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 SH'LAKH L'KHA (Send Of You)
Numbers 13:1-15:41

There are 43 Aleph-Tavs in this week's Torah portion




Welcome To The Promised Land 12 Spies

Grapes

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CHAPTER 13

Numbers 13:1-33

Num 13:1 And hwhy spoke unto Moses, to say, 2 Send of you men, that they shall search ta-the land of Canaan, which I am giving to the Sons of Israel: one man, one man, of a tribe of his fathers you shall send, every ruler among them. 3 And Moses sent them from the Wilderness of Paran by upon the Mouth of hwhy: all of them, they were heads of the Sons of Israel. 4 And these were their names:

Of the tribe of Reuben, Shammua, son of Zaccur.
5 Of the tribe of Simeon, Shaphat the son of Hori.
6 Of the tribe of Judah, Caleb, son of Jephunneh.
7 Of the tribe of Issachar, Igal, son of Joseph.
8 Of the tribe of Ephraim, Oshea, son of Nun.
9 Of the tribe of Benjamin, Palti, son of Raphu.
10 Of the tribe of Zebulun, Gaddiel, son of Sodi.
11 Of the tribe of Joseph; of the tribe of Manasseh, Gaddi, son of Susi.
12 Of the tribe of Dan, Ammiel, son of Gemalli.
13 Of the tribe of Asher, Sethur, son of Michael.
14 Of the tribe of Naphtali, Nahbi, son of Vophsi.
15 Of the tribe of Gad, Geuel, son of Machi.
16 These were the names of the men whom Moses sent to search out
ta-the land. And Moses called Oshea, son of Nun, Jehoshua.

17 And Moses sent them to search
ta-the land of Canaan, and said to them, Go up here in the Negeb, and you shall go up to ta-the mountains: 18 And you shall see ta-the land, what she is; and ta-the people that are dwelling upon her, he be strong, be weak; he be few, if many; 19 and what of the land which he is dwelling in her, she be good, if evil; and what be the cities which he dwells among them, their camps, if in their fortressess; 20 and what of the land, he be fat, if lean; there be wood in her, if not. And strengthen yourselves, and you shall take the fruit of the land.

And the days were the days of the firstfruits of grapes.

21 And they went up, and they searched
ta-the land from the Wilderness of Zin unto Rehob, toward the coming Hamath. 22 And they went up in the Negeb, and came unto Hebron; and there were Ahiman, Sheshai, and Talmai, the children of Anak, and Hebron was built seven years of before Zoan in Egypt. 23 And they came unto the Valley of Eshcol, and from there they cut off a vine and one cluster of grapes, and among two they lifted up on a staff; and from the pomegranates, and from the figs. 24 To that place was called the Valley of Eshcol, because upon knowledge of the clusters which they, the Sons of Israel cut off.

25 And they returned from searching the land of the end of forty days. 26 And they came to Moses, and to Aaron, and to
all the Congregation of the Sons of Israel, to the Wilderness of Paran, to Kadesh; and they returned them, and ta-all the Congregation, a word, and showed them ta-the fruit of the land.

27 And they reported to him, and they said, We came to the land where you sent us, and she is also flowing with milk and honey; and this is her fruit. 28 Nevertheless, for the people that dwelling in the land are strong, and their cities are fortified, very greatly: and also, we saw the children of Anak there. 29 Amalek dwells in the land of the Negeb: and the Hittites, and the Jebusites, and the Amorites, are dwelling in the mountains: and the Canaanites dwell upon the sea, and upon the hand of Jordan.

30 And Caleb stilled
ta-the People to Moses, and said, Ascending, we will ascend, and we will possess her; for abling, we are able of her. 31 And the men whom they went up with him, they said, We are not able to go up toward the people; for he is stronger than us. 32 And went out a slander of the land, of which they searched her, to the Sons of Israel, to say, The land, which we have passed over on her, to search her, she is a land consuming her inhabitants; and all the people whom we saw in her midst are men of stature. 33 And there we saw ta-the giants, the sons of Anak, from the giants: and we were in our eyes as grasshoppers, and so we were in their eyes.


(Note: Not all verses will have comments)


Verses one and two

1 And hwhy spoke unto Moses, to say, 2 Send of you men, that they shall search ta-the land of Canaan, which I am giving to the Sons of Israel: one man, one man, of tribe of his fathers you shall send, every ruler among them.

Moses gave a different story regarding the searching out of the land, noted in the Torah portion of D'varim, in the book of Deuteronomy

Deuteronomy 1:22 
And you came near to me, all of you, and you said, We will send men to our faces, and they shall search for us out ta-the land, and they shall return to us a word of ta-the way we shall ascend in her, and ta the cities which we shall come to them. 23 And the word was good in my eyes: and I took from you twelve men of you, one man for the tribe:

Accoring to Deuteronomy, it shows that the men suggested to Moses to search out the land.

Mark Biltz of El Shaddai Ministries noted this Deuteronomy word for search

Looking at the word SEARCH

The Hebrew word for search is "khah-phahr"- Khet, Peh, Resh (
rpx). It is from Strong's Concordance number 2658, and its definition

A primitive root; properly to pry into; by implication to delve, to explore: - dig, paw, search out, seek.


This would be more of an emphasis that Moses said the Israelites said they wanted to "explore" or "dig" the land.


Was 
hwhy using the men to tell Moses to send men to search the land as a double witness of His command? If so, then it was settled, but if not, why the contrasting stories?

Looking at the word SEARCH

The Hebrew word for search is "toor"- Tav, Vav, Resh (
rwt). It is from Strong's Concordance number 8446, and its definition

A primitive root; to meander (causatively guide) about, especially for trade or reconnoitring: - chap [-man], sent to descry, be excellent, merchant [-man], search (out), seek, (e-) spy (out).

This is where we get our modern English word "tour". The twelve spies went on "a forty day tour".



Verses four through fifteen

These are the names and meanings of each of the men who spied out the land (Note: Strong references will be defined by an "S"):

REUBEN
Shammua (In Hebrew "Sham-moo-ah" (ewms) S8074):
Renowned, astonish, stupefy, devastate, destroy, destitute, waste, wonder

SIMEON
Shaphat In Hebrew "Shahh-phaht"
(jps) S 8202): Judge

JUDAH
Caleb (In Hebrew "Kah-leyv"
(blk) S3612): Force, yelp, attack, dog

ISSACHAR
Igal (In Hebrew "Yee-gahl" (
lagy) S3008): Avenger, redeem, deliver, purchase, ransom

EPHRAYIM
Oshea (In Hebrew "Hoh-sheyah" (
eswh) S1954): Deliverer, open, wide, free, avenge, defend, salvation

BENJAMIN
Palti (In Hebrew "Pahl-tee" (
yjlp) S6406): Delivered, slip, escape, carry away safe

