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Myjpsm
MISHPATIM (Judgments)
Exodus 21:1-24:18

There are 52 Aleph-Tavs in this week's Torah portion




Mount Sinai

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CHAPTER 21

Exodus 21:1-31

Exo 21:1 And these are the Judgments which you shall set to their faces. 2 If you purchase a Hebrew servant, shall serve six years: and in the seventh shall go out free for nothing. 3 If came on his self, shall go out on his self: if he was a husband of a wife, his wife shall go out with him. 4 If his master shall give to him a wife, and birthed to him sons or daughters; the wife and her children, she shall be to her master, and he shall go out on his self.

5 And if the servant, saying, shall say, I love 
ta-my master, ta-my wife, and ta-my sons; I will not go out free: 6 And his master shall approach him to the Elohim; and shall approach him to the entrance, or to the side door post; and his master shall bore ta-his ear on an awl; and shall serve him for ages.

7 And if 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 in the eyes of her master who has not betrothed her, and shall redeem her: shall have no rule to sell her to a foreign people, shall have no power in his deception on her. 9 If shall betroth her to his son, he shall deal according to the custom of the daughters.

10 
If shall take another for himself; her food, her veils (coverings), and her duty of marriage, shall not be diminished. 11 And if shall not do these three for her, and shall go out free without silver.

12 A man strikes
and dies, dying, shall die. 13 And whom does not lie in wait, and the Elohim shall befall to his hand; and I will appoint for you there a place where shall flee.

14 And when
a man was presumptuous upon his neighbor to kill him in guile; you shall take him from My Altar to die.

15 And a stricker is his father, and his mother, dying, shall die
.

16 And stealing a man, and sells him, and if is found in his hand, dying, shall die.

17 And cursing his father and his mother, dying, shall die.

18 And if men contend, and a man strikes
ta-his neighbor on a stone, or on a fist, and does not die, and falls to the bed: 19 If shall rise, and walks on the outside upon his walking stick, and the one stricking shall be innocent: only shall give for his resting; and healing, shall heal.

20 And if a man shall strike
ta-his male servant or ta-his female servant on a staff, and dies under his hand; avenging, shall be avenged. 21 But, if shall continue a day or two days, shall not be avenged: for he is his silver.

22 And men, when
they fight, and they inflict a pregnant woman and her children, they shall go out, and was not injury: punishing, shall be punished as which the husband of the woman shall put upon him; and shall give in their supplication. 23 And if shall be injury, and you shall give soul for soul, 24 Eye for eye, tooth for tooth, hand for hand, foot for foot, 25 burning for burning, wound for wound, stripe for stripe.

26 And if a man strikes
ta-the eye of his male servant or ta-the eye of his female servant, and destroys her; shall send him away for free for 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 his tooth.

28 If an ox gore 
ta-a man or ta-a woman and dies: stoning, shall 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, the third, and was testified on his owner, and shall not watch him, and kills a man or a woman; the ox shall be stoned, and his owner also shall die.

30 
If shall be applied upon him a ransom, and shall give the redemption of his soul according to all that is put upon him.

31 If shall gore a son or shall gore a daughter, according to this judgment 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 their master, and the ox shall be stoned
.

33
And if a man shall open a well, or if a man shall dig a well, and not shall cover him, and an ox or an ass falls there; 34 The owner of the well shall repay, shall reward silver to his owner; and the dead shall be to him.

35 
And if the ox of a man gores ta-the ox of his neighbor 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 shall be known that the ox, he gored from yesterday, the third, and his owner did not watch him; repaying shall repay ox for the ox; and the dead shall be to him.


(NOTE: Not all verses will have comments)


Verses one through three

THE TORAIC LAWS OF A SERVANT

MALE SERVANT

Verses one through three

1 And these are the Judgments which you shall set to their faces. 2 If you purchase a Hebrew servant, shall serve six years: and in the seventh shall go out free for nothing. 3 If came on his self, shall go out on his self: if he was a husband of a wife, his 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.

Another question is did the Hebrew servant have a home to begin with when he was bought by his Hebrew brother? 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 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 master shall give to him a wife, and birthed to him sons or daughters; the wife and her children, she shall be to her master, and he shall go out on his self.

I would like to ask 
hwhy "How is that just for the Hebrew man to leave without his wife and children? The children are his, and they were given to him by his master. What happened to husband and wife becoming one flesh in the Torah portion of B'reyshith, in the book of Genesis"?

Genesis 2:24 Upon thus, a man shall leave ta-his father and ta-his mother, and 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 would be a kingdom sense, 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 family behind. He's breaking the oneness in Yeshua, and is participating in the worldly culture.



Verses five and six

5 And if the servant, saying, shall say, I love ta-my master, ta-my wife, and ta-my sons; I will not go out free: 6 And his master shall approach him to the Elohim; and shall approach him to the entrance, or to the side door post; and his master shall bore ta-his ear on an awl; and shall serve him for ages.

In the King James Version, the translators misinterpreted whom the master was to bring the servant. It was interpreted as "the judges", but that is not what it says in the Hebrew. In the Hebrew it says "Ha-Elohim"- 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, the action 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 awls- 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 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.

When that Hebrew servant is present with people, they will see his pierced ear, stating that he is someone's servant forever, and is taken. This is the same situation with Yeshua, because He became 
hwhy's servant forever. Later in the Gospels, there was an account referring to Yeshua's pierced body

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 "Yeshua, our Master".


Monte Judah of Lion and Lamb Ministries noted that this is an act to be a bondservant and not go out free, and that we as believers in Yeshua, that we love our Heavenly Father and we don't want to be free to do things our own way anymore, but to be His bondservants forever.



FEMALE SERVANT

Verse seven

7 And if 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.



Verse eight


If is evil in the eyes of her master who has not betrothed her, and shall redeem her: shall have no rule to sell her to a foreign people, shall have no power in his deception on 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 within the tribe or area. This was probably a basis from the account that Jacob's first wife, Leah, was fainty eyed, meaning that she was not good in appearance.



Verse nine

9 If shall betroth her to his son, he shall deal according to the 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 food, her veils (coverings), and her duty of marriage, shall not be diminished.

The man was to treat the "future" former female servant as equal as the 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 without silver.

If the master cannot redeem her from verses eight through ten- redeem 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 most likely, she returns to her father.

