president of the United States. We need to pray for him, whether we agree with him or not. If we revile against the president, we are guilty in the Eyes of hwhy. Do not curse him. Respect the office. David followed this Commandment when he was hated by King Saul who was trying to capture him to be killed. David responded to King Saul in respect to his office without hurting him or saying words of evil to him. This is one of David's examples, which is noted in the book Samuel
1 Samuel 26:13 Then David went over to the other side, and stood on the top of an hill afar off; a great space being between them: 14 And David cried to the People, and to Abner, the son of Ner, saying, Answerest thou not, Abner? Then Abner answered and said, Who art thou that criest to the king? 15 And David said to Abner, Art not thou a valiant man? And who is like to thee in Israel? Wherefore then hast thou not kept ta-thy lord the king? For there came one of the People in to destroy the king, thy lord. 16 This thing is not good that thou hast done. As hwhy liveth, ye are worthy to die, because ye have not kept your master, hwhy's anointed. And now see where the king's spear is, and ta-the cruse of water that was at his bolster. 17 And Saul knew ta-David's voice, and said, Is this thy voice, my son, David? And David said, It is my voice, my lord, O king. 18 And he said, Wherefore doth my lord thus pursue after his servant? For what have I done? Or what evil is in mine hand? 19 Now therefore, I pray thee, let my lord the king hear ta the words of his servant. If hwhy have stirred thee up against me, let him accept an offering: but if they be the sons of men, cursed be they before hwhy; for they have driven me out this day from abiding in the Inheritance of hwhy, saying, Go, serve other elohim. 20 Now therefore, let not my blood fall to the earth before the Face of hwhy: for the king of Israel is come out to seek ta-one flea, as when one doth hunt a partridge in the mountains. 21 Then said Saul, I have sinned: return, my son David: for I will no more do thee harm, because my soul was precious in thine eyes this day: behold, I have played the fool, and have erred exceedingly. 22 And David answered and said, Behold the king's spear! And let one of the young men come over and fetch it. 23 hwhy render to every man ta-his righteousness and ta-his faithfulness: for hwhy delivered thee into my hand to day, but I would not stretch forth mine hand against hwhy's anointed. 24 And, behold, as thy life was much set by this day in mine eyes, so let my life be much set by in the Eyes of hwhy, and let him deliver me out of all tribulation. 25 Then Saul said to David, Blessed be thou, my son, David: thou shalt both do great things, and also shalt still prevail. So David went on his way, and Saul returned to his place.
There is another account of David's confrontation to Saul in 1st Samuel 24:8-22, where he treats Saul's office with respect without attacking Saul.
1 Samuel 24:8 David also arose afterward, and went out of the cave, and cried after Saul, saying, My lord, the king. And when Saul looked behind him, David stooped with his face to the earth, and bowed himself. 9 And David said to Saul, Wherefore hearest thou ta-men's words, saying, Behold, David seeketh thy hurt? 10 Behold, this day thine eyes have seen ta how that hwhy had delivered thee to day into mine hand in the cave: and some bade me kill thee: but mine eye spared thee; and I said, I will not put forth mine hand against my lord; for he is the hwhy's anointed. 11 Moreover, my father, see, yea, see ta-the skirt of thy robe in my hand: for in that I cut off ta-the skirt of thy robe, and killed thee not, know thou and see that there is neither evil nor transgression in mine hand, and I have not sinned against thee; yet thou huntest ta-my soul to take it. 12 hwhy judge between me and thee, and hwhy avenge me of thee: but mine hand shall not be upon thee. 13 As saith the proverb of the ancients, Wickedness proceedeth from the wicked: but mine hand shall not be upon thee. 14 After whom is the king of Israel come out? After whom dost thou pursue? After a dead dog, after a flea. 15 hwhy therefore be judge, and judge between me and thee, and see, and plead ta-my cause, and deliver me out of thine hand. 16 And it came to pass, when David had made an end of speaking ta-these words unto Saul, that Saul said, Is this thy voice, my son, David? And Saul lifted up his voice, and wept. 17 And he said to David, Thou art more righteous than I: for thou hast rewarded me good, whereas I have rewarded thee evil. 18 And thou hast shewed this day ta how that thou hast dealt well with me: ta forasmuch as when hwhy had delivered me into thine hand, thou killedst me not. 19 For if a man find ta-his enemy, will he let him go well away? Wherefore hwhy reward thee good for that thou hast done unto me this day. 20 And now, behold, I know well that thou shalt surely be king, and that the kingdom of Israel shall be established in thine hand. 21 Swear now therefore unto me by hwhy, that thou wilt not cut off ta-my seed after me, and that thou wilt not destroy ta-my name out of my father's house. 22 And David sware unto Saul. And Saul went home; but David and his men gat them up unto the hold.
Verse twenty nine
29 You will not delay your filled fruits (fullness, abundance), and of your liquors (juices, weepings, tearings): You will give to Me the firstborn of your sons.
hwhy was saying to the Israelites that when the firstborn children are born, they are to be given to hwhy, through their produce, and it should be done in haste, otherwise if they delay and do it later, the produce will start to wilt and spoil. They are to do it while the produce is still fresh, for the child is to be dedicated to hwhy while they are in their first days of their lives on the earth.
Verse thirty
30 So you shall do to your oxen (bulls), to your flock: seven days shall be with his mother; on the eighth day you will give him to Me.
In this week's Torah portion passage, hwhy puts a time limit to when one offers an animal to hwhy which is on the eighth day. They have a week of bonding with the mother, but it has to be the eighth day, an equivalent to the eighth day that a baby male is to be circumcised.
Verse thirty-one
31 And you shall be Sacred (Holy) Men to Me: and you shall not eat flesh torn in the field; you will cast (throw) him to the dogs.
Indirectly related, Yeshua applied this passage, which is noted in the Gospel of Matthew
Matthew 7:6 Give not that which is Holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
Also indirectly related, Yeshua applied this passage to a Canaanite woman, which is noted in the Gospel of Matthew
Matthew 15:22 And, behold, a woman of Canaan came out of the same coasts, and cried unto Him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil. 23 But He answered her not a Word. And His disciples came and besought Him, saying, Send her away; for she crieth after us. 24 But he answered and said, I am not sent but unto the Lost Sheep of the House of Israel. 25 Then came she and worshipped Him, saying, Lord, help me. 26 But He answered and said, It is not meet to take the children's bread, and to cast it to dogs. 27 And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table. 28 Then Yeshua answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.
Yeshua used the phrase not to cast pearl before swine and going after the Lost Sheep of the House of Israel, who are the Lost Ten Northern Tribes of Israel who were exiled aroun 722 BC.
CHAPTER 23
Exodus 23:1-33
Exo 23:1 You shall not lift up (bear, carry) a false (vain) report (hearing): you shall not put (set) your hand with the wicked to be a violent witness (testifier).
2 You shall not be after a multitude for evilness; and you will not eye-testify (witness) upon a cause (contention, strife) to pervert (stretch, incline) after many to perversion (inclination): 3 And you will not give precedence (favor, countenance at) the poor (lowly, needy) in his cause (contention, strife).