ZEBULUN
Gaddiel (In Hebrew "Gah-dee-eyl" (
laydg) S1427): El is my fortune

MENASSEH
Gadi (In Hebrew "Gah-dee" (
ydg) S1426): My fortune, my troop

DAN
Ammiel (In Hebrew "Ah-mee-eyl" (
layme) S5988): My people of El, El of my people

ASHER
Sethur (In Hebrew "S'thoor" (
rwtod) S5639): Hidden, absent, conceal, secret

NAPHTALI
Nahbi (In Hebrew "Nakh-bee" (
ynxn) S5147): Occult, hide, cherish, secrete

GAD
Geuel (In Hebrew "G'oo-eyl" (
lawag) S1345): Majesty (mount, rise, triumph) of El


These are the names of the fathers and the definitions of their names
(Note: Strong references will be defined by an "S"):

REUBEN
Zaccur (In Hebrew "Zahk-koor" (
rwkz) S2139): Mindful, mark, remember, mention

SIMEON
Hori (In Hebrew "Khoh-ree" (
yrwx) S2753): Cave dweller, cave, cell, prison

JUDAH
Jephunneh (In Hebrew "Y'phooneh" (
hnpy) S3312)- Shall be prepared (face, appear, look, turn)

ISSACHAR
Joseph (In Hebrew "Yoseyph" (
Powy) S3130): Add, gather

EPHRAYIM
Nun (In Hebrew "Noon" (
Nwn) S5126): Resprout, perpetual, continued

BENJAMIN
Raphu (In Hebrew "Rah-phoo" (
awpr) S7505): Cured, healed, mend, whole, physician

ZEBULUN
Sodi (In Hebrew "Soh-dee" (
ydwo) S5476): Session, intimacy, consultation, inward, secret

MENASSEH
Susi (In Hebrew "Soo-see" (
yowo) S5485): Horselike, skip, swallow

DAN
Gemali (In Hebrew "Gah-mah-lee" (
ylmg) S1582): Camel driver, burden bearing, treating, benefit, requite, reward, wean, yield

ASHER
Michael (In Hebrew "Mee-khah-eyl" (
lakym) S4317): Who is like El (or Who is for El)

NAPHTALI
Vophsi (In Hebrew "Vaph-see" (
yopw) S2058): Additional, augment, exceed, continue, increase

GAD
Machi (In Hebrew "Mah-khee" (
ykm) S4352): I am pining, thin, impoverished, poor


The interpretations of the sons and fathers for each tribe:

REUBEN
Wonder - mindful (mention)


SIMEON
Judge - Prison


JUDAH
Dog (force) - Shall appear (prepare)


ISSACHAR
Redeem - Gather


EPHRAIM
Deliverer - Resprout


BENJAMIN
Delivered - Healed


ZEBULUN
El
is my fortune - Inward (intimacy)

MENASSEH
My fortune (troop) - Horselike


DAN
My people
of El - Reward

ASHER
Hidden (secret) - Who
is like El

NAPHTALI
Continue - Increase


GAD
Triumph (rise)
of El - Impoverished (poor)


The definitions of these names tell a story:


A renowned mentioned Judge who went to prison, and a force who shall appear. A redeemer who will gather. A deliver who will resprout and be delivered and healed. He is El, my fortune who is intimate. He is my troop, horselike, who is the El of my people, a burden bearer, the hidden one who is like El, and shall continue to increase as the triumph of El to the poor.

This story with all these phrases relate to Yeshua the Messiah. Yeshua went to prison during Passover, based on what Peter said to Yeshua in the Gospel of Luke

Luke 22:33 And he said unto Him, Lord, I am ready to go with Thee, both into prison, and to death.

Also Yeshua was the deliver who resprouted, and was delivered and healed, and was resurrected on the day of First Fruits which started the fifty day count to Shavuoth on Saturday night. It is noted in the Gospel of Matthew

Matthew 28:5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Yeshua, which was crucified. 6 He is not here: for He is risen, as he said. Come, see the place where the Lord lay. 7 And go quickly, and tell His disciples that He is risen from the dead; and, behold, He goeth before you into Galilee; there shall ye see Him: lo, I have told you. 8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring His disciples word.

Yeshua is intimate, as prophecied in the book of Proverbs

Proverbs 18:24 A man that hath friends must shew himself friendly: and there is a friend (or love) that sticketh closer than a brother.

Yeshua is the burden bearer, by taking our sins with Him to the cross on the Mount of Olives, as the apostle Paul noted in his letter to the assembly in Colossia, and in the book of Hebrews

Colossians 2:13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with Him, having forgiven you all trespasses; 14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to His cross;

Hebrews 9:28 So Messiah was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation.

Yeshua is also the Redeemer who will gather His people, as noted in the apostle Paul's letter to Titus, and in his letter to the assembly in Thessalonica

Titus 2:13 Looking for that Blessed Hope, and the glorious appearing of the Great Elohim and our Saviour, Yeshua, the Messiah; 14 Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.

1 Thessalonians 4:13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14 For if we believe that Yeshua died and rose again, even so them also which sleep in Yeshua will hwhy bring with Him. 15 For this we say unto you by the Word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16 For the Lord Himself shall descend from the heavens with a shout, with the voice of the archangel, and with the Trump of hwhy: and the dead in Messiah shall rise first: 17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18 Wherefore comfort one another with these words.

hwhy/Yeshua has His troop, the El of His people, as prophecied in the book of Amos

Amos 9:6 It is He that buildeth His stories in the heavens, and hath founded His troop in the earth; He that calleth for the waters of the sea, and poureth them out upon the face of the earth: hwhy is His Name.

Also, Gad's name means "troop" which is a type and shadow of Yeshua as "the Troop", as mentioned in the book of Genesis

Genesis 30:10 And Zilpah, female servant of Leah, she birthed to Jacob a son. 11 And Leah, she said, Among a troop: and she called ta-his name Gad.

Yeshua is the hidden one who is like El. A great example of this is the book of Ruth, which is symbolic of the hidden itentity of Yeshua saving His people from destruction. Also, in the Gospels, Yeshua only twice revealed Himself to two people: the Samaritan woman at the well, and the blind man who received sight in Jerusalem. Other than that, He "hid" His identity to the Jewish people, as well as the Pharisees, Saducees, Scribes and Lawyers.

Yeshua is increasing as the triumph of El to the poor through preaching the Gospel to the poor is spirit, and it is noted in the book of Luke

Luke 4:16 And He came to Nazareth, where He had been brought up: and, as His custom was, He went into the synagogue on the Shabbath day, and stood up for to read. 17 And there was delivered unto Him the book of the prophet Esaias. And when he had opened the book, He found the place where it was written, 18 The Spirit of hwhy is upon Me, because He hath anointed me to preach the Gospel to the poor; He hath sent Me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 19 To preach the acceptable year of hwhy. 20 And He closed the book, and He gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on Him. 21 And He began to say unto them, This day is this scripture fulfilled in your ears.