A question comes to me... "Why does it say that she leaves without silver"?, because it relates to the dowry of marriage as it is mentioned later in the next chapter

Exodus 22:16 And if a man deceives a virgin who is not betrothed, and lays with her, wed, shall wed her to himself for a wife. 17 If refusing, her father refuses to give her to him, silver shall be weighted according to the Dowry of the Virgins.

The purpose that the master does give any silver to her father, because one: the father did not 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 man strikes and dies, 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)

Exodus 20:13 You will not murder.



Verses thirteen and fourteen

13 And whom does not lie in wait, and the Elohim shall befall to his hand; and I will appoint for you there a place where shall flee. 14 And when a man was presumptuous upon his neighbor to kill him in guile; you shall take him from My Altar to die.

This would be the Torah to the cities of refuge mentioned in the book of Numbers

Numbers 35:6 And ta the cities which you shall give to the Levites be ta six cities of the refuge, which you shall give for the one fleeing there, the slayer: and upon them you shall give forty and two cities. 7 All 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 many you shall multiply; and from ta the few you shall diminish: a man according 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 appoint for yourselves cities, cities of refuge they shall be for you; and shall flee there, the slayer, the one killing a soul in ignorance. 12 And they shall be to you the cities for refuge from the avenger; and shall not die the slayer, until he stands to the face of the congregation for 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 of the Jordan, and ta three cities shall you shall give in the land of Canaan, cities of refuge they shall be. 15 To the sons of Israel, and to the stranger, and to the dweller in their midst, they shall be these six cities for refuge: for the ones fleeing there, any killing a soul in ignorance. 16 And if among a vessel of iron has killed him, and dies, he is a murderer. Dying, shall die the slayer. 17 And if among a stone at hand which shall die among her, struck him and dies, he is a slayer. Dying, shall die the murderer. 18 Or among a vessel of wood at hand which shall die among him has killed him, and dies, he is a slayer. Dying, shall die the slayer. 19 The avenger of the blood, he shall execute ta-the slayer: in his meeting among him, he shall execute him. 20 And if in hatred shall push him, or thrown upon him in laying of wait, and dies; 21 Or in enmity struck him among his hand, and dies: dying, shall die the striker; he is a slayer: the avenger of the blood shall execute ta-the slayer, in his meeting among him. 22 And if, in a moment, in no emnity, he pushed him, or threw upon upon him any vessel among no laying of wait, 23 Or among any stone, which shall die among her, in not seeing him, and shall fall upon him, and shall die, and he was not an enemy to him, and was not seeking his evil: 24 And shall judge the congregation between the slayer and between the avenger of the blood upon these judgments: 25 And the congregation shall deliver ta-the slayer from the hand of the avenger of the blood, and return him, the congregation, to the city of his refuge, which had fled there: and shall return in her until the death of the high priest, whom was anointed him in the holy oil. 26 And if going out, shall go out the slayer of ta-the border of the city of his refuge, which was fled there; 27 And finds him the avenger of the blood with outside of the border of the city of his refuge, and the avenger of the blood kills ta-the slayer; not is to him blood: 28 For in the city of his refuge was to dwell until the death of the high priest: and after the death of the high priest the slayer shall return to the land of his possession. 29 And shall be these to you for a statute of judgment for your generations in all of your dwellings.

30 Any that kill a soul, by the mouth of two witnessess shall kill
ta-the slayer: and one witness shall not be heeded among a soul to the death. 31 And you shall not take a cover-ransom for the soul of a slayer, whom he was guilty 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 dwell in the land, until the death of the priest. 33 And you shall not defile ta-the land, which you are in her: for the blood, he defiles ta-the land: and for the land shall not be cover-ransomed, for the blood that was shed in her, for but among the blood, shedded of him. 34 And you shall not make unclean ta-the land which you shall dwell in her, which I dwell in her midst: for I, hwhy, am dwelling in the midst of the sons of Israel.


In verse fourteen, there was an account close to this Commandment, and it is located in the book of the Kings. The first account regards Adonijah, brother of Solomon

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 the people said, Let live King Solomon! 40 And all 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 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 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

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 hosts 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 host of Israel, and ta-Amasa the son of Jether, captain of the host 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 stricker is 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

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



Verse sixteen

16 And stealing a man, and sells him, and if is 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 verse 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.



Verse seventeen

17 And cursing 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).

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

If one curses the parents physically, it is also a curse against 
hwhy.


Looking at the word CURSING

The Hebrew word for curse is "kalal"- 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. So 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 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.


Indirectly related, this is an example of one cursing 
hwhy in the book of Leviticus

Leviticus 24:10 And went out a son of a woman, an Israelitess, and he was a son of a man, an Egyptian, in the midst of the sons of Israel: and they quarreled in the camp, the son of the Israelitess and a man, the Israelite; 11 And blasphemed the son of the Israelitess ta-The Name, and cursed. And they brought him to Moses: (and the name of his mother was Shelomith, the daughter of Dibri, of the tribe of Dan:) 12 And they put him 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 one with cursing to with outside of the camp; and they, all the ones hearing, will lay ta-their hands upon his head, and they, all the congregation, shall stone him. 15 And to the sons of Israel you shall speak to say, A man: a man if curses his Elohim, and shall bear his sin. 16 And blaspheming the name of hwhy, dying, shall die, stoning, they shall stone among him all the congregation: as the stranger, as the native, in his blaspheming the Name, shall die.

17 And a man: if shall strike any soul, an Adam, dying shall die. 18 And a striker of a soul of an animal shall repay soul for soul. 19 And a man: if shall give a blemish among his neighbor, as which was done so shall be done to him; 20 Break for break, eye for eye, tooth for tooth: as which was given a blemish in the Adam, so shall be given on him. 21 And a striker of an animal shall repay her: and a striker of an Adam shall die. 22 One judgment shall be for you, as the stranger shall be as the native: for I am 
hwhy your Elohim. 23 And Moses spoke to the sons of Israel, and they sent out ta-the one with the cursing to with outside of the camp and they stoned him of stones. And the sons of Israel did as which hwhy commanded ta-Moses.

Not only did their son blasphemed 
hwhy, but he dishonored his parents who were following hwhy.

 As I said in the Torah portion Yithro, 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" relationship on earth.



Verses eighteen and nineteen

18 And if men contend, and a man strikes ta-his neighbor on a stone, or on a fist, and does not die, and falls to the bed: 19 If shall rise, and walks on the outside upon his walking stick, and the one stricking shall be innocent: only shall give for his resting; and healing, shall 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 if a man shall strike ta-his male servant or ta-his female servant on a staff, and dies under his hand; avenging, shall be avenged. 21 But, if shall continue a day or two days, shall not be avenged: for he is his silver.