4 When you impinge (entreat, intercede) an ox of your enemy or his donkey wandering (straying, staggering), returning you will return him to him.
5 When you see a donkey of your hater crouching under his burden, and you are idle (forsaking, refraining) from helping (loosing) to him, helping (loosing), you will help (loose) with him.
6 You will not pervert (bend, stretch out, wrestle, decline, incline) the judgment (ordinance) of your beggar (destitute, needy, one of want) in his cause (contention, strife).
7 You will keep distant (far) from a false (vain) word; and you will not kill (smite) the innocent and the righteous: for I will not justify the wicked.
8 And you will not take a bribe: for the bribe blinds (films) the clear sighted (opener, sensing one), and subverts (wrenches, ?twisting?) the words of the righteous.
9 And you shall not oppress a sojourner (stranger): and you, you know ta-the soul of the sojourner (stranger), for you were sojourners (strangers) in the land of Egypt.
10 And six years you will sow ta-your land, and you will gather (add) ta-her produce: 11 And the seventh year, you will shamat-release her and you will forsake (remit, fallow, suffer) her; and the needy (beggar, destitute, one of want) of your People, they will eat: and their remainder, the beasts of the field, she shall eat. So you shall do to your vineyard, to your oliveyard.
12 Six days you shall do your doings (work), and on the seventh day, you shall desist (rest): by that, your ox (bull) and your donkey may rest, and the son of your female servant, and the sojourner (stranger), may be resouled (refreshed).
13 And in all which I have said to you, you be guarding (watchful, observant, keeping): you will not remember (recall, mention, recount) the name of another elohim; shall not be heard upon your mouth.
14 Three footings (walkings, [times]) you shall feast to Me in the year. 15 You will guard (keep, observe, watch) ta the Feast of the Unleavened Bread: seven days you will eat unleavened bread as the which I have commanded you by the Appointed Time of the renewed month of the Aviv; for in him, you came out from Egypt: and they shall not appear at My Face empty: 16 And the Feast of the Harvest, the firstfruits of your doings (works), which you have sown in the field: and the Feast of the Ingathering (Adding) in the going out of the year in your gathering (adding) ta-your doings (work) from the field. 17 Three times in the year shall all of your remembered ones (males) appear to the Face of the Adon hwhy.
18 You shall not sacrifice the blood of My Sacrifice upon leavened bread; and shall not tarry (lodge, let stay) the kheylev-fat of My Feast until the breaking period (morning).
19 You will bring the first of the firstfruits of your ground at the House of hwhy, your Elohim.
You will not boil a kid in the kheylev-milk of his mother.
20 Behold, I am sending a Messenger to your face to guard (keep, observe, watch) you in the way, and to bring you to the Place which I have prepared. 21 Be on guard (watch, observe, keep) from His Face, and listen in His Voice, do you not rebel against Him; for will not bear (lift up, carry) for your transgressions: for My Name is in His nearness. 22 For if listening, you will listen in His Voice, and you will do all which I speak; and I will be an enemy at ta-your enemies, and I will be a distresser (besieger (cramper, vexer) at ta-your distressers (besiegers, crampers, vexers). 23 For My Messenger shall go to your face, and will bring you to the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will conceal them [(secretize them, make them desolate)].
24 You shall not bow down to their elohim, and you shall not serve them, and you shall not do according to [(as)] their doings (works): for pulling down (overthrowing), you will pull them down [(overthrow them)], and shever-breaking (shever-crushing), you will shever-break (shever-crush) their pillar images (standing images). 25 And you will serve ta hwhy, your Elohim, and will bless ta-your bread and ta-your water; and I will remove (turn away) sicknesses (diseases, infirmities) from your nearness.
26 She shall not be an aborter of their becoming and a sterile one (barren one, miscarried one) in your land: I will fulfill ta-the enrollment (scroll, account, number) of your days. 27 I will send ta-My Fright (Terribleness) to your face, and I will disturb (agitate, discomfit, confound) ta-all of the people which you come against them, and I will give to you the backneck (back) of ta-all of your enemies. 28 And I will send away ta-the hornets (wasps) to your face, and will drive out her ta-the Hivite, ta-the Canaanite, and ta-the Hittite, from of your face. 29 I will not drive them from your face in one year; lest the land, she becomes desolate (devastated, wasted), and the beasts of the field will multiply upon you. 30 I will drive them out from your face at a little, at a little until which you fructify, and you shall inherit ta-the land.
31 And I will set (put) ta-your borders from the Sea of Reeds [(Yam Suph, Reeds Sea)] and unto the Sea of the Philistim, and from the wilderness unto the River: for I will give ta the dwellers of the land in your hand; and you will drive them out from your face. 32 You will not cut a covenant to them and to their elohim. 33 They will not dwell in your land, lest they will make you sin to Me. For you serve ta-their elohim; for shall be for a snare (noose, trap) to you.
(NOTE: Not all verses will have comments)
Verse one
1 You shall not lift up a false (vain) report (hearing): you shall not put your hand with the wicked to be a violent witness (testifier).
This relates to the Ninth Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus
Exodus 20:16 16 You shall not have a false witness eye-account against your neighbor.
This exactly what happened to Yehsua when two false witnesses came to be used by the Priests to justify killing Yeshua, which is noted in the Gospel of Matthew
Matthew 26:59 Now the Chief Priests, and Elders, and all of the Council, sought false witness against Yeshua, to put Him to death; 60 But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, 61 And said, This fellow said, I am able to destroy the Temple of hwhy, and to build it in three days. 62 And the High Priest arose, and said unto Him, Answerest thou nothing? What is it which these witness against thee? 63 But Yeshua held His Peace. And the High Priest answered and said unto him, I adjure thee by the Living Elohim, that Thou tell us whether Thou be the Messiah, the Son of Elohim. 64 Yeshua saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of Man sitting on the Right Hand of Power, and coming in the clouds of the heavens. 65 Then the High Priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? Behold, now ye have heard His blasphemy. 66 What think ye? They answered and said, He is guilty of death.
These two "violent witnesses" helped the Priests, Elders and the Council to give them an out to kill Yeshua.
Verses two and three
2 You shall not be after many (a multitude) for evilness; and you will not testify (eye-witness) upon a cause (contention, strife) to pervert (stretch, incline) after many to perversion (inclination): 3 And you will not give precedence (favor) the poor (lowly, weak, needy) in his cause (contention, strife).
Solomon noted of this Commandment regarding this passage perverting judgment, which is noted in the book of Proverbs
Proverbs 17:23 A wicked man taketh a gift out of the bosom to pervert the ways of judgment.
The prophet Micah brought up the matter of Israel perverting justice, which is noted in his book
Micah 3:9 Hear this, I pray you, ye heads of the House of Jacob, and princes of the House of Israel, that abhor judgment, and pervert ta all equity. 10 They build up Zion with blood, and Jerusalem with iniquity. 11 The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon hwhy, and say, Is not hwhy among us? None evil can come upon us. 12 Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest.
Because Israel perverted judgment, the area of Jerusalem will be destroyed.