Yeshua also noted this in the Gospel of Matthew

Matthew 5:3 Blessed are the poor in spirit: for theirs is the Kingdom of Heaven.

And Yeshua noted John the Immerser in the Gospel of Matthew

Matthew 11:2 Now when John had heard in the prison the works of Messiah, he sent two of his disciples, 3 And said unto Him, Art thou He that should come, or do we look for another? 4 Yeshua answered and said unto them, Go and shew John again those things which ye do hear and see: 5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them. 6 And blessed is he, whosoever shall not be offended in Me.

The Gospel was being preached and has been spreading. There is an account that a leader made a statement regarding this movement, noted in the book of the Acts

Acts 5:19 But the angel of hwhy by night opened the prison doors, and brought them forth, and said, 20 Go, stand and speak in the Temple to the people all the words of this life. 21 And when they heard that, they entered into the Temple early in the morning, and taught. But the High Priest came, and they that were with him, and called the council together, and all the senate of the Children of Israel, and sent to the prison to have them brought. 22 But when the officers came, and found them not in the prison, they returned, and told, 23 Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within. 24 Now when the High Priest and the captain of the Temple and the Chief Priests heard these things, they doubted of them whereunto this would grow. 25 Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the Temple, and teaching the people. 26 Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. 27 And when they had brought them, they set them before the council: and the High Priest asked them, 28 Saying, Did not we straitly command you that ye should not teach in this Name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us. 29 Then Peter and the other apostles answered and said, We ought to obey the Lord rather than men. 30 The Elohim of our fathers raised up Yeshua, whom ye slew and hanged on a tree. 31 Him hath the Lord exalted with His Right Hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. 32 And we are His witnesses of these things; and so is also the Holy Spirit, whom hwhy hath given to them that obey Him. 33 When they heard that, they were cut to the heart, and took counsel to slay them.

34 Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the Torah, had in reputation among all the people, and commanded to put the apostles forth a little space; 35 And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. 36 For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought. 37 After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed. 38 And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: 39 But if it be of 
hwhy, ye cannot overthrow it; lest haply ye be found even to fight against hwhy. 40 And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the Name of Yeshua, and let them go. 41 And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His Name. 42 And daily in the Temple, and in every house, they ceased not to teach and preach Yeshua, the Messiah.


Notice in verse eleven that it says "Of the tribe of Joseph" regrding Manasseh, but this phrase was not mentioned regarding Ephraim, as noted before in the Torah portion of B'midbar, in the book of Numbers

Numbers 1:10 Of the sons of Joseph: of Ephraim; Elishama, son of Ammihud:
of Manasseh; Gamaliel, son of Pedahzur.

Numbers 1:32 Of the sons of Joseph: Of the sons of Ephraim,...

But yet, Joseph is attached first to Menasseh since, noted in the Torah portion of Pinkhas, in the book of Numbers

Number 26:28 The sons of Joseph by their families; Manasseh and Ephraim.

Why did 
hwhy not imput it with Ephraim since then? I don't have an answer to that at this time.



Verse sixteen

16 These were the names of the men whom Moses sent to search out ta-the land. And Moses called Oshea, son of Nun, Jehoshua.

Though it doesn't say it, Moses indirectly made an "adoption move" by calling Oshea "Joshua". This adoption can be compared to when hwhy adopted Jacob, and changed his name to Israel, and it's noted in the Torah portoin of , in the book of Genesis

Genesis 32:24 And Jacob remained by his aloneness; and wrestled a man with him until the ascending of the dawn. 25 And saw that was not prevailed to him, and touched on the socket of his hip; and the socket of the hip of Jacob was dislocated in his wrestling with him. 26 And said, Send me away, for the dawn is ascending. And said, I will not send you away, by that, you will bless me. 27 And said to him, What is your name? And said, Jacob. 28 And said, Your name shall not be called Jacob anymore, for but Israel: for you have prevailed with Elohim and with men, and you have overcome.

As Israel was Jacob's spiritual adopted name, So did Moses "spiritually adopted" Oshea, and changed his name to Joshua. That spiritual name change makes a difference in the life of a person, and it changes the attitude of the person's soul, as well as impacting other people. For example, Esau was planning to kill Jacob after their father was dead. When 
hwhy changed Jacob's name to Israel, hwhy became Israel's adopted Father. Esau vow now applied to Israel's new Father, hwhy, and He is not going to die. Therefore, Isaac's death became irrelevant to Esau's vow, and Esau cannot kill Israel "forever". In Joshua's case, he cannot die in the wilderness, and in the next chapter, it will be shown that Joshua's spirit will stand out, because he was indirectly adopted my Moses.

Looking at the following words:

OSHEA

The Hebrew word for Oshea is "Hoh-sheya"- Heh, Vav, Shin, Ayin (
eswh). It is from Strong's Concordance number 1954, and its definition

From H3467; deliverer; Hoshea, the name of five Israelites: - Hosea, Hoshea, Oshea.

from 3467 "yah-shah" (
esy), and its definition

A primitive root; properly to be open, wide or free, that is, (by implication) to be safe; causatively to free or succor: -  X at all, avenging, defend, deliver (-er), help, preserve, rescue, be safe, bring (having) salvation, save (-iour), get victory.

Oshea means "Savior".


JOSHUA

The Hebrew word for Joshua is "Y'hoh-shooah"- Yod,
Heh, Vav, Shin, Ayin (eswhy). It is from Strong's Concordance number 3091, and its definition

From H3068 and H3467; Jehovah-saved; Jehoshua (that is, Joshua), the Jewish leader: - Jehoshua, Jehoshuah, Joshua. Compare H1954, H3442.

Jo

from 3068 "Y'hoh-vah" (or Y'hoh-wah)- Yod, Heh, Vav, Heh (
hwhy), and its definition

From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God: - Jehovah, the Lord. Compare H3050, H3069.

from 1961 "hah-yah" (
hyh), and its definition

A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary): - beacon, X altogether, be (-come, accomplished, committed, like), break, cause, come (to pass), continue, do, faint, fall, + follow, happen, X have, last, pertain, quit (one-) self, require, X use.

from 1933 "hah-vah"
(hwh), and its definition

A primitive root (compare H183, H1961) supposed to mean properly to breathe; to be (in the sense of existence): - be, X have.

Shua

from 3467 "yah-sha" (
esy) which is mentioned in Oshea.

Joshua means "Y'howah Saves", or "Yah Saves".

This was 
hwhy's act to apply His name in Oshea's spiritual adopted name, and Joshua would be a type and shadow of Yeshua. Bearing the spiritual change in his name, Joshua had his spirit changed as well, and bore a spirit pursuing hwhy.

We find out later that Joshua would be the one who would bring the Israelites into the land. In comparison, Yeshua will do the same thing to us believers for the Millenial Shabbath reign, when He comes to earth and sets up the new Jerusalem, noted in the book of Revelation

Revelation 20:4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Yeshua, and for the Word of hwhy, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Messiah a thousand years.