Looking at the word AVENGING/AVENGED

The Hebrew word for avenging and avenged is "nakam"- 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 plantation owners in the United States before the Civil War used verse twenty-one as their excuse to have slaves. If they did they should have applied verse twenty. There was no doubt that a slave from their plantations was killed by their plantation masters. If they wanted to use verse twenty-one, they should have applied verse twenty also, which meant that all of the plantation owners would have been put to death. Maybe that is why 
hwhy allowed the Civil War to occur.



Verses twenty two through twenty five

22 And men, when they fight, and they inflict a pregnant woman and her children, they shall go out, and was not injury: punishing, shall be punished as which the husband of the woman shall put upon him; and shall give in their supplication. 23 And if shall be injury, and you shall give soul for soul, 24 Eye for eye, tooth for tooth, hand for hand, foot for foot, 25 burning for burning, wound for wound, stripe for stripe.

Looking at these verses, 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.



Verse twenty six and twenty seven

26 And if a man strikes ta-the eye of his male servant or ta-the eye of his female servant, and destroys her; shall send him away for free for 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 his tooth.

Meaning the Hebrew master that 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.


Yeshua talked about this Torah passage of smiting 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 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. As the Apostle Paul said 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.

which is the basis of Matthew 5:38-39 and Luke 6:29-38.




THE TORAIC LAWS OF ANIMALS


Verse twenty eight

28 If an ox gore ta-a man or ta-a woman and dies: stoning, shall 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 STONING/STONE

The Hebrew word for stoning/stone is "sakal"- 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 "stone".

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, the third, and was testified on his owner, and shall not watch him, and kills a man or a woman; the ox shall be 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.



Verses thirty and thirty-one

30 If shall be applied upon him a ransom, and shall give the redemption of his soul according to all that is put upon him. 31 If shall gore a son or shall gore a daughter, according to this judgment shall be done to him.

Verse thirty relates to verse twenty eight 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 their master, and the ox shall be stoned.

This is so, because the male and female servants are purchased with silver and are not free people. The punishment for their deaths were not as harsh. That is why the payment was with thirty shekels of silver.


Looking at the word GORE

The Hebrew word for gore is "nagakh"- 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).



THE TORAIC LAWS ON WELLS

Verses thirty three and thirty four

33 And if a man shall open a well, or if a man shall dig a well, and not shall cover him, and an ox or an ass falls there; 34 The owner of the well shall repay, shall reward silver to his owner; and the dead shall be 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

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 "bor"- 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".

Looking at this word in the Hebrew in verse thirty three, the first well is spelled Bet, Vav, Resh (
rwb), but the second word is missing the Vav (rb). In verse thirty four, we see the Vav return in the word pit (rwb). This is how it looks in these two verses

33 And if a man shall open a well (rwb), or if a man shall dig a well (rb), and not shall cover him, and an ox or an ass falls there; 34 The owner of the well (rwb) shall repay, shall reward silver to his owner; and the dead shall be to him.

Why was the Vav removed in the second word when they were digging the pit 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 if the ox of a man gores ta-the ox of his neighbor 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 shall be known that the ox, he gored from yesterday, the third, and his owner did not watch him; repaying shall repay ox for the ox; and the dead shall be to him.

This is different than other judgments. The owner of the ox that was killed did not get full retribution, but they split the silver of the live ox that was sold 50/50. Why did 
hwhy allow the result to be a shared judgment?

Verse thirty six is the similar result as in verse twenty nine.

King Solomon used this judgment in an historic account in the book of Kings regarding two women with a dead child and a living child.

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 Torah 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. Pretty cool.







CHAPTER 22

Exodus 22:1-31

Exo 22:1 If a man steals an bull, or a sheep, and slaughters him, or sells him; shall repay five bullocks for the bull, and four lambs for the sheep.

2 If the stealer is found burglarizing, and is struck, and dies, shall not be bloods to him. 3 If the sun had risen upon him, shall be bloods to him; repaying, shall repay; If nothing is to him, and shall be sold for his stealing.

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.

5 If a man shall kindle a field or vineyard, and shall send out 
ta-his cattle, and shall feed in the field of another; from the best of his field, and from the best of his vineyard, shall repay. 6 If fire goes out, and finds thorns, and devours the sheaf stacks, or the grain stalks, or the field, be consumed; repaying, shall repay the one kindling ta-the fire.

7 If a man shall give to his neighbor silver or vessels to keep, and is stolen from the house of the man; If the stealer shall be found, shall repay double. 8 If the stealer is not found, and the owner of the house shall be brought to the Elohim, if not had put out his hand on the deputyship of his neighbor. 9 Upon every word of transgression, upon ox, upon donkey, upon sheep, upon clothing, upon any lost thing which is said that this is his, shall come the word of both of them unto the Elohim; whom Elohim shall condemn shall repay double to his neighbor.

10 
If a man shall give to his neighbor a donkey, or an ox, or a sheep, and any animal, to keep; and dies, or hurt, or captured, without seeing: 11 An oath of hwhy shall be between both of them if had not put out his hand [on the deputyship 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, and shall not repay that was torn.

14 And if a man shall borrow from 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.

16 And if a man deceives a virgin who is not betrothed, and lays with her, wed, shall wed her to himself for a wife. 17 If her father, refusing, refuses to give her to him, silver shall be weighed according to the Dowry of the Virgins.

18 You shall not keep a sorcerer alive.

19 Any laying with an animal, dying, shall die.

20 Sacrificing to an elohim shall be destroyed, unless is by his aloneness to 
hwhy.

21 You shall not vex a stranger, and you shall not oppress him: for you were foriegners in the land of Egypt. 22 You shall not afflict any widow, and an orphan. 23 If afflicting, you afflict him, for if crying, shall cry unto Me, hearing, I will hear his cry; 24 And My anger will burn, and I will kill you on the sword; and your wives, they will be widows, and your sons, orphans.

25 If you lend silver to 
ta-My People, ta-the poor with you, you shall not be to him as a creditor, you shall not put upon him interest.

26 If pledging, you pledge the clothing of your neighbor, you shall return to him unto the going of the sun: 27 For she is his covering to her aloneness, she is his clothing for his skin: On what shall lie? And shall be, if cries to me, I will hear; for I am gracious.