Verses four and five
4 When you impinge (meet) an ox (bull) of your enemy or his donkey wandering (straying), returning you will return him to him. 5 When you see a donkey of your hater crouching under his burden, and you are idle (forsaking, refraining) from helping (loosing)) to him, helping (loosing), you will help (loose) him.
Yeshua spoke about this similar subject matter at best, which is noted in the Gospel of Matthew
Matthew 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 45 That ye may be the children of your Father who is in Heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46 For if ye love them which love you, what reward have ye? Do not even the publicans the same? 47 And if ye salute your brethren only, what do ye more than others? Do not even the publicans so? 48 Be ye therefore perfect, even as your Father which is in Heaven is Perfect.
What Yeshua said was not a new commandment, but it came from this week's Toraic portion passage.
Verses six through eight
6 You will not pervert (stretch out, wrestle, decline, incline) the judgment of your beggar (destitute, needy, one of want) in his cause (contention, strife). 7 You will keep distant (far) from a false (vain) word; and you will not kill (smite) the innocent and the righteous: for I will not justify the wicked. 8 And you will not take a bribe: for the bribe blinds (film) the clear sighted (opener, sensing one), and subverts (wrenches, ?twisting?) the words of the righteous.
The purpose for one who is in judicial power is to not take advantage of one's lack of power or prestige or social status of the poor. That includes their lack of finances, which is a big deal to those who judge in a perverted way and take financial bribes.
Even if there are those who can financially provide bribes, the judges are not to give into it and cause themselves to be blind in good judgment if they did.
Ending, this is what Job noted in his book
Job 8:3 Doth the El pervert judgment? Or doth the Almighty pervert justice?
This answer is a clear "no".
Verse nine
9 And you shall not oppress (distress) a stranger: and you, you know ta-the soul of the stranger, for you were strangers in the land of Egypt.
The Israelites had to be reminded to put themselves in their shoes, for the Israelites were strangers themselves and understand it well. Also, part of the First Word (Commandment) was empasized.
Verses ten and eleven
10 And six years you will sow ta-your land, and you will gather ta-her produce: 11 And the seventh year, you will shamat-release her and you will forsake (remit, fallow) her; and the needy (beggar, destitute, one of want) of your People, they will eat: and their remainder, the beasts of the field, she shall eat. So you shall do to your vineyard, to your oliveyard.
Looking at the word SHAMAT-RELEASE
The Hebrew word for shamat=release is "shah-maht"- Shin, Mem, Tet (jms). It is from Strong's Concorance number 8058, and its definition
A primitive root; to fling down; incipiently to jostle; figuratively to let alone, desist, remit: - discontinue, overthrow, release, let rest, shake, stumble, throw down.
There are those who call this practice in the seventh year the Shemitah year. The word shemitah is not mentioned in the Hebrew text until Deuteronomy, and it refers to cancellation of debts, which is noted in the Torah portion of R'ey, in the book of Deuteronomy
Deuteronomy 15:1 Of the end of seven years, you shall do (make) a Shemitah-release. 2 And this is the Word of the Shemitah-release: Every master shall release the debt (creditor) of his hand which was borrowed among his neighbor; shall not exact (tax) ta-his neighbor, and ta-his brother; for a Shemitah-release is called out for (by) hwhy. 3 You may exact (tax) ta-the alien (foreigner): and which shall belong to you, you shall release your hand at ta-your brother; 4 for ending (disappearing), shall not be among you a needy one; for blessing, hwhy shall bless you in the land which hwhy, your Elohim, is giving to you of an inheritance to possess her:
5 Only if listening, you will listen in the Voice of hwhy, your Elohim, to observe (keep, guard) to do all of ta-this Commandment which I am commanding you today, 6 for hwhy, your Elohim, shall bless you, as the which had spoken to you: and you shall pawn many nations, and you, you shall not be pawned (borrow, fetch); and you shall rule among many nations, and they shall not rule among you. 7 If shall be among you a needy one from one of your brothers, in one of your gates in your land, which hwhy, your Elohim, is giving to you, you shall not harden (encourage) ta-your heart, and you shall not shut up (stop) ta-your hand from your brother that is needy: 8 for opening, you shall open ta-your hand to him, and that lending, you shall lend him enough from his lack (want) which shall be lacking (wanting) to him.
9 Take heed (Guard, Keep, Watch) to yourself lest shall be a word with your wicked (worthless, unprofitable) heart, to say, The seventh year, the year of the Shemitah-release, is drawing near; And your eye shall be evil against your brother that is needy, and you shall not give to him; and cries upon you to hwhy, and shall be sin against you. 10 Giving, you shall give to him, and your heart shall not be evil in your giving to him: for in the account (circumstance) of this Word, hwhy, your Elohim, shall bless you in all of your works (doings), and in all shall send forth (lay) your hand, 11 for the needy shall not cease (be lacking, be idle) from the nearness of the land: Upon thus, I am commanding you, to say, Opening, you shall open ta-your hand to your brother, to your poor (afflicted), and to your needy in your land.
By the way, when Yeshua said to Judas Iscariot in response to Judas' excuse that they could sell the spikenard for 300 silver coins, "The poor you will always have", Yeshua could have based His response from this Detueronomy passage in verse eleven.
It could be theory that the difference between the sabbatical seventh year of agricultural rest for the land and the sabbatical seventh year for the release of debts is the seventh year for the land to rest is a variable. There is no one year that all the vineyards and trees and grain are planted in the same year, because there will be new vineyards and trees planted from year to year. They will rest according to the year they were first planted, which means some will still be in use while others will be resting. The seventh year of release is a national year of release, and it falls in line with the counting to the Jubilee year, the fiftieth year, which all funds, lands, clothes, equipment, etc, will be returned.
In relation to the fruit trees, Monte Judah of Lion and Lamb Ministries noted that when the land is at rest, the fruits and grains are naturally going to fall off, and produce more grains and fruits for next year.
Monte also talked to an agricultural scientist, and he told Monte that in Idado, well known for their potatos, the potato fields have dropped eight feet. The farmers would have to haul dump truck loads of dirt to replace the topsoil that was lost during the times the potatos were soaking up the nutrients of the soil. The farmers have not been given the land a rest for the year, and this is a good reason why the land needs it. In paraphrasing, Monte says that just like us who are observing the seventh day rest, shouldn't the land have the right to have a rest too, for a year?
Indirectly related, I watched an Ask This Old House episode where a man uses, what we call, "food garbage", like banana peels, unused parts of food, etc.. This man stored them in a bucket and in the back of an open yard location. In time, it decays and turns into "compost", which gardiners, as well as professional gardiners, call it "black gold". This is what happens when the fruit of the tree is not plucked or pruned, by falling to the ground, and in time, it turns into compost to replenish the soil.
Looking at the word SHEMITAH-RELEASE (Deuteronomy's passage)
The Hebrew word for shemitah-release in this Deuteronomy passage is "sh'mee-tah"- Shin, Mem, Tet, Heh (hjms). It is from Strong's Concordance number 8059, and its definition
From H8058; remission (of debt) or suspension (of labor): - release.