Revelation 21:1 And I saw a new heavens and a new earth: for the first heavens and the first earth were passed away; and there was no more sea. 2 And I, John, saw the Holy City, new Jerusalem, coming down from 
hwhy out of the heavens, prepared as a bride adorned for her husband. 3 And I heard a great voice out of heaven saying, Behold, the Tabernacle of hwhy is with men, and he will dwell with them, and they shall be His People, and hwhy himself shall be with them, and be their Elohim. 4 And hwhy shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5 And He that sat upon the throne said, Behold, I make all things new. And He said unto me, Write: for these words are true and faithful. 6 And he said unto me, It is done. I am the Aleph (Alpha) and Tav (Omega), the Beginning and the End. I will give unto him that is athirst of the fountain of the water of life freely. 7 He that overcometh shall inherit all things; and I will be His Elohim, and he shall be My son.

Regarding Joshua, now that he was adopted by Moses who changed his name, if Moses had it his way, Oshea's name could have been called "Y'hoshua Moshe". Moshe's name is considered an abbreviation for "Moshiakh". In full, Joshua's name would have been "Y'hoshua Moshiakh".



Verse twenty

20 ...And the days were the days of the firstfruits of grapes.

We have a good idea when the days of the firstfruits of grapes, and its from last week's Torah portion of B'ha-alothkha, in the book of Numbers

Numbers 10:11 And it was in the second year, in the second month, in the twentieth of the month, the Cloud was taken up from upon the Tabernacle of the Testimony.... 33 And they pulled up from the Mount of hwhy of a course of three days:...

They left Mount Sinai on the twentieth day of the second Biblical month of Ziv/Iyar, and the three days journey will take it to the twenty second or twenty third day of the second month of Ziv/Iyar. The next dateline is mentioned when Miriam was plagued for seven days, also noted in the Torah portion of B'ha-alothkha, in the book of Numbers

Numbers 12:15 And Miriam, she was shut out from outside of the Camp seven days: and the People were not pulled up until the gathering of Miriam. 16 And afterward, the People, they pulled up from Hazeroth, and encamped in the Wilderness of Paran.

This would take it to, at earliest, the twenty ninth day of the second month of Ziv/Iyar. It doesn't say how long it took, but it's most likely that they arrived as late as within the first ten days the third Biblical month of Sivan.
 Is it possible that the Israelites arrived at the location on Shavuoth? It's within the time frame.



Verses twenty-one through twenty five

21 And they went up, and they searched ta-the land from the Wilderness of Zin unto Rehob, toward the coming Hamath. 22 And they went up in the Negeb, and came unto Hebron; and there were Ahiman, Sheshai, and Talmai, the children of Anak, and Hebron was built seven years of before Zoan in Egypt. 23 And they came unto the Valley of Eshcol, and from there they cut off a vine and one cluster of grapes, and among two they lifted up on a staff; and from the pomegranates, and from the figs. 24 To that place was called the Valley of Eshcol, because upon knowledge of the clusters which they, the Sons of Israel cut off. 25 And they returned from searching the land of the end of forty days.

FROM THE WILDERNESS

Looking at the following words:

ZIN

The Hebrew word for Zin is "Tseen"- Tsade, Nun Sophit (
Nu). It is from Strong's Concordance number 6790, and its definition

From an unused root meaning to prick; a crag; Tsin, a part of the Desert: - Zin.

Zin means "to prick". It also means "crag", meaning, according to the Dictionary website, "a steep, rugged rock; rough, broken, projecting part of a rock". The area was really rough and rocky.

There are times when
we as believers in Messsiah through this spiritual rocky experience in our lives, so that we can stay faithful to Him.


REHOB

The Hebrew word for Rehob is "R'khohv"- Resh, Khet, Bet (
bxr). It is from Strong's Concordance number 7340, and its definition

The same as H7339; Rechob, the name of a place in Syria, also of a Syrian and an Israelite: - Rehob.

from 7339 "r'khohv" (
bxr), and its definition

From H7337; a width, that is, (concretely) avenue or area: - broad place (way), street. See also H1050.

from 7337 "rah-khahv" (
bxr), and its definition

A primitive root; to broaden (intransitively or transitively, literally or figuratively): - be an en- (make) large (-ing), make room, make (open) wide.

Rehob means "broad", meaning it was a broaden area.

This is where
we as believers in Yeshua are given some "spiritual breathing space".


HAMATH

The Hebrew word for Hamath is "Khah-math"- Khet, Mem, Tav (
tmx). It is from Strong's Concordance number 2574, and its definition

From the same as H2346; walled; Chamath, a place in Syria: - Hamath, Hemath.

from 2346 "khoh-mah" (
hmwx), and its definition

Feminine active participle of an unused root apparently meaning to join; a wall of protection: - wall, walled.

Hamath means "walled", meaning that it was a location that had big walls. This is where we get our modern English word "home", because a home contains "walls".

It is possible that this is where we as believers in Messiah through spiritual walls where it feels like were spiritually prevented from going astray. It could also be keeping us enclosed from turning toward the left or toward the right, as similar to the account noted in the Torah portion of Balak, in the book of Numbers

Numbers 22:24 And the Messenger of hwhy stood in a hollow path of the vineyards, a wall from this, and a wall from this. 25 And the female donkey, she saw ta-the Messenger of hwhy, and she thrusted ta-Balaam's foot to the trenched wall, and she afflicted Balaam's foot to the trenched wall: and again by striking her.


FROM THE NEGEB (The South region)


HEBRON

The Hebrew word for Hebron is "Kheh-vrohn"- Khet, Bet, Resh, Vav, Nun Sophit (
Nwrbx). It is from Strong's Concordance number 2275, and its definition

From H2267; seat of association; Chebron, a place in Palestine, also the name of two Israelites: - Hebron.

from 2267 "kheh-vehr" (
rbx), and its definition

From H2266; a society; also a spell: -  + charmer (-ing), company, enchantment, X wide.

from 2266 "khah-vahr" (
rbx), and its definition

A primitive root; to join (literally or figuratively); specifically (by means of spells) to fascinate: - charm (-er), be compact, couple (together), have fellowship with, heap up, join (self, together), league.

Hebron means "joined", and "seat of association". This area was probably an area where different societies "joined" together, which is the case, and is where it revealed who were located in Hebron (Note: Strong references will be noted by an "S"):

AHIMAN (In Hebrew "Ah-kheemahn"
(Nmyxa) S289): Brother of a portion

SHESHAI (In Hebrew "Sheyshai"
(yss) S8344)- White (as in white linen). According to Strong's, he was a Canaanite

TALMAI (In Hebrew "Tahlmai"
(ymlt) S8526)- Ridged, accumulate, bank, terrace, furrow

SONS OF ANAK (In Hebrew "Ah-nahk" (
qne) S6061)- Choke, necklace, chain


This last definition
was a community of descendants of Anak who "joined" together.