28 You shall not revile Elohim, and you will not curse the ruler among your People.

29 You will not delay your abundance (filled fruits), and of your liquors (weeping juices): You will give to Me the firstborn of your sons. 30 So you will do to your oxen, to your flock: seven days shall be with his mother; in the eighth day you will give him to Me.

31 And you shall be holy men to Me: and you shall not eat flesh torn in the field; you will throw him to the dogs.


(NOTE: Not all verses will have comments)


Verse one

1 If a man steals an bull, or a sheep, and slaughters him, or sells him; shall repay five bullocks for the bull, and four lambs for the sheep.

Notice that the person did not repay the bull for an bull or the sheep for a sheep, but "four young animals".


Looking at the following words:

BULL

The Hebrew word for bull is "shor"- 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 "bakar"- 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 "bakar" (
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 "sha'ah" (
has), and its definition

A primitive root; to rush; by implication to desolate: - be desolate, (make a) rush (-ing), (lay) waste.

This is for the purpose of the potential bull or sheep that would have birthed the next generation of oxes and lambs.


This verse relates to the Prophet Nathan who came to King David to plead a case to him in the book of Samuel, and King David's judgment was based on this Toraic verse

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 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 that was not in the verse in the Torah:

...for a son of death is the man that hath done this...

King David had to restore fourfold himself for what he did, thus 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:


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 that it says the baby boy died on the seventh day. 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 in the Gospel of Luke chapter two. 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- 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.

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 sick "perverse" love for his sister and schemed to have her come into his room, pretending he was sick, and have her feed her. 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 Arnon defiled Tamar. Absalom revenged his sister's defilement by Arnon, 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 heaven 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.

This was at the battle in the woods of Ephraim. As the story goes Absalom was losing the battle and was 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.

This was a revelation and a half.



Verses two through four

2 If the stealer is found burglarizing, and is struck, and dies, shall not be bloods to him. 3 If the sun had risen upon him, shall be bloods to him; repaying, shall repay; If nothing is to him, and shall be sold for his stealing. 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.



Verse five

5 If a man shall kindle a field or vineyard, and shall send out ta-his cattle, and shall feed in the field of another; from the best of his field, and from the best of his vineyard, shall repay.

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

The Hebrew word for kindle is "ba'ar"- 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 the verse

5 If a man shall kindle (reb) a field or vineyard, and shall send out ta-his cattle (ryeb), and shall feed in the field of another; from the best of his field, and from the best of his vineyard, shall repay.

The owner's cattle was 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 "kerem"- 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 fire goes out, and finds thorns, and devours the sheaf stacks, or the grain stalks, or the field, be consumed; repaying, shall repay the one kindling ta-the fire.

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.


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 "ka-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, and is stolen from the house of the man; If the stealer shall be found, shall repay double.

This relates to the Sixth Word (Commandment). 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 to the Elohim, if not had put out his hand on the deputyship of his neighbor. 9 Upon every word of transgression, upon ox, upon donkey, upon sheep, upon clothing, upon any lost thing which is said that this is his, shall come the word of both of them unto the Elohim; whom Elohim shall condemn 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, or a sheep, and any animal, to keep; and dies, or hurt, or captured, without seeing: 11 An oath of hwhy shall be between both of them if had not put out his hand [on the deputyship 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, and shall not repay that was torn.

This is a similar matter regarding a man found dead that might have been based from this torah passage

Deuteronomy 21:1 If shall be found a slain on the ground which hwhy your Elohim is giving to you to possess her, fallen in the field, 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, the one near to the slain, and they shall take the elders of that city a heifer of the herd, which has not served among her, which was not drawn in a yoke; 4 And the elders of that city, they shall bring ta-the heifer to a rough valley, which was not served among him, and not was sown, and they shall break the neck there of ta-the heifer in the valley: 5 And the priests, the sons of Levi, they shall approach; for among them hwhy your Elohim has chosen among them to minister Him, and to bless in the name of hwhy; and upon their mouth shall be every controversy and every stroke: 6 And all the elders of that city, the one near to the slain, they shall wash ta-their hands upon the heifer that is broken necked in the valley: 7 And they shall answer and they shall say, Our hands have not shed this blood, and our eyes, they have not seen. 8 Atone for Your people, Israel, whom you have redeemed, hwhy, and do You not put innocent blood in the midst of Your people of Israel's charge. And the blood shall be atoned for them. 9 And you, you shall consume the innocent blood from your midst, when you shall do the right 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 current Torah portion's judgment.



Verses fourteen and fifteen

14 And if a man shall borrow from 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. If the man has possession of the animal and does not use it for its purpose and dies on his watch, then he had to pay for it, because it was not used at the time. But if it died while in use, it is like saying if the owner was using it and it died. It died for the purpose of its use and in its natural time.

Monte Judah of Lion and Lamb Ministries used this true story relating to this 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. And now the neighbor and he are neigbors again.



Verses sixteen and seventeen

16 And if a man deceives a virgin who is not betrothed, and lays with her, wed, shall wed her to himself for a wife. 17 If her father, refusing, refuses to give her to him, silver shall be weighed according to the Dowry of the Virgins.

A question I would ask is, relevent to verse seventeen is "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 is the basis of the judgment of a father to a daughter's vow

Numbers 30:3 And a woman, if she vows a vow to hwhy, and bind herself by a bond, being in her father's house in her youth; 4 And has heard, her father, ta-her vow and her bond, which was bound upon her soul and was silent to her, her father: and they shall rise all her vows, and every bond which was bound her soul. 5 And if her father nullifies her in the day of his hearing; of any of her vows and her bonds which was bound upon her soul, shall not be risen: and hwhy shall forgive of her, because her father has nullified 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 WEIGHED

The Hebrew word for weighed is "shakal"- 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 alive.

In 1st Samuel chapter twenty eight, Saul went to the Witch of Endor, which went against his law and 
hwhy's commandment, for she should have been killed.

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.

He went to her to raise the Prophet Samuel from the dead to seek his advice. Because he did he was prophesied by Samuel 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 if their next step, if unjust judges are assigned, is to legalize beastiality.