This is where we get our modern English word "smite". Based on Jonathan Cahn's books "The Harbinger" and "The Mystery of the Shemitah", when the United States did not release the debts in 2001 and 2008, the economy went through a meltdown. hwhy was saying to the U.S. "If you don't smite off the debts to the people who are indebted to you, I will, in judgment, smite your economy".
A reason for land to rest, because it needs time for the ground to replenish with nutrients. Farmers in the recent centuries have not put this into practice. As years go on and on, the soil is lacking in nutrients that it should have. The biggest example is the Potato Famine in Ireland in the mid 1840's. It caused up to twenty five percent of the Irish people to leave Ireland.
Notice that the food that is grown is to be left for the needy and the animals. That is their free lunch for the year. Also, it is not mentioned that if the land is given rest for the year, who else is given a Sabbatical rest? The animals- they used for working the soil, and bearing the burden to carry the food, etc.
Verse twelve
12 Six days you shall do your work (doings), and on the seventh day, you shall desist (rest): by that, your ox (bull) and your donkey may rest, and the son of your female servant, and your stranger, may be resouled (refreshed).
That is the regular Shabbath rest every seven days. Moses is reminding them of the Fourth Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus
Exodus 20:8 Remember ta-the Shabbath Day to sanctify him. 9 Six days you shall serve (labor), and you shall do all of your work: 10 And the seventh day is a Shabbath to (of) hwhy, your Elohim: You shall not do any work, you, and your son, and your daughter, your male servant, and your female servant, and your animal, and your stranger who (which) is in your gates: 11 For six days, hwhy made ta-the Heavens and ta-the Earth, ta-the sea, and of ta-all which is in them, and rested (relaxed, settled down) on the seventh day: Upon thus, hwhy blessed ta-the Shabbath day and sanctified him.
This also gives them a reason that the day of rest is necessary, which is to be refreshed from the six days of work.
King David was also a son of a female servant, which he noted in the book of the Psalms and most likely her hair was red
Psalms 116:16 hwhy, truly I am Thy servant; I am Thy servant, and the son of Thine female servant:...
Based on his description that he was ruddy, which is red, that his servant mother was also red haired.
King David, though one of the sons of Jesse, was a servant, and he was put out to tend the sheep. He, being the son of a female servant in this week's Torah portion passage, the Shabbath also applied to him, and would have been able to rest on the Shabbath as his female servant mother.
Verse thirteen
13 And in all which I have said to you, you be watchful (at guard, keep): you will not remember (recall, mention, recount) the name of another elohim; shall not be heard upon your mouth.
If this is so, how come the prophets noted names of other elohim: Ba'al, Ashteroth, etc? Because the Isarelites were bowing themselves to those perverse elohim. Those were noted, because the Israelites were worshiping them at the time.
Verse fourteen through nineteen
14 Three footings (walkings, [times]) you will feast to Me in the year. 15 You will keep (observe) ta the Feast of the Unleavened Bread: seven days you will eat unleavened bread as the which I have commanded you by the Appointed Time of the renewed month of the Aviv; for in him, you came out from Egypt: and they shall not appear at My Face empty: 16 And the Feast of the Harvest, the firstfruits of your doings (works), which you have sown in the field: and the Feast of the Ingathering in the going out of the year in your gathering ta-your doings (work) from the field. 17 Three times in the year shall all of your males (remembered ones) appear to the Face of the Adon hwhy. 18 You shall not sacrifice the blood of My Sacrifice upon leavened bread; and shall not tarry (lodge, let stay) the kheylev-fat of My Feast until the breaking period (morning). 19 You will bring the first of the firstfruits of your ground at the House of hwhy, your Elohim.
The men are to bring an offering to hwhy to feast three times every year, which was in Jerusalem: Unleavened Bread, Shavuoth, and Sukkoth. Why not four? Why not five? They cannot do six or seven, because they are there when the beginning of the Omer count begins during Unleavened Bread, and one cannot feast on the fast day of Yom Kippur. These are the three harvest feasts when the grain and/or produce harvests are ripe.
In verse eighteen of this week's Torah portion passage, there is not to be leavened bread with the blood sacrifice, because the blood sacrifice is symbolic of Yeshua's Sinless Body which was not born in sin, in which sin is symbolized by leavening.
The last part of verse eighteen of this week's Torah portion passage is similar to the Exodus story regarding the lamb that not to be kept after the breaking period (morning).
In relation to this week's Torah portion passage, looking at the account of the rains, which is noted in the Torah portion of Eykev, in the book of Deuteronomy
Deuteronomy 11:11 And the land, which you are going over to there to possess her, is a land of mountains (hills) and valleys, for the rain of the Heavens is drinking water: 12 A land which hwhy, your Elohim, cares (seeks) her continually: the Eyes of hwhy, your Elohim, are on her, from the first of the year and unto the latter end of the year.
13 And shall be, if listening, you will listen to My Commandments which I am commanding you today to love ta-hwhy, your Elohim, and to serve Him in all of your heart and in all of your soul, 14 and I will give the rain of your land in his time (season), the sprinkling (early rain) and the after gather rain (latter rain), and you will gather your grain, and your new wine (fresh grape juice), and your glistened oil, 15 and I will give grass in your field for your animals, and you shall eat and you shall be satisfied.
16 Take heed (Guard) to yourselves, lest your heart shall be deceived, and you shall turn away, and you serve other elohim, and you shall bow down to them; 17 And the Anger of hwhy shall glow against you, and shall shut up (hold back, isolate) ta-the Heavens, and shall not be rain, and the ground shall not give ta-her produce; and you shall perish hastily from upon the good land which hwhy is giving to you.
This is something that I yet to hear from anyone, and I give the praise and glory to hwhy for revealing this to me, and I give Mark Biltz partial credit for this topic. Regarding the early rains, these two kinds of rains relate to the two kinds of seasons that pertain to the three harvest periods in the Biblical harvest cyclical year. The early rains relate to the Spring Feasts, which relate to the Spring High Holy Days of the feasts of Passover/Unleavened Bread and Shavuoth (Pentecost/First Fruits II), and the latter rains relate to the Fall High Holy Days of the Feast of Sukkoth (Tabernacles/Ingathering/Booths).
Also, looking at the two types of rains: the early rains and the latter rains. If one went by the Gregorian Calendar, we would presume that the early rains would be roughly in the Spring, maybe around March or April, and the latter rains would be in the Summer, between July and August. But looking at this from a Hebraic Biblical Calendar perspective, the early rains would relate to the "early numerical ordinals of the Biblical Calendar: i.e. 1- Aviv/Nissan, 2- Ziv/Iyar, 3- Sivan, etc. Looking at the Biblical Harvest Times, it would be too late for the early rains to happen during the months of Aviv through the early month of Sivan, since that was the Biblical Harvest Period for Passover/Unleavened Bread and Shavuoth. This means that these early rains would apply to the "Summer Gregorian months" which would fall before the "Fall harvest" for the "Fall High Holy Day of Sukkoth". The latter rains would apply to the Biblical latter month ordinals of the Biblcial year: i.e. 7- Ethanim/Tishrei, 8- Cheshvan, 9- Kislev, etc. The latter rains would occur too early for the Biblical month of Tishrei, during the Fall harvest period. That means the latter rains would have to occur between the Fall and Winter Gregorian Months, which would fall in the Biblical months between the eighth and twelfth Biblical months. This means that the latter rains would occur for the "Spring harvests" for the Spring High Holy Days of Passover/Unleavened Bread and Shavuoth"
This is more explained in my Torah portion commentary of Eykev, in the book of Deuteronomy. Click the link below to get to the webpage.