ESHCOL

The Hebrew word for Eshcol is "Esh-kohl"- Ayin, Shin, Kaph, Lamed (
lksa). It is from Strong's Concordance number 812, and its definition

The same as H811; Eshcol, the name of an Amorite, also of a valley in Palestine: - Eshcol.

from 811 "esh-kohl" (
lksa), and its definition

Probably prolonged from H810; a bunch of grapes or other fruit: - cluster (of grapes).

from 810 "eh-shek" (
Ksa), and its definition

From an unused root (probably meaning to bunch together); a testicle (as a lump): - stone.


Eschol means "cluster", and "bunch together". This is possible that we get our French word "ecole" which is in English "school", which could be, "a "cluster" of children".

This is where at times we as believers in Yeshua are "clustered together" or "bunched together, like being together at a Congregation, or at a seminar, or a conference.


As I noted earlier, their journey could have occurred during the time of the Biblical Feast of Shavuoth, of First Fruits II During the latter part from searching out the land bringing the fruits, was forty days.
hwhy
noted that three times in the year in the land, they were not to come empty handed when they meet Him in Jerusalem, as noted in the Torah portion of Mishpatim, in the book of Exodus.

Exodus 23:14 
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.

After they returned from searching the land, they did not return empty handed, as Moses commanded them. This was like a delayed Shavuoth act.

As noted in verse twenty five, they returned from Canaan at the "end" of forty days, meaning that it was a new Biblical day which started at sundown which started "the forty-first (41st) day". This can be indirectly compared to my teaching "Rosh HaShannah, the Biblical New Year?" when I showed concrete Biblical proof that Rosh HaShannah does not start on the seventh Biblical month of Ethanim/Tishrei, because if it did, the Israelites would have still been journeying in "the forty-first year", which would go against 
hwhy's word to be journeying for only a total of "forty years". The twelve spies had to complete the entire forty days searching out the land before they returned to Moses to start the new Biblical day, the forty-first day.

Based on the time line that was calculated earler, this would have been around the time as early as the tenth day of the fifth Biblical month of Av, because the last day of the forty days would be considered the ninth of Av. But it could be as late as the twenty-first day of Av.

In verse twenty two, Mark Biltz of El Shaddai Ministries noted that Hebron is where the Patriarchs and the Matriarchs are buried, and said that it was possible that the spies stopped by at their Patriarchs' gravesites. If that was so, I bet it was something to see, especially for Joshua and Caleb.

In verse twenty three, each pair came back carrying on their shoulders a staff, or a tree, bearing one cluster 0f grapes, and also pomegranites and figs. The fruits on the staves was similar to when the Israelites left Egypt with their wooden kneading troughs in haste, as noted in the Torah portion of Bo, in the book of Exodus

Exodus 12:34 And the People took up ta-his dough before being leavened, their kneading troughs being bound in their clothes upon their shoulders.

This ia a type of shadow of denying oneself, taking up their crosses and following Yeshua, as noted in the Gospel of Matthew

Matthew 16:24 Then said Yeshua unto His disciples, If any man will come after me, let him deny himself, and take up his cross, and follow Me.



Verses twenty seven through twenty nine

27 And they reported to him, and they said, We came to the land where you sent us, and she is also flowing with milk and honey; and this is her fruit. 28 Nevertheless, for the people that dwelling in the land are strong, and their cities are fortified, very greatly: and also, we saw the children of Anak there. 29 Amalek dwells in the land of the Negeb: and the Hittites, and the Jebusites, and the Amorites, are dwelling in the mountains: and the Canaanites dwell upon the sea, and upon the hand of Jordan.

Notice that the twelve spies, including Joshua and Caleb, were in agreement that the sons of Anak were giants in the land, and it was well fortified, but that's all they agreed upon. From here on, they will go conflict each other as we will see in these next verses.



Verse thirty through thirty three

30 And Caleb stilled ta-the People to Moses, and said, Ascending, we will ascend, and we will possess her; for abling, we are able of her. 31 And the men whom they went up with him, they said, We are not able to go up toward the people; for he is stronger than us. 32 And went out a slander of the land, of which they searched her, to the Sons of Israel, to say, The land, which we have passed over on her, to search her, she is a land consuming her inhabitants; and all the people whom we saw in her midst are men of stature. 33 And there we saw ta-the giants, the sons of Anak, from the giants: and we were in our eyes as grasshoppers, and so we were in their eyes.

It was their souls and spirits that made the difference in their viewpoints, and it was how they perceived as a result of what they saw, and how they concluded their situation (sounds a lot like what the news media do today). Unfortunately ten of them had a spirit of fear and hopelessness and judged the matter by sight instead of having the faith to trust in
hwhy and to believe in hwhy, hence the First Word (Commandment), when they said the giants in the land made them look like grasshoppers. The ten men really exagerated the ordeal, and that is how afraid they were. Whereas the other two, Joshua and Caleb, had judged the matter based on their faith in hwhy, and believed that He will deliver them into their hands.

Speaking of giants, the Isrealites had a confrontation facing a famous giant in the land, noted in the book of the prophet Samuel