Verse twenty

20 Sacrificing to an elohim shall be 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

Numbers 25:1 And Israel dwelled in the Shittim, and the people profaned to fornicate to the daughters of Moab. 2 And they called the people to the sacrifices of their elohim: and the people ate, and bowed down to their elohim. 3 And Israel joined to Baal Peor: and burned the anger of hwhy among Israel. 4 And hwhy said to Moses, Take ta-all the heads of the people, and hang them up to hwhy before the sun, and turn the fierce anger of hwhy from Israel. 5 And Moses said to the judges of Israel, Slay a man of his men, the ones joined to Baal Peor. 6 And, behold, a man from the sons of Israel came and brought to his brothers ta-the Midianitess to the eyes of Moses, and to the eyes of all the congregation of the sons of Israel, and who were weeping at the entrance of the Tent of Appontment. 7 And Phinehas, son of Eleazar, son of Aaron the priest, saw, and arose from the midst of the congregation, and took a spear in his hand; 8 And went after the man of Israel to the pavillion, and thrust ta-both of them, ta the man of Israel, and ta-the woman to her belly. And the plague, she was stayed from upon the sons of Israel. 9 And they were, the ones dead by the plague, four and twenty thousand.

Also Elijah also had the prophets of Ba'al killed in sacrificing to Ba'al (1st Kings 18:1-40). And it goes on.



Verse twenty-one

21 You shall not vex a stranger, and you shall not oppress him: for you were foriegners 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. 23 If afflicting, you afflict him, for if crying, shall cry unto Me, hearing, I will hear his cry; 24 And My anger will burn, and I will kill you on the sword; and your wives, they will be widows, and your sons, orphans.


Looking at the word AFFLICT

The Hebrew word for afflict is "anah"- 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 "anah" (
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. It is similar to when Egypt afflicted the Israelites to become their slaves. Those kinds of men take the advantage of weaker vessels- the woman and children- that do not have a man, whether a husband or a father, 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-the poor with you, you shall not be to him as a creditor, you shall not put upon him interest.

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.



Verses twenty six and twenty seven

26 If pledging, you pledge the clothing of your neighbor, you shall return to him unto the going of the sun: 27 For she is his covering to her aloneness, she is his clothing for his skin: On what shall lie? And shall be, if cries 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 night occurs, it gets colder in 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. Not related, but the same implication is 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 new day.


Yeshua applied this Toraic law of lending through his teaching 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 Elohim, and you will not curse the ruler 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. One of David's examples is 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.



Verse twenty nine

29 You will not delay your abundance (filled fruits), and of your liquors (weeping juices): You will give to Me the firstborn of your sons.

hwhy was saying to the Israelites when the 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 will do to your oxen, to your flock: seven days shall be with his mother; in the eighth day you will give him to Me.

In this verse, 
hwhy puts a time limit one offers an animal to hwhy to be 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 holy men to Me: and you shall not eat flesh torn in the field; you will throw him to the dogs.

Yeshua applied this passage to a Canaanite woman in

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.

and applied this passage to a Canaanite woman
 
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.







CHAPTER 23

Exodus 23:1-33

Exo 23:1 You shall not raise a false report: you shall not put your hand with the wicked to be a violent witness.

2 You shall not be after a multitude for evilness; and you will not testify upon a cause (contention, strife) to pervert after many to perversion: 3 And you will not favor the poor (lowly) in his cause.

4 When you meet the ox of your enemy or his donkey wandering, returning you will return him to him.

5 When you see a donkey of your hater crouching under his burden, and you forsake helping to him, helping you will help him.

6 You will not pervert the judgment of your beggar (destitute, needy) in his cause.

7 You will keep distant from a false word; and you will not kill the innocent and the righteous: for I will not justify the wicked.

8 And you will not take a bribe: for the bribe shall blind the clear sighted, and subvert the words of the righteous.

9 And you shall not afflict a stranger: and you, you know 
ta-the soul of the stranger, for you were strangers in the land of Egypt.

10 And six years you will sow 
ta-your land, and you will gather ta-her produce: 11 And the seventh year, you will release her and you will leave her; and the needy of your People, they will eat: and the 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 work, and in the seventh day, you shall rest: by that, your ox and your donkey may rest, and the son of your female servant, and your stranger, may be refreshed.

13 And in all that I have said to you, you be watchful: you will not mention (recount) the name of another elohim; shall not be heard upon your mouth.

14 Three times you will feast to Me in the year. 15 You will keep 
ta the Feast of the Unleavened Bread: seven days you will eat unleavened bread as which I commanded you to the appointed time of the month of the Aviv; for in him, you came out from Egypt: and they shall not see My face empty: 16 And the Feast of the Harvest, the firstfruits of your labors, 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 work from the field. 17 Three times in the year all your males shall appear to the Face of the Adon hwhy.

18 You shall not sacrifice the blood of My Sacrifice 
upon leavened bread; and shall not stay the kheylev-fat of My Feast until the morning.

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

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

20 Behold, I am sending a Messenger to your face to keep you in the way, and to bring you to the place which I have prepared. 21 Be on guard from His Face, and listen in His Voice, do not rebel against Him; for will not lift up your transgressions: for My Name is in His midst. 22 For if listening, you will listen in His Voice, and you will do all that I speak; and I will be an enemy to 
ta-your enemies, and I will be a foe to ta-your foes. 23 For My Messenger shall go to your face, and bring you to the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them down.

24 You will not bow down to their elohim, and you will not serve them, and you will not do according to their works: for overthrowing, you will overthrow them, and breaking, you will break down their pillar images. 25 And you will serve 
ta hwhy, your Elohim, and will bless ta-your bread and ta-your water; and I will remove sickness from your midst.

26 She shall not abort their young and barren in your land: I will fulfill
ta-the number of your days. 27 I will send ta-My terror to your face, and I will make dead ta-all the people whom you come against them, and I will give to you the neck of ta-all your enemies. 28 And I will send ta-the hornets to your face, and will drive out ta-the Hivite, ta-the Canaanite, and ta-the Hittite, from of your face. 29 I will not drive them out from your face in one year; lest the land, she becomes desolate, and the beasts of the field will multiply upon you. 30 I will drive them out from your face little from little until which you are fruitful, and you inherit ta-the land.

31 And I will mark
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 of a trap to you.


(NOTE: Not all verses will have comments)


Verse one

1 You shall not raise a false report: you shall not put your hand with the wicked to be a violent witness.

This relates to the Ninth Word (Commandment)

Exodus 20:16 You will not have a false witness testify on your neighbour.