TORAH PORTION EYKEV
Looking at a chart of the potential Biblical early and latter rains of the Biblical year, in its estimated proper time frame
Looking at the word KHEYLEV-FAT
The Hebrew word for kheylev-fat is "khey-lehv"- Khet, Lamed, Bet (blx). It is from Strong's Concordance number 2459, and its definition
From an unused root meaning to be fat; fat, whether literally or figuratively; hence the richest or choice part: - X best, fat (-ness), X finest, grease, marrow.
Anyone heard of a "Club Sandwich"? It's a multi-layered "fat" sandwich.
By the way, Yeshua fulfilled this week's Torah portion passage, and all three Biblical Harvest Feasts are noted in the Gospel of John:
Passover/Unleavened Bread:
First time as the Man John 2:1-25
Second time as the Sacrficied Lamb John 13:1-20:25
Feast of the Harvest, a.k.a. Shavuoth (Pentecost): John 5:1-47
Feast of the Ingathering, a.k.a. Sukkoth (Tabernacles): John 7:2-10:21
Verse nineteen
19 ...You will not boil a kid in the milk of his mother.
Why did hwhy put this in? Was it a "by the way" statement? No. The reason this was put in, because hwhy was saying, in many words to "honor the mother", the Fifth Word (Commandment). This week's Torah portion passage can be compared to this account, which is noted in the Torah portion of Ki Theytsey, in the book of Deuteronomy
Deuteronomy 22:6 If shall encounter (befallen) to your face a nest of a bird in the way, in any tree, or upon the Earth, of nestlings or eggs, and the mother is crouching upon the nestlings, or upon the eggs, you shall not take the mother upon the sons: 7 Sending, you shall send away ta-the mother, and you shall take ta-the sons for yourself; by that, shall be good (well) to you, and you shall be lengthened of days.
This week's Torah portion passage is repeated, which is noted in the Torah portion of R'ey, in the book of Deuteronomy
Deuteronomy 14:21 ...You shall not boil a kid in the milk of his mother.
Because it is an act of mockery of the parent to its young. Monte Judah of Lion and Lamb Ministries noted that letting the mother bird go is an act of mercy. I would also say that the act of mercy also implies to not cooking the kid in its mother's milk as well, and if one did, it would be an act of a hardened heart. The same way for letting the mother go and not kill her. This is based on The Fifth Word (Commandment) to honor your mother and father, and if one kills a mother with the young that is no different than rebelling against ones own mother and father. Boiling a kid in its mother's milk is an act of mockery against the mother that bore the kid, and would be no different if that person did it against ones own mother and father.
Verses twenty through twenty three
20 Behold, I am sending a Messenger to your face to keep (guard, watch) you in the way, and to bring you to the place which I have prepared. 21 Be on guard (watch, keep) from His Face, and listen in His Voice, do not rebel against Him; for will not bear (lift up, carry) to your transgressions: for My Name is in His nearness. 22 For if listening, you will listen in His Voice, and you will do all which I speak; and I will be an enemy of ta-your enemies, and I will be a besieger (cramper, vexer) at ta-your besiegers (crampers, vexers). 23 For My Messenger shall go to your face, and will bring you to the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will conceal them (cut them down, make them desolate).
Not related, Peter had to be told to listen to Yeshua and not his own ideas, which is noted in the Gospel of Luke
Luke 9:28 And it came to pass about an eight days after these sayings, He took Peter and John and James, and went up into a mountain to pray. 29 And as He prayed, the fashion of His countenance was altered, and His raiment was white and glistering. 30 And, behold, there talked with Him two men, which were Moses and Elias: 31 Who appeared in glory, and spake of His decease which He should accomplish at Jerusalem. 32 But Peter and they that were with Him were heavy with sleep: and when they were awake, they saw His Glory, and the two men that stood with Him. 33 And it came to pass, as they departed from Him, Peter said unto Yeshua, Master, it is good for us to be here: and let us make three tabernacles; one for Thee, and one for Moses, and one for Elias: not knowing what he said. 34 While he thus spake, there came a Cloud, and overshadowed them: and they feared as they entered into the Cloud. 35 And there came a Voice out of the cloud, saying, This is My Beloved Son: hear Him.
There is a Messenger that visited Joshua when the Israelites were going over to the Promised Land, which is noted in the book of Joshua
Joshua 5:13 And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a Man over against him with His Sword drawn in His Hand: and Joshua went unto Him, and said unto him, Art Thou for us, or for our adversaries? 14 And he said, Nay; but as Chief of the Army of hwhy am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto His servant? 15 And the Chief of hwhy's Army said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is Holy. And Joshua did so.
The Messenger that was with Joshua is "Yeshua".
Looking at the Canaanite tribal names and their definitions:
Amorite (In Hebrew "Eh-moh-ree" (yrma) (S567)): demand, call, clarify, charge
Hittite (In Hebrew "Kheet-tee" (ytx) (S2860)): Terror, postrate, break down, abolish, afraid, amaze, beat down, discourage
Perizzite (In Hebrew "P'ree-zee" (yzrp) (S6522)): Separate inhabitant of an open country
Canaanite (In Hebrew "K'nah-ahn" (Nenk) (S3667)): Humiliation, vanquish, humble, subdue
Hivite (In Hebrew "Khee-vee" (ywx) (S2340)): Villager, lifegiving, living place, encampment, declare, show
Jebusite (In Hebrew "Y'voo-see" (yowby) (S2983)): Trodden, tread down, polluted
Putting them in a list form based on their characteristics, this is what they display:
Amorites: Demander
Hittite: Terror
Perizzites: Separater (Divider)
Canaanites: Subduer
Hivites: Living place (Life Support for the enemy), also Showing Off
Jebusites: Polluter (Profaner)
All of these tribes have negative traits attached to their identities. The Israelites were to destroy each of these Canaanite tribes bearing these negativie characteristics. We as believers in the Messiah today have to deal with these spiritual negative charateristics in our spiritual lives, and we need to destroy them with the help of Yeshua, through the Ruakh HaKodesh (the Holy Spirit).
!!!hwhy Kl bdk
This would be fulfilled when Joshua, symbolic of Yeshua, would bring the Israelites into the land of Canaan and conquered the land as noted throughout the book of Joshua.