1 Samuel 17:1 Now the Philistines gathered together 
ta-their armies to battle, and were gathered together at Shochoh, which belongeth to Judah, and pitched between Shochoh and Azekah, in Ephesdammim. 2 And Saul and the men of Israel were gathered together, and pitched by the valley of Elah, and set the battle in array against the Philistines. 3 And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side: and there was a valley between them. 4 And there went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span. 5 And he had an helmet of brass upon his head, and he was armed with a coat of mail; and the weight of the coat was five thousand shekels of brass. 6 And he had greaves of brass upon his legs, and a target of brass between his shoulders. 7 And the staff of his spear was like a weaver's beam; and his spear's head weighed six hundred shekels of iron: and one bearing a shield went before him. 8 And he stood and cried unto the armies of Israel, and said unto them, Why are ye come out to set your battle in array? am not I a Philistine, and ye servants to Saul? choose you a man for you, and let him come down to me. 9 If he be able to fight with me, and to kill me, then will we be your servants: but if I prevail against him, and kill him, then shall ye be our servants, and serve us. 10 And the Philistine said, I defy ta-the armies of Israel this day; give me a man, that we may fight together. 11 When Saul and all Israel heard ta-those words of the Philistine, they were dismayed, and greatly afraid. 12 Now David was the son of that Ephrathite of Bethlehem-Judah, whose name was Jesse; and he had eight sons: and the man went among men for an old man in the days of Saul. 13 And the three eldest sons of Jesse went and followed Saul to the battle: and the names of his three sons that went to the battle were Eliab the firstborn, and next unto him Abinadab, and the third Shammah. 14 And David was the youngest: and the three eldest followed Saul. 15 But David went and returned from Saul to feed ta-his father's sheep at Bethlehem. 16 And the Philistine drew near morning and evening, and presented himself forty days. 17 And Jesse said unto David his son, Take now for thy brethren an ephah of this parched corn, and these ten loaves, and run to the camp to thy brethren; 18 And carry ta-these ten cheeses unto the captain of their thousand, and look how ta-thy brethren fare, and take ta-their pledge. 19 Now Saul, and they, and all the men of Israel, were in the valley of Elah, fighting with the Philistines. 20 And David rose up early in the morning, and left ta-the sheep with a keeper, and took, and went, as Jesse had commanded him; and he came to the trench, as the host was going forth to the fight, and shouted for the battle. 21 For Israel and the Philistines had put the battle in array, army against army. 22 And David left ta-his vessels in the hand of the keeper of the vessels, and ran into the army, and came and saluted his brethren. 23 And as he talked with them, behold, there came up the champion, the Philistine of Gath, Goliath by name, out of the armies of the Philistines, and spake according to the same words: and David heard them. 24 And all the men of Israel, when they saw ta-the man, fled from him, and were sore afraid. 25 And the men of Israel said, Have ye seen this man that is come up? surely to defy ta-Israel is he come up: and it shall be, that the man who killeth him, the king will enrich him with great riches, and will give him ta-his daughter, and make ta his father's house free in Israel. 26 And David spake to the men that stood by him, saying, What shall be done to the man that killeth ta this Philistine, and taketh away the reproach from Israel? for who is this uncircumcised Philistine, that he should defy the armies of the Living Elohim? 27 And the People answered him after this manner, saying, So shall it be done to the man that killeth him. 28 And Eliab, his eldest brother, heard when he spake unto the men; and Eliab's anger was kindled against David, and he said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know ta-thy pride, and ta the naughtiness of thine heart; for thou art come down that thou mightest see the battle. 29 And David said, What have I now done? Is there not a cause? 30 And he turned from him toward another, and spake after the same manner: and the People answered him again after the former manner. 31 And when the words were heard which David spake, they rehearsed them before Saul: and he sent for him. 32 And David said to Saul, Let no man's heart fail because of him; thy servant will go and fight with this Philistine. 33 And Saul said to David, Thou art not able to go against this Philistine to fight with him: for thou art but a youth, and he a man of war from his youth. 34 And David said unto Saul, Thy servant kept his father's sheep, and there came ta-a lion, and ta-a bear, and took a lamb out of the flock: 35 And I went out after him, and smote him, and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him. 36 Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the Living Elohim. 37 David said moreover, hwhy that delivered me out of the paw of the lion, and out of the paw of the bear, He will deliver me out of the hand of this Philistine. And Saul said unto David, Go, and hwhy be with thee. 38 And Saul armed ta-David with his armour, and he put an helmet of copper upon his head; also he armed him with a coat of mail. 39 And David girded ta-his sword upon his armour, and he assayed to go; for he had not proved it. And David said unto Saul, I cannot go with these; for I have not proved them. And David put them off him. 40 And he took his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd's bag which he had, even in a scrip; and his sling was in his hand: and he drew near to the Philistine. 41 And the Philistine came on and drew near unto David; and the man that bare the shield went before him. 42 And when the Philistine looked about, and saw ta-David, he disdained him: for he was but a youth, and ruddy, and of a fair countenance. 43 And the Philistine said unto David, Am I a dog, that thou comest to me with staves? And the Philistine cursed ta-David by his gods. 44 And the Philistine said to David, Come to me, and I will give ta-thy flesh unto the fowls of the air, and to the beasts of the field. 45 Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the Name of hwhy of Hosts, the Elohim of the armies of Israel, whom thou hast defied. 46 This day will hwhy deliver thee into mine hand; and I will smite thee, and take ta-thine head from thee; and I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is an Elohim in Israel. 47 And all this assembly shall know that hwhy saveth not with sword and spear: for the battle is hwhy's, and he will give you into our hands. 48 And it came to pass, when the Philistine arose, and came and drew nigh to meet David, that David hasted, and ran toward the army to meet the Philistine. 49 And David put ta-his hand in his bag, and took thence a stone, and slang it, and smote ta-the Philistine in his forehead, that the stone sunk into his forehead; and he fell upon his face to the earth. 50 So David prevailed over the Philistine with a sling and with a stone, and smote ta-the Philistine, and slew him; but there was no sword in the hand of David. 51 Therefore David ran, and stood upon the Philistine, and took ta-his sword, and drew it out of the sheath thereof, and slew him, and cut off ta-his head therewith. And when the Philistines saw their champion was dead, they fled. 52 And the men of Israel and of Judah arose, and shouted, and pursued ta-the Philistines, until thou come to the valley, and to the gates of Ekron. And the wounded of the Philistines fell down by the way to Shaaraim, even unto Gath, and unto Ekron. 53 And the Sons of Israel returned from chasing after the Philistines, and they spoiled ta-their tents. 54 And David took ta-the head of the Philistine, and brought it to Jerusalem; but he put ta-his armour in his tent. 55 And when Saul saw ta-David go forth against the Philistine, he said unto Abner, the captain of the host, Abner, whose son is this youth? And Abner said, As thy soul liveth, O king, I cannot tell. 56 And the king said, Enquire thou whose son the stripling is. 57 And as David returned from the slaughter of ta-the Philistine, Abner took him, and brought him before Saul with the head of the Philistine in his hand. 58 And Saul said to him, Whose son art thou, thou young man? And David answered, I am the son of thy servant Jesse the Bethlehemite.

King Saul and the Israelites were no different than the ten spies giving an evil report based on their fear of the Anakim giants, but Caleb and Joshua had the faith of 
hwhy and believed in defeating the inhabitants of the land, like David did in defeating Goliath of Gath.

The ten spies looked at things based in their physical perspective, wheras Joshua and Caleb looked at things toward 
hwhy's Word and had faith in Him.

Spiritualy speaking, Our Heavenly Father makes us deal with our own giants in our lives, whatever they are, whether people, whether internal issues in our lives and our past, whether issues at work, the culture and lifestyles, even relationships. Our Heavenly Father knows we cannot do it alone. That is why we need to seek Him and tell Him that we cannot do it alone and help us in our times of need. The apostle Paul noted in his letter to assembly in Colossia

Colossians 3:1 If ye then be risen with Messiah, seek those things which are above, where Messiah sitteth on the Right Hand of hwhy. 2 Set your affection on things above, not on things on the earth.

The apostle Paul also noted in his letter to the assembly in Corinth

2 Corinthians 5:7 (For we walk by faith, not by sight:)







CHAPTER 14

Numbers 14:1-45

Num 14:1 And all the Congregation, she lifted up, and they gave
ta-their voice and the People, they wept in that night. 2 And all the Sons of Israel, they murmured upon Moses and upon Aaron: and all the Congregation, they said to them, If we have died in the land of Egypt! Or in this wilderness! If we have died! 3 And to why hwhy is bringing us to this land, to fall by the sword; our wives and our infants shall they be of prey? that not is better for us returning to Egypt? 4 And they said a man to his brother, We shall appoint a head, and we shall return to Egypt. 5 And Moses and Aaron fell upon their faces to the face of all the Assembly of the Congregation of the Sons of Israel.