This exactly what happened to Yehsua when two false witness came to be used by the priests to kill Yeshua in the Gospel of Matthew

Matthew 26:59 Now the chief priests, and elders, and all 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 heaven. 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 a multitude for evilness; and you will not testify upon a cause (contention, strife) to pervert after many to perversion: 3 And you will not favor the poor (lowly) in his cause.

Solomon makes note of 
this commandment regarding this passage perverting judgment

Proverbs 17:23 A wicked man taketh a gift out of the bosom to pervert the ways of judgment.


Micah brought up the matter of Israel perverting justice

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 meet the ox of your enemy or his donkey wandering, returning you will return him to him. 5 When you see a donkey of your hater crouching under his burden, and you forsake helping to him, helping you will help him.

Yeshua spoke about this similar subject matter at best

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 which 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 Toraic law of this Torah portion.



Verses six through eight

6 You will not pervert the judgment of your beggar (destitute, needy) in his cause. 7 You will keep distant from a false word; and you will not kill the innocent and the righteous: for I will not justify the wicked. 8 And you will not take a bribe: for the bribe shall blind the clear sighted, and subvert the words of the righteous.

The purpose is not to take advantage of their 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.



Verse nine

9 And you shall not afflict 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.



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 release her and you will leave her; and the needy of your People, they will eat: and the remainder, the beasts of the field, she shall eat. So you shall do to your vineyard, to your oliveyard.

Looking at the word RELEASE

The Hebrew word for release is "shamat"- 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 Shmitah year. The word shmitah is not mentioned in the Hebrew until Deuteronomy, and it refers to cancellation of debts.

Deuteronomy 15:1 From the end of seven years you shall make a shemitah-release. 2 And this is the word of the shemitah-release: Shall release every master the debt of his hand which was lend among his neighbor; shall not exact ta-his neighbour, and ta-his brother; for is called out a shemitah-release for hwhy. 3 ta-The foreigner you may exact: but and what shall be to you, ta-your brother, you shall release your hand; 4 Ending, for shall not be among you a needy one; for blessing, shall bless you hwhy in the land which hwhy your Elohim is giving to you of an inheritance to possess her:

5 Only if hearing, you will hearken in the voice of 
hwhy your Elohim, to observe to do all ta-this commandment which I am commanding you today. 6 For hwhy your Elohim shall bless you, as which was spoken to you: and you shall lend many nations, and you, you shall not borrow; and you shall rule among many nations, and among you, they shall not rule. 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 ta-your heart, and you shall not shut ta-your hand from your needy brother: 8 For opening, you shall open ta-your hand to him, and the lending,you shall lend him enough from his lack, which shall be lacking of him.

9 Take heed to yourself lest shall be a word in your wicked heart, to say, Draws near the seventh year, the year of the shemitah-release; and is evil your eye among your needy brother, and you shall not give to him; and cries to 
hwhy upon you, and shall be sin in you. 10 Giving, you shall give to him, and shall not be evil your heart in your giving to him: for in the account of this word, hwhy your Elohim shall bless you in all your works, and in all you lay your hand. 11 For the needy shall not cease from the midst of the land: upon thus, I am command you, to say, Opening, you shall open ta-your hand to your brother, to your poor, and to your needy, in your land.


By the way when Yeshua said to Judas in response to Judas' excuse that they could sell the spikenard for 300 silver coins, "The poor you will always have", Yeshua made note of Deuteronomy 15:11.

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.


Looking at the word RELEASE (in Deuteronomy)

The Hebrew word for release in this Deuteronomy passage is "sh'mitah"- 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 the land is 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, and in the seventh day, you shall rest: by that, your ox and your donkey may rest, and the son of your female servant, and your stranger, may be refreshed.

That is the regular Shabbath rest every seven days. Moses is reminding them of the Fourth Word (Commandment), but also gives them a reason the day of rest is necessary- to be refreshed from the six days of work.

King David was also a son of a female servant, 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:...

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 Toraic 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 that I have said to you, you be watchful: you will not mention (recount) the name of another elohim; shall not be heard upon your mouth.

If this is so, how come the prophets mentioned names of other elohim: Ba'al, Ashteroth, etc? Because the Isarelites were bowing themselves to those perverse elohim. Those were mentioned, because the Israelites were worshiping them at the time.



Verse fourteen through nineteen

14 Three times you will feast to Me in the year. 15 You will keep ta the Feast of the Unleavened Bread: seven days you will eat unleavened bread as which I commanded you to the appointed time of the month of the Aviv; for in him, you came out from Egypt: and they shall not see My face empty: 16 And the Feast of the Harvest, the firstfruits of your labors, 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 work from the field. 17 Three times in the year all your males shall appear to the Face of the Adon hwhy. 18 You shall not sacrifice the blood of My Sacrifice upon leavened bread; and shall not stay the kheylev-fat of My Feast until the morning. 19 The first of the firstfruits of your ground you will bring to 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. Because these are the three feasts when the grain and/or produce harvests are ripe.


In verse eighteen 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- symbolized by leavening.
 
The last part of verse eighteen is similar to the Exodus story regarding the lamb not to be kept after the morning.

In relation to this week's Torah portion passage, looking at the account of the rains in the Torah portion of Eykev, in the book of Deuteronomy

Deuteronomy 11:11 And the land which you going over there to possess her is a land of mountains and plains. To the rain of the heavens are drinking water: 12 a land which hwhy, your Elohim, cares her continually: the eyes of hwhy, your Elohim, are upon her from the beginning of the year and unto the latter end of the year.

13 And shall be, if hearing, you shall hearken to My Commandments which I am commanding you today, to love 
ta-hwhy your Elohim, and to serve Him in all of your heart and in all of your soul, 14 And I will give the rain of your land in his time, the early rain and the latter rain, and you will gather your grain, and your new wine, and your oil. 15 And I will give grass in your field for your animals, and you will eat and you will be satisfied.