Verses twenty four and twenty five
24 You will not bow down to their elohim, and you will not serve them, and you will not do according to (as) their doings (works): for pulling down (overthrowing), you will pull them down (overthrow them), and breaking (crushing), you will break (crush) their pillar images (standing images). 25 And you will serve ta hwhy, your Elohim, and will bless ta-your bread and ta-your water; and I will remove (turn away) sicknesses (diseases) from your nearness.
hwhy tells them to destroy their elohim, so that they don't get the idea to worship something that they can see, which is from the Second Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus
Exodus 20:3 Shall not be for yourself no other elohim upon (over) My Face. 4 You shall not make (do) for yourself a vessel image (carved image), and any image (form) which is in the Heavens from above, and which is in the Earth from below, and which is in the waters from underneath to the Earth: 5 You shalt not bow to them, and you shall not serve them: for I am hwhy, your Elohim, am a Jealous El, visiting the iniquity of the fathers, upon the sons, upon the threes, and upon the fours for hating Me; 6 And doing mercy to thousands for loving Me, and for the keepers (guards, observers) of [(for keeping (guarding, observing))] My Commandments.
Verses twenty six through twenty eight
26 She shall not be an aborter of their becoming and a sterile one (barren one) in your land: I will fulfill ta-the enrollment (scroll, account, number) of your days. 27 I will send ta-My Fright (Terribleness) to your face, and I will disturb (agitate, discomfit, confound) ta-all of the people whom you come against them, and I will give to you the backneck (back) of ta-all of your enemies. 28 And I will send away ta-the hornets (wasps) to your face, and will drive out ta-the Hivite, ta-the Canaanite, and ta-the Hittite, from of your face.
In verse twenty six of this week's Torah portion passage, hwhy says "no aborting". This means human abortion. The purpose of this Commandment is to say to believe in hwhy and serve Him. This refers to the First Word (Commandment), which is to "believe in Him".
Moses said this similar thing regarding the hornets, which is noted in the Torah portion of Eykev, in the book of Deuteronomy
Deuteronomy 7:17 For you shall say in your heart, These nations are many than I; how shall I be able to dispossess them? 18 You shall not fear from them: remembering, you shall remember ta-what hwhy, your Elohim, did to Pharaoh and to all of Egypt; 19 of the Great Temptations (Trials) which your eyes have seen, and the Signs, and the Wonders (Miracles), and the Strong Hand, and the Outstretched Arm which hwhy, your Elohim, brought you out: so hwhy, your Elohim, shall do to all of the peoples whom you are fearing from their faces. 20 And also hwhy, your Elohim, shall send ta-the hornets against them, until they that remain and that hide themselves from your face shall perish
Joshua fulfilled this week's Torah portion passage, which is noted in the book of Joshua
Joshua 24:11 And ye went over Jordan, and came unto ta-the Jericho: and the men of Jericho fought against you, the Amorites, and the Perizzites, and the Canaanites, and the Hittites, and the Girgashites, the Hivites, and the Jebusites; and I delivered them into your hand. 12 And I sent ta-the hornets before you, which drave them out from before you, even the two kings of the Amorites; but not with thy sword, nor with thy bow. 13 And I have given you a land for which ye did not labour, and cities which ye built not, and ye dwell in them; of the vineyards and oliveyards which ye planted not do ye eat.
Verses twenty nine and thirty
29 I will not drive them from your face in one year; lest the land, she becomes desolate (devastated, wasted), and the beasts of the field will multiply upon you. 30 I will drive them out from your face at a little, at a little until which you fructify, and you shall inherit ta-the land.
The reason this is so, because if wild animals see plenty of dead bodies, they will see that as food, and they will produce a huge offspring to meet the abundance within a couple of years. The large amount of animals will be a discomfort to the Israelites. That is why hwhy said to them to kill a little bit at a time, so that the animal population will be limited and under control.
Verse thirty-one through thirty three
31 And I will set (put) ta-your borders from the Sea of Reeds and unto the Sea of the Philistim, and from the wilderness unto the River: for I will give ta the dwellers of the land in your hand; and you will drive them out from your face. 32 You will not cut a covenant to them and to their elohim. 33 They will not dwell in your land, lest they will make you sin to Me if you serve ta-their elohim; for shall be for a snare (noose, trap) to you.
It goes back to hwhy's promise to Abraham, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis
Genesis 15:18 In that day hwhy cut ta-Abram a Covenant, to say, To your seed I have given ta-this land from the river of Egypt unto the great river, the river Euphrates:
These are maps of the extant boundaries Israel has to possess
Yeshua said this, which is noted in the Gospel of Matthew
Matthew 5:18 For verily I say unto you, Till the heavens and earth pass, one jot or one tittle shall in no wise pass from the Torah, till all be fulfilled.
This has yet to be fulfilled.
CHAPTER 24
Exodus 24:1-18
Exo 24:1 And said to Moses, Ascend to hwhy, you and Aaron, Nadab and Abihu, and seventy from the Elders of Israel; and you will bow from a distance. 2 And Moses shall approach by his aloneness to hwhy: and they, they shall not approach; and the People, they shall not ascend with him. 3 And Moses came and accounted (enrolled, told) to the People ta all of the Words of hwhy, and ta all of the Judgments: and all of the People answered of one voice, and they said, We will do all of the Words which hwhy has spoken.
4 And Moses wrote ta all of the Words of hwhy, and they rose up early (started up early) in the breaking period (morning), and built an Altar below the Mountain, and two ten (twoteen, twelve) standing pillars for the Two Ten (Twoteen, Twelve) Tribes of Israel. 5 And sent ta-young men of the Sons of Israel, and they elevated the Elevation Offerings (Ascension Offerings, Burnt Offerings), and they sacrificed Sacrifices, of Peace Offerings of bullocks (calves) unto hwhy. 6 And Moses took half of the blood, and put in the basins (bowls); and half of the blood was sprinkled (strewn) upon the Altar. 7 And took the Scroll of the Covenant, and was called out (read) in the ears of the People: and they said, We will do all which hwhy has spoken, and we will listen. 8 And Moses took ta-the blood, and sprinkled (strewn) over (upon) the People, and said, Behold the Blood of the Covenant which hwhy has cut with you upon all of these Words.
9 And Moses, and Aaron, Nadab, and the Abihu, and seventy from the Elders of Israel ascended: 10 And they saw ta the Elohim of Israel: and was under His Feet as the doing (work) of pavement (?white pavement?) of the sapphire, and as the bone (body) of the Heavens for pureness (clearness). 11 And did not send forth His Hand to the Select of the Sons of Israel: and they gazed (visioned) at ta-The Elohim, and they ate, and they drink.
12 And hwhy said to Moses, Ascend to Me at the Mountain, and be there: and I will give to you the Tablets of the Stone, and the Teaching (Torah), and the Commandments which I have written; to teach them. 13 And Moses arose, and Joshua, his minister (attendant, contributor): and Moses ascended to the Mountain of The Elohim. 14 And said to the Elders, Dwell among this (here) for us until which we shall return to you: and, behold, Aaron and Hur are with you: Whoever is a master of words shall approach to them.
15 And Moses ascended to the Mountain, and the Cloud covered ta-the Mountain. 16 And the Glory of hwhy dwelled (resided) upon Mount Sinai, and the Cloud covered him six days: and on the seventh day, called to Moses from the midst of the Cloud. 17 And the appearance of the Glory of hwhy was like a Consuming Fire on the head of the Mountain to the eyes of the Sons of Israel. 18 And Moses went in the midst of the Cloud, and ascended to the Mountain: and Moses was in the Mountain forty days and forty nights.