6 And Joshua, son of Nun, and Caleb, son of Jephunneh, whom were the ones searching
ta-the land, they tore their garments: 7 And they spoke unto all the Congregation of the Sons of Israel, to say, The land, which we passed over on her, to search her, the land, is very, very good. 8 If hwhy is delighted in us, and shall bring us to this land, and give her to us; she is a land flowing of milk and honey. 9 Only do you not rebel against hwhy, and do you not fear ta-the people of the land; for they are our bread: their defence has departed from upon them, and hwhy is with us: do you not fear them. 10 And all the Congregation, they said, On stones to stone them.

And the Glory of 
hwhy appeared in the Tent of Appointment to all the Sons of Israel. 11 And hwhy said to Moses, Unto mourning shall this People despise Me? And unto mourning, they shall not believe in Me on all the signs which I have done in his midst? 12 I will smite them on the pestilence, and I will dispossess him, and I will make you of a greater, mightier nation than him. 13 And Moses said to hwhy, And the Egyptians, they shall hear, for you brought up by your power ta-this People from his midst; 14 And they will say to the dweller of this land: They have heard that You, hwhy, are in the midst of this People, who has seen eye on eye. You are hwhy, and Your Cloud stands upon them, and in a Pillar of the Cloud You go to their faces by day, and in the Pillar of Fire by night. 15 And You shall kill all of ta-this People as one man, and they shall say the nations, which they have heard ta-Your fame, to say, 16 From hwhy shall not be able to bring ta-this People to a land which was sworn to them, and has slain them in the wilderness. 17 And now, shall make great now, the power of Adonai, as which You have spoken, to say, 18 hwhy is slow of anger, and much of mercy, bearing away the iniquity and the transgression, and clearing, shall not clear, visiting the iniquity of the fathers upon the sons, upon the thirds and upon the fourths. 19 Forigive, now, toward the iniquity of this People according unto the greatness of Your mercy, and as which You have bore towrd this People, from Egypt and until now. 20 And hwhy said, I have forgiven according to your word: 21 And however, I live, and the Glory of hwhy shall fill ta-all the earth.

22 For all the men, that saw
ta-My Glory, and ta-My Signs, which I did in Egypt and in the wilderness, and have tempted Me these ten times, and they have not listened on My Voice; 23 If shall they see ta-the land which I swore to their fathers, and all from despising Me, shall not see her: 24 And because My servant, Caleb, has had another spirit with him, and is fully after Me, And I shall bring him to the land which had entered there; and his seed shall possess her. 25 And the Amalekites and the Canaanites dwell in the valley. Tomorrow, face and pull up towards you the wilderness, the way of the Sea of Reeds.

26 And 
hwhy spoke to Moses and to Aaron, to say, 27 Until how long of this evil Congregation, whom they are with murmuring upon Me? I have heard ta-the murmurings of the Sons of Israel, whom they are murmuring upon Me. 28 Say to them, I live, states hwhy, if not, as which you have spoken in My Ears, so will I do to you: 29 In this wilderness shall your carcases and all your counted ones fall; of all your number, from a son of twenty years and upward, which you have murmured upon Me, 30 If you, you shall come to the land, which I lifted up ta-My Hand to have you dwell in her, for except Caleb, son of Jephunneh, and Joshua, son of Nun.

31 And your infants, which you said shall be of a prey, and I shall bring them, and they shall know
ta-the land which you have despised against her. 32 And you, your carcases, they shall fall in this wilderness. 33 And your sons, they shall be shepherds in the wilderness forty years, and they shall bear ta-your whoredoms, until your carcases are wasted in the wilderness. 34 In the number of the days you searched ta-the land, forty days, a day for the year, a day for the year, you shall lift up ta-your iniquities forty years, and you shall know ta-My alienation. 35 I am hwhy, I have spoken. If not, this I shall do to all this evil Congregation that gathered upon Me: in this wilderness they shall end, and there they shall die. 36 And the men, which Moses sent to search ta-the land, and they returned, and they made murmur upon him ta-all the Congregation, by bringing a slander upon the land, 37 and the men, sending out a slander of the land of evil, they died by the plague toward the Face of hwhy. 38 And Joshua, son of Nun, and Caleb, son of Jephunneh, they lived from those men that went out to search ta-the land. 39 And Moses spoke these, ta-the Words, to all the Sons of Israel: and the People, they mourned much.

40 And they rose early in the morning, and they went to the head of the mountain, to say, Behold us, and we are going up to the place which 
hwhy had said: for we have sinned. 41 And Moses said, To why this are you that are going over ta-the mouth of hwhy? And she, you shall not prosper. 42 You shall not go up, for hwhy is not in your midst; and you shall not be smitten to the face of your enemies. 43 For the Amalekites and the Canaanites are there to your face, and you shall fall by the sword: for upon thus, you turned away from following hwhy, and hwhy shall not be with you. 44 And they presumed to go up to the head of the mountain: and the Ark of the Covenant of hwhy, and Moses, did not depart from the midst of the Camp. 45 And came down the Amalekites, and the Canaanites that are dwelling in that mountain, and smote them, and crushed them, unto the Hormah.


(Note: Not all verses will have comments)


Verses one and two

1 And all the Congregation, she lifted up, and they gave ta-their voice and the People, they wept in that night. 2 And all the Sons of Israel, they murmured upon Moses and upon Aaron: and all the Congregation, they said to them, If we have died in the land of Egypt! Or in this wilderness! If we have died!

When it says "she", it tells us that it was their "souls" saying  in a way they want to get out of Dodge (a midwestern statement in the 1880's in the United States).

T
he Israelites are crying out all night long, because ten of the twelve spies gave an evil report. They were the majority of the spies. The other two, Joshua and Caleb, told them in many words that hwhy is on our side, and to not fear them, for He has given them the land. The People did not accept their good report and chose the majority's evil report, and intended to stone Joshua and Caleb.

As I calculated earlier, the day the Israelites murmured all night occurred on the tenth day of the fifth Biblical month of Av, because the fortieth day of their search in Canaan would have been the ninth of Av, and they returned the "end" of forty days, meaning the new Biblical day had started at sundown, which was "the forty-first (41st) day". But it could have been as late as the twenty-first day of Av. Therefore, it is guaranteed that it was not on the ninth of Av.



Verse three

3 And to why hwhy is with bringing us to this land, to fall by the sword; our wives and our infants shall they be of prey? that not is better for us returning to Egypt?

Notice that it was only the men that was doing the murmuring, for it was the men that said

"...our wives and our infants..."