16 Take heed to yourselves, lest your heart shall be deceived, and you turn, and you serve other elohim, and you bow down to them; 17 And the anger of
hwhy shall glow against you, and shuts up ta-the heavens, and shall not be rain, and the ground shall not give ta-her increase; 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 Biblial perspective, the early rains would relate to the "early numerical ordinals of the Biblical Calendar: i.e. 1- Aviv, 2- Iyar, 3- Sivan, etc. Looking at the Biblical harvest times, it would be too late for the early rains to happen during the months of Aviv through the early month of Sivan, since that was the Harvest period for Passover/Unleavened Bread and Shavuoth. This means that these early rains would apply to the "Summer Gregorian months" which would fall before the "Fall harvest" for the "Fall High Holy Day of Sukkoth". The latter rains would apply to the Biblical latter month ordinals of the Biblcial year: i.e. 7- Tishrei, 8- Cheshvan, 9- Kislev, etc. The latter rains would occur too early for the Biblical month of Tishrei, during the Fall harvest period. That means the latter rains would have to occur between the Fall and Winter Gregorian Months, which would fall in the Biblical months between the eighth and twelfth months. This means that the latter rains would occur for the "Spring harvests" for the Spring High Holy Days of Passover/Unleavened Bread and Shavuoth"

This is 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

Rains Chart


Looking at the word KHEYLEV-FAT

The Hebrew word for kheylev-fat is "kheylev"- 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 Commandment passage, and all three feasts are noted in the Gospel of John:

Passover/Unleavened Bread: 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 passage in the book of Deuteronomy also relates to this Torah verse passage

Deuteronomy 22:6 If shall encounter a nest of a bird to your face in the way in any tree, or upon the ground, nestlings, or eggs, and the mother is crouching upon the nestlings, or upon the eggs, you shall not take the mother with the sons: 7 Sending, you shall send away ta-the mother, and ta-the sons, you shall take for yourself; by that shall be well to you, and you shall lengthen days.

This information I made note in the Torah portion of R'ey. This Torah verse can be found again in the book of Deuteronomy

Deuteronomy 14:21 You shalt not simmer 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 said that letting the mother bird go is an act of mercy. I would also say that the act of mercy also implies to not 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 five

20 Behold, I am sending a Messenger to your face to keep you in the way, and to bring you to the place which I have prepared. 21 Be on guard from His Face, and listen in His Voice, do not rebel against Him; for will not lift up your transgressions: for My Name is in His midst. 22 For if listening, you will listen in His Voice, and you will do all that I speak; and I will be an enemy to ta-your enemies, and I will be a foe to ta-your foes. 23 For My Messenger shall go to your face, and bring you to the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them down. 24 You will not bow down to their elohim, and you will not serve them, and you will not do according to their works: for overthrowing, you will overthrow them, and breaking, you will break down their pillar images. 25 And you will serve ta hwhy, your Elohim, and will bless ta-your bread and ta-your water; and I will remove sickness from your midst.

Not related, but in the Gospel of Luke, Peter had to be told to listen to Yeshua and not his own ideas

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.


The Messenger is mentioned later in the book of Joshua when the Israelites were going over to the land

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 host of hwhy am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant? 15 And the chief of hwhy's host 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.


Notice also that 
hwhy tells them to destroy their elohim, so that they don't get the idea to worship something that they can see. They would not take long before they arrive to the land to create their own elohim while Moses was on the mountain for forty days and forty nights

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



Verses twenty six through twenty eight

26 She shall not abort their young and barren in your land: I will fulfill ta-the number of your days. 27 I will send ta-My terror to your face, and I will make dead ta-all the people whom you come against them, and I will give to you the neck of ta-all your enemies. 28 And I will send ta-the hornets 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, 
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)- believe.

Moses said this similar thing regarding the hornets in the book of Deuteronomy

Deuteronomy 7:17 For you shall say in your heart, These nations are many from me; 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 Egypt; 19 The great temptations which your eyes saw, and the signs, and the wonders, and the strong hand, and the out stretched arm, which hwhy your Elohim brought out you: so hwhy your Elohim shall do to all the peoples whom you are fearing from their faces. 20 And also hwhy your Elohim shall send ta-the hornets among them, until perishes the remaining ones, and the ones hiding themselves from your face.

and Joshua fulfilled this passage 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 out from your face in one year; lest the land, she becomes desolate, and the beasts of the field will multiply upon you. 30 I will drive them out from your face little from little until which you are fruitful, and you 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. 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.



Verse thirty-one through thirty three

31 And I will mark 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 of a trap to you.

It goes back to 
hwhy's promise to Abraham in the book of Genesis

Genesis 15:18 In his day hwhy cut a covenant with ta-Abram, 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

Israel's Potential Borders

Israel's Potential Borders

Yeshua said in the Gospels

Matthew 5:18 For verily I say unto you, Till heaven 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 told to the People ta all the Words of hwhy, and ta all the Judgments: and all the People answered of one voice, and said, We will do all the words which hwhy has spoken.

4 And Moses wrote 
ta all the Words of hwhy, and they rose up early in the morning, and built an Altar below the mountain, and twelve pillars for the Twelve Tribes of Israel. 5 And sent ta-young men of the Sons of Israel, and they elevated the Elevation Offerings, and they sacrificed the Peace Offerings of bullocks uto hwhy. 6 And Moses took half of the blood, and put in the basins; and half of the blood was sprinkled upon the Altar. 7 And took the Scroll of the Covenant, and was read in the ears of the People: and they said, We will do all that hwhy has spoken, and we will listen. 8 And Moses took ta-the blood, and sprinkled upon the People, and said, Behold the Blood of the Covenant which hwhy has cut with you unto all these words.

9 And Moses, and Aaron, Nadab, and 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 work of pavement of the sapphire, and as the body (bone) of the heavens for clearness (pureness). 11 And to the Nobles of the Sons of Israel did not stretch out His hand: also they gazed at ta-the Elohim, and they ate, and they drink.

12 And 
hwhy said to Moses, Ascend to Me to the mountain, and be there: and I will give to you Tablets of the Stones, and the Torah, and the Commandments which I have written; to teach them. 13 And Moses rose up, and Joshua, his minister: and Moses ascended to the Mount of the Elohim. 14 And said to the Elders, Dwell on this for us, until which we return to you: and, behold, Aaron and Hur are with you: Whoever is a master of words, shall draw near to them.

15 And Moses ascended to the mountain, and the Cloud covered
ta-the mountain. 16 And the Glory of hwhy dwelt upon Mount Sinai, and the Cloud covered him six days: and in the seventh day, called to Moses from the midst of the Cloud. 17 And the sight 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, it shows the children of Aaron

Exodus 6:23 And Aaron took ta-Elisheba, daughter of Amminadab, sister of Nahshon, to him 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.



Verses three and four

3 And Moses came and told to the People ta all the Words of hwhy, and ta all the Judgments: and all the People answered of one voice, and said, We will do all the words which hwhy has spoken. 4 And Moses wrote ta all the Words of hwhy, and they rose up early in the morning, and built an Altar below the mountain, and twelve pillars for the Twelve Tribes of Israel.