(Note: Not all verses will have comments)
Verses one and two
1 And said to Moses, Ascend to hwhy, you and Aaron, Nadab and Abihu, and seventy from the Elders of Israel; and you will bow from a distance. 2 And Moses shall approach by his aloneness to hwhy: and they, they shall not approach; and the People, they shall not ascend with him.
Where is Eliezer and Ithamar? Why were they not included? In Exodus chapter four, The children of Aaron are noted, which is noted in the Torah portion of Va-Eyra, in the book of Exodus
Exodus 6:23 And Aaron took ta-Elisheba, daughter of Amminadab, sister of Nahshon, to himself for a wife; and she birthed to him ta-Nadab, and ta-Abihu, ta-Eleazar, and ta-Ithamar.
It shows that Eleazar and Ithamar were the third and fourth born to Aaron. I guess hwhy only wanted the first and second born, Nadab and Abihu. Why? I don't know.
Verses three and four
3 And Moses came and accounted (enrolled, told) to the People ta all of the Words of hwhy, and ta all of the Judgments: and all of the People answered of one voice, and they said, We will do all of the Words which hwhy has spoken. 4 And Moses wrote ta all of the Words of hwhy, and they rose up early (started up early) in the breaking period (morning), and built an Altar below the Mountain, and two ten (twoteen, twelve) standing pillars for the Two Ten (Twoteen, Twelve) Tribes of Israel.
The Israelites were beginning to sound like robots by repeating the same words again as they did, which is noted in the Torah portion of Yithro, in the book of Exodus
Exodus 19:7 And Moses came and called to the Elders of the People, and put to their faces ta-all of these Words which hwhy commanded him. 8 And all of the People, they answered together, and they said, We will do all which hwhy has spoken. And Moses returned ta-the words of the People to hwhy.
They also replied to what a servant says to his master, or should I say a slave to Pharaoh.
This can be compared to how some politicians respond in upholding the U.S. Constitution today.
This image, taken from the top of the mount, shows the locations of the items at Jubal Al Lawz
A: Saudi Guard House
B: Golden Calf Altar with petroglyphs
C: Remains of the twelve pillars
D: Large altar (Moses' Altar) at the foot of Mount Sinai
e: Red lines mark the wells
f: Aqua lines mark stone fences
The twelve pillars are located near Jebal Al Lawz in northeastern Saudi Arabia.
This map, not to scale, shows the location of the pillars circled in red
This is another map that shows the location of the stone pillars
This is a 3D satelite image posted by http://hubpages.com/education/mountsinai showing the location of the stone pillars along the green line
These are satelite images zooming into the location of the stone pillars at the Mount Sinai area
This satelite image shows the location of the stone pillars compared to the Altar of Moses, circled in black, with possibly a missing pillar
The stone pillars are circled in red
This is a 3D image of the location
These are recent images showing the border stones and the Altar of Moses
These are those who say that there are pillars that are the border pillars. These are pictures of these pillars at the Mount Sinai site
The cross section of these pillars measures about two feet long
These are some images from a 360 degree view showing the pillars at the base of Mount Sinai, taken from the location of the Altar of Moses
The big stones borders, potentially at street view, are circled in red
Next is a map showing the location of the Altar of Moses at Jubal Al Lawz, highlighted in red
This is another map of the location of Moses' altar
These are the images of Moses' altar
These are images from a 360 degree view of the Altar of Mose at the base of Mount Sinai (Jebal el Lawz)
Veres five through eight
5 And sent ta-young men of the Sons of Israel, and they elevated the Elevation Offerings (Ascension Offerings, Burnt Offerings), and they sacrificed Sacrifices, of Peace Offerings of bullocks (calves) unto hwhy. 6 And Moses took half of the blood, and put in the basins (bowls); and half of the blood was sprinkled (strewn) upon the Altar. 7 And took the Scroll of the Covenant, and was called out (read) in the ears of the People: and they said, We will do all which hwhy has spoken, and we will listen. 8 And Moses took ta-the blood, and sprinkled (strewn) over (upon) the People, and said, Behold the Blood of the Covenant which hwhy has cut with you upon all of these Words.
This is the first and last time that young men who were to be "a Kingdom of Priests", did the sacrifices at the Altar before the Levitical Priests took over.
After Moses read the words, the Israelites said the same thing over for the third time, but they elaborated it by adding "...and we will listen".
Compare it to the first two times the Israelites responded
Exodus 19:8 And all of the People, they answered together, and they said, We will do all which hwhy has spoken....
Exodus 24:3 ...and all of the People answered of one voice, and they said, We will do all of the Words which hwhy has spoken.
Exodus 24:7 ...and they said, We will do all which hwhy has spoken, and we will listen.
Question: "Why did they say "we will listen" the third time and not the previous two times"? Because they did not mean what they said the first two times? Were they trying to make up for what they said to Moses when hwhy came down after they heard all of the flashings sounds and rumbles, and then they replied this statement to Moses, which is noted in the Torah portion of Yithro, in the book of Exodus
Exodus 20:18 And all of the People saw ta-the sounds, and ta-the flashings, and ta the sound of the Shofar, and ta-the mountain smoking: and the People saw, and they moved back, and they stood from a distance. 19 And they said to Moses, You speak with us, and we will listen: And let not Elohim speak with us, lest we die.
They might have felt guilty that they did not "listen" to His Voice, so they were making up for it.
Notice that Moses sprinkled the blood on the Altar and on thePeople. Guess where the Roman church most likely received their sprinkling rituals from?.... Moses, from this passage.
Verses nine through eleven
9 And Moses, and Aaron, Nadab, and the Abihu, and seventy from the Elders of Israel ascended: 10 And they saw ta the Elohim of Israel: and was under His Feet as the doing (work) of pavement (?white pavement?) of the sapphire, and as the bone (body) of the Heavens for pureness (clearness). 11 And did not send forth His Hand to the Select of the Sons of Israel: and they gazed (visioned) at ta-The Elohim, and they ate, and they drink.
What a heaven on earth experience they had. How would you like to have the experience to eat with the Creator of the heavens and the earth, walking on sapphire floors. This is the only time that the Select and the Priests other than Moses saw the Elohim and His realm, and did not die.
The prophet Ezekiel noted that sapphire is used in the Kingdom, which is noted in his book
Ezekiel 1:26 And above the firmament that was over their heads was the likeness of a Throne, as the appearance of a sapphire stone: and upon the likeness of The throne was the likeness as the appearance of a Man above upon it.
Ezekiel 10:1 Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a Throne.
Also, the apostle John noted the sea of glass, which is noted in the book of Revelation
Revelation 15:2 And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of hwhy.
When we see hwhy, if hwhy gives us a question "What is His favorite color?" We can answer Him.... "sapphire".
Nadab and Abihu must have felt glad to experience this account and became proud. Later, they must have thought to themselves that they were immune to see hwhy and can go into the presence of the Altar anytime they wanted. They should have kept themselves humble, but instead, they went into the altar offering a strange fire which resulted in their deaths, which is noted in the Torah portion of Sh'mini, in the book of Leviticus
Levitcus 10:1 And Nadab and the Abihu, the sons of Aaron, they took a man his censer, and they put (gave) fire in 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.