Verse four

4 And they said a man to his brother, We shall appoint a head, and we shall return to Egypt.

The worst of their decisions was that they were going to appoint a leader to take them back to Egypt. That is utter and ultimate rebellion. In an example, the prophet Samuel spoke well to King Saul regarding rebellion, and it's noted in the book of the prophet Samuel

1 Samuel 15:23 For rebellion is the sin of witchcraft, and stubbornness is as iniquity and idolatry.

Inidrectly related, it could be also compared to Elijah confronting the prophets of Ba'al to see who is the real 
hwhy that will send fire on his altar.



Verses six through ten

6 And Joshua, son of Nun, and Caleb, son of Jephunneh, whom were the ones searching ta-the land, they tore their garments: 7 And they spoke unto all the Congregation of the Sons of Israel, to say, The land, which we passed over on her, to search her, the land, is very, very good. 8 If hwhy is delighted in us, and shall bring us to this land, and give her to us; she is a land flowing of milk and honey. 9 Only do you not rebel against hwhy, and do you not fear ta-the people of the land; for they are our bread: their defence has departed from upon them, and hwhy is with us: do you not fear them. 10 And all the Congregation, they said, On stones to stone them.

This is what it says in the book of Deuteronomy regarding this same scene, noted in the Torah portion of D'varim,
in the book of Deuteronomy

Deuteronomy 1:29 And I said to you, Do you not dread, and do you not be afraid from them. 30 hwhy your Elohim, the one facing you, He shall fight for you, according to all that He did for you in Egypt to your eyes; 31 And in the wilderness, where you have seen how hwhy your Elohim has carried you, as which a man shall carry ta-his son, in all the way which you went, until you have come unto this place.

The "I" in the Deuteronomy passage was referring to Moses himself saying this, and not Joshua, or Caleb. Why did Moses say that? Was it because Moses said this to Joshua and Caleb, or did Moses speak to Joshua first, then Joshua spoke what Moses said to Caleb? They are possiblities.

Bill Cloud of Shoreshim Ministries noted an example of the prophet Isaiah that was like Joshua and Caleb in his book

Isaiah 8:11 For hwhy spake thus to me with a strong Hand, and instructed me that I should not walk in the way of this People, saying, 12 Say ye not, A confederacy, to all them to whom this People shall say, A confederacy; neither fear ye ta-their fear, nor be afraid. 13 Sanctify ta hwhy of Hosts Himself; and let Him be your fear, and let Him be your dread.

Bill Cloud also noted this scripture verse in the apostle Paul's letter to the assembly in Corinth

2 Corinthians 5:7 (For we walk by faith, not by sight:)

Joshua and Caleb walked by faith, but the other ten spies walked by sight.




Verses ten through nineteen

And the Glory of hwhy appeared in the Tent of Appointment to all the Sons of Israel. 11 And hwhy said to Moses, Unto mourning shall this People despise Me? And unto mourning, they shall not believe in Me on all the signs which I have done in his midst? 12 I will smite them on the pestilence, and I will dispossess him, and I will make you of a greater, mightier nation from him. 13 And Moses said to hwhy, And the Egyptians, they shall hear, for you brought up by your power ta-this People from his midst; 14 And they will say to the dweller of this land: They have heard that You, hwhy, are in the midst of this People, who has seen eye on eye. You are hwhy, and Your Cloud stands upon them, and in a Pillar of the Cloud You go to their faces by day, and in the Pillar of Fire by night. 15 And You shall kill all of ta-this People as one man, and they shall say the nations, which they have heard ta-Your fame, to say, 16 From hwhy shall not be able to bring ta-this People to a land which was sworn to them, and has slain them in the wilderness. 17 And now, shall make great now, the power of Adonai, as which You have spoken, to say, 18 hwhy is slow of anger, and much of mercy, bearing away the iniquity and the transgression, and clearing, shall not clear, visiting the iniquity of the fathers upon the sons, upon the thirds and upon the fourths. 19 Forigive, now, toward the iniquity of this People according unto the greatness of Your mercy, and as which You have bore towrd this People, from Egypt and until now. 20 And hwhy said, I have forgiven according to your word: 21 And however, I live, and the Glory of hwhy shall fill ta-all the earth.

Moses reminding 
hwhy of His Name known in the world and of His relation to His People, as well as His reputation to all the world, and then, Moses follows that with reminding hwhy how He is merciful to His People. But did hwhy allowed this to happen in order to test Moses to see how he responds? Whether or not that hwhy did, Moses proved himself to be a mediator between hwhy and the People. Moses, Moshe in Hebrew, was also a type and shadow of "Moshiakh", who is Yeshua, the Messiah, the Mediator of our faith. It is noted in the apostle Paul's letters to Titus, and in the book of Hebrews

1 Timothy 2:5 For there is one Elohim, and one Mediator between Elohim and men, the Man, Messiah Yeshua;

Hebrews 8:6 But now hath He obtained a more excellent ministry, by how much also He is the Mediator of a better Covenant, which was established upon better promises.

Hebrews 9:15 And for this cause He is the Mediator of the New Covenant, that by means of death, for the redemption of the transgressions that were under the First Covenant, they which are called might receive the promise of eternal inheritance.

Hebrews 12:24 And to Yeshua, the Mediator of the New Covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.


And as is shown, 
hwhy repented from His previous decision to destroy the People.

In verse seventeen, the phrase "shall make great", the Hebrew text is "yeeg-dahl"- Yod, Gimel, Dalet, Lamed (ldgy). It doesn't show it in the English, but in the Hebrew text, the Yod in yeeg-dahl is enlarged

Yigdol

The Hebrew letter Yod is a Paleo-Hebrew picture of a hand. This tells us that Moses was saying to 
hwhy to show us that His "Hand" can prevail in bringing the People to the land that hwhy promised to the Hebrew Patriarchs.



V
erses twenty two through twenty four

22 For all the men, that saw ta-My Glory, and ta-My Signs, which I did in Egypt and in the wilderness, and have tempted Me these ten times, and they have not listened on My Voice; 23 If shall they see ta-the land which I swore to their fathers, and all from despising Me, shall not see her: 24 And because My servant, Caleb, has had another spirit with him, and is fully after Me, And I shall bring him to the land which had entered there; and his seed shall possess her. 25 And the Amalekites and the Canaanites dwell in the valley. Tomorrow, face and pull up towards you the wilderness, the way of the Sea of Reeds.

Why did 
hwhy wait until the tenth time to make this major judgment against the Israelites? The number ten is symbolic for completion. When the Israelites of the elder generation complained ten times, it became their completion in the negative sense to be rejected to enter into the land. Ephraim Judah of Lion and Lamb Ministries noted the ten despisements:

1. Red Sea Crossing While in Egypt at Nuweiba Beach at Gulf of Aqaba (Gulf of Jacob)
2. Bitter Waters at Marah
3. Complaint of Hunger at Wilderness of Zin
4. Kept Manna Overnight at Wilderness of Sin
5. Looking for Mannah on Shabbath at Wilderness of Sin
6. Water at Rephidim
7. Golden Calf at Mount Sinai
8. Israelites Complained At Taberah
9. Complaint of Having No Meat and Getting Quail at