The Israelites were beginning to sound like robots by repeating the same words again as they did in chapter . Sounds like politicians today.

This image, taken from the top of the mount, shows the locations of the items at Jubal Al Lawz

Mount Sinai

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 Jubal Al Lawz in Eastern Saudi Arabia.

This map, not to scale, shows the location of the pillars circled in red

Mount Sinai Map


This is another map of the location of the twelve pillars

Twelve Pillars


This is a 3D satelite image posted by http://hubpages.com/education/mountsinai showing the location of the twelve pillars

Twelve Pillars Location


These are satelite images zooming into the location of the Altar of Moses at the Mount Sinai area

Twelve Pillars

Twelve Pillars

Twelve Pillars Border

Twelve Pillars Border

Twelve Pillars Border

Twelve Pillars Border

Twelve Pillars Border

Twelve Pillars Border

Twelve Pillars Border

Twelve Pillars Border

Twelve Pillars Border

Twelve Pillars Border

Twelve Pillars Border


This satelite image shows the location of the twelve pillars compared to the Altar of Moses, circled in black, with possibly a missing pillar

Twelve Pillars Border

This is a 3D image of the location

Twelve Pillars Location

Twelve Pillars Location



 These are pictures of the pillars at the site

Twelve Pillars

Twelve Pillars

Twelve Pillars 2


The cross section of these pillars measures about two feet long

Twelve Pillars 4

Twelve Pillars 7

Twelve Pillars 5

Twelve Pillars 6


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

Stone Pillars

Stone Pillars

Stone Pillars


Next is a map showing the location of the Altar of Moses at Jubal Al Lawz, highlighted in red

Mount Sinai


This is another map of the location of Moses' altar

Moses' Altar


These are the images of Moses' altar

Moses' Altar Moses' Altar 8

Moses' Altar

Moses' Altar Moses' Altar

Moses' Altar Moses' Altar


These are images from a 360 degree view at the base of Mount Sinai (Jubal el Lawz)

Altar Of Moses

Altar Of Moses

Altar Of Moses

Altar Of Moses

Altar Of Moses

Altar Of Moses

Altar Of Moses

Altar Of Moses

Altar Of Moses

Altar Of Moses



Veres five through eight

5 And sent ta-young men of the Sons of Israel, and they elevated the Elevation Offerings, and they sacrificed the Peace Offerings of bullocks uto hwhy. 6 And Moses took half of the blood, and put in the basins; and half of the blood was sprinkled upon the Altar. 7 And took the Scroll of the Covenant, and was read in the ears of the People: and they said, We will do all that hwhy has spoken, and we will listen. 8 And Moses took ta-the blood, and sprinkled upon the People, and said, Behold the Blood of the Covenant which hwhy has cut with you unto all 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 hear".

Compare it to the first two times the Israelites responded

Exodus 19:8 And all the people, they answered together, and they said, All that hwhy has spoken, we will do....

Exodus 24:3 ...and all the people answered of one voice, and said, All the words which hwhy has spoken will we do.

Exodus 24:7 ...and they said, All that hwhy has spoken will we do, and we will listen.

My question is "Why did they say 'we will do' 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 the flashings sounds and rumbles and they said this to Moses

Exodus 20:18 And all 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 removed, 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 the people. Guess where the Roman church received their sprinkling rituals from?.... Moses, from this passage.



Verses nine through eleven

9 And Moses, and Aaron, Nadab, and 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 work of pavement of the sapphire, and as the body (bone) of the heavens for clearness (pureness). 11 And to the Nobles of the Sons of Israel did not stretch out His hand: also they gazed 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 elders and nobles, other than Moses, saw The Elohim and His realm, and did not die.

There are other sources in scripture sapphire is used in the kingdom

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 sea of glass is mentioned 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 in 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 in the book of Leviticus

Levitcus 10:1 And Nadab and Abihu, the sons of Aaron, took each his censer, and put fire in them, and put incense upon her, and offered strange fire to the face of hwhy, which was not commanded them. 2 And she went out fire from of the face of hwhy, and she devoured 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 to the mountain, and be there: and I will give to you Tablets of the Stones, and the Torah, and the Commandments which I have written; to teach them. 13 And Moses rose up, and Joshua, his minister: and Moses ascended to the Mount of the Elohim. 14 And said to the Elders, Dwell on this for us, until which we return to you: and, behold, Aaron and Hur are with you: Whoever is a master of words, shall draw near to them. 15 And Moses ascended to the mountain, and the Cloud covered ta-the mountain. 16 And the Glory of hwhy dwelt upon Mount Sinai, and the Cloud covered him six days: and in the seventh day, called to Moses from the midst of the Cloud. 17 And the sight 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.


Verse fourteen 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 that 
hwhy said to Moses that He will 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.


Also notice that 
hwhy says that the stones were already written "before" Moses met hwhy. 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 that it was Moses and Joshua that were going up to the cloud. Why Joshua? Why not Aaron? Have Joshua stay and lead. He would be more bold toward the Israelites than Aaron.


Notice that it was not until seven days after 
hwhy came down that Moses ascended into the cloud area. 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 to Shabbath rest. In my opinion, this will related to the time Yeshua comes down in the cloud, and we will be like Moses, all of us who are believers, dead and alive, meet Yeshua in the clouds as mentioned in the Apostle Paul's letter to the Thessalonians

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 Jesus 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 hwhy, that we which are alive and remain unto the coming of hwhy shall not prevent them which are asleep. 16 For hwhy 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 hwhy in the air: and so shall we ever be with hwhy. 18 Wherefore comfort one another with these words.


Throughout our lives, we hear that Moses was in the mount 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 mount and into the cloud. First Moses and Joshua went up the mount without the cloud present, then the cloud came and covered the mount for six days, then Moses went up to the mount in the cloud. This account sounds like a similar matter in the prophets

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 heaven. 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:

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 mount.

3. The fiery chariot came down, like the cloud came down on the mount.

4. Elijah went up in the chariot, like Moses went up in the cloud.

Next week, we will see what the Israelites will do while Moses is away.



Mark Biltz from El Shaddai Ministries made a connection of this text to Yeshua and the mount of Transfiguration

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, Lord, 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, 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 mount which will be mentioned later.



That ends this week's Torah portion commentary.



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