Maybe the other two brothers should have gone to see hwhy instead of them, and maybe all four brothers would have stayed alive.
Verses twelve through eighteen
12 And hwhy said to Moses, Ascend to Me at the Mountain, and be there: and I will give to you the Tablets of the Stone, and the Teaching (Torah), and the Commandments which I have written; to teach them. 13 And Moses arose, and Joshua, his minister (attendant, contributor): and Moses ascended to the Mountain of The Elohim. 14 And said to the Elders, Dwell among this (here) for us until which we shall return to you: and, behold, Aaron and Hur are with you: Whoever is a master of words shall approach to them. 15 And Moses ascended to the Mountain, and the Cloud covered ta-the Mountain. 16 And the Glory of hwhy dwelled (resided) upon Mount Sinai, and the Cloud covered him six days: and on the seventh day, called to Moses from the midst of the Cloud. 17 And the appearance of the Glory of hwhy was like a Consuming Fire on the head of the Mountain to the eyes of the Sons of Israel. 18 And Moses went in the midst of the Cloud, and ascended to the Mountain: and Moses was in the Mountain forty days and forty nights.
In verse fourteen of this week's Torah portion passage, when Moses states the Israelites to communicate things to Aaron and Hur. I hear "Dragnet Theme" and "Psycho" sounds of the violins' high screeches. I felt like asking Moses "Do you really trust them while you're away"?
Notice in verse twelve of this week's Torah portion that hwhy said to Moses that He will give to him the "The Torah AND the commandment". Does that mean that there were more than just the Ten Words (Commandments) written on the Tablets of the Stones? I bet this is so.
Also notice in verse twelve of this week's Torah portion passage that hwhy says that the stones were already written "before" Moses met hwhy. In other words, it was "prepackaged" and ready to go, and it was probably during those forty days and forty nights that hwhy spoke these words to him. That means Moses was up in Mount Sinai for a total of "forty six" or "forty seven" days.
Notice in verse thirteen of this week's Torah portion passage that it was Moses and Joshua that were going up to the cloud. Why Joshua? Why not Aaron? I have wondered if Moses left Joshua behind to stay and lead, that he would be more bold toward the Israelites than Aaron.
Also, when Moses said that any master of words shall approach to Aaron and Hur. That concerns me that any "crafty" man with crafty words could sway either one, and we will see that occur in due time.
Notice in verse sixteen of this week's Torah portion passage that it was not until seven days after hwhy came down that Moses ascended into the Cloud. Why did hwhy wait for Moses to go in on the seventh day? Why not immediately? It was like as if the seventh day related to the six days of work and the seventh day of Shabbath rest. In my opinion, this could be compared to the time Yeshua comes down in the Cloud, and we as believers, dead and alive, will be like Moses, and will meet Yeshua in the clouds, which is noted in the Apostle Paul's letter to the assembly in Thessalonica
1 Thessalonians 4:13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14 For if we believe that Yeshua died and rose again, even so them also which sleep in Yeshua will hwhy bring with him. 15 For this we say unto you by the Word of the Adon, that we which are alive and remain unto the coming of the Adon shall not prevent them which are asleep. 16 For the Adon himself shall descend from heaven with a shout, with the voice of the archangel, and with the Trump of hwhy: and the dead in Messiah shall rise first: 17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Adon in the air: and so shall we ever be with the Adon. 18 Wherefore comfort one another with these words.
Throughout our lives, we hear that Moses was in the mountain for forty days and forty nights. That is true, but notice it says before that, that the Cloud abode for seven days before Moses went up the mountain and into the Cloud. First Moses and Joshua went up the mountain without the Cloud present, then the Cloud came and covered the mountain for six days. On the seventh day, Moses went up to the mountain in the Cloud. This week's Torah portion passage could be compared to when the prophet Elijah went up on a chariot, which is noted in the book of the Kings
2 Kings 2:6 And Elijah said unto him, Tarry, I pray thee, here; for hwhy hath sent me to Jordan. And he said, As hwhy liveth, and as thy soul liveth, I will not leave thee. And they two went on. 7 And fifty men of the sons of the prophets went, and stood to view afar off: and they two stood by Jordan. 8 And Elijah took ta-his mantle, and wrapped it together, and smote ta-the waters, and they were divided hither and thither, so that they two went over on dry ground. 9 And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me. 10 And he said, Thou hast asked a hard thing: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so. 11 And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into the heavens. 12 And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more:
These are the comparisons between this week's Torah portion account and the Kings account:
1. Elijah and Elisha left the fifty prophets behind, like Moses and Joshua left the Israelites behind.
2. Elijah and Elishah crossed over the waters, like Moses and Joshua crossed over the borders at the base of the mountain.
3. The fiery chariot came down, like the Cloud came down on the mountain.
4. Elijah went up in the chariot, like Moses went up into the Cloud.
Next week, we will see what the Israelites will do while Moses is away.
Mark Biltz from El Shaddai Ministries noted a connection of this week's Torah portion account to when Yeshua was on the Mountain of Transfiguration, which is noted in the Gospel of Matthew
Matthew 17:1 And after six days Yeshua taketh Peter, James, and John, his brother, and bringeth them up into an high mountain apart, 2 And was transfigured before them: and His Face did shine as the sun, and His Raiment was white as the light. 3 And, behold, there appeared unto them Moses and Elias talking with Him. 4 Then answered Peter, and said unto Yeshua, Adon, it is good for us to be here: if Thou wilt, let us make here three tabernacles; one for Thee, and one for Moses, and one for Elias. 5 While he yet spake, behold, a Bright Cloud overshadowed them: and behold a Voice out of the Cloud, which said, This is My Beloved Son, in whom I am well pleased; hear ye Him.
The Voice speaking out from the Cloud was like hwhy speaking from the Cloud on top of Mount Sinai. Also, Peter, James and John were like Joshua, and Yeshua Face that shined like the sun was like Moses' face glowing when he returned from the mountain which will be noted in a future Torah portion.
By the way, in my humble but strong opinion, this Gospel account of the Mountain of Transfiguration took place at "Mount Sinai", because the two people who were at Mount Sinai before Yeshua's were "Moses" and "Elijah". This is the account of Elijah, which is noted in the book of the Kings
1 Kings 19:7 And the Messenger of hwhy came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. 8 And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the Mountain of the Elohim. 9 And he came thither unto a cave, and lodged there; and, behold, the Word of hwhy came to him, and He said unto him, What doest thou here, Elijah?
There is a possibility that the apostle Paul was also at Mount Sinai, which is noted in his letter to the assembly in Galatia
Galatians 1:17 Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.
Because Mount Sinai is located in northeastern Saudi Arabia.
Indirectly related, the apostle Paul compared Mount Sinai to Hagar, which is noted in his letter to the assembly in Galatia
Galatians 4:22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. 23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. 24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. 25 For this Agar is Mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. 26 But Jerusalem which is above is free, which is the mother of us all.
That ends this week's Torah portion commentary.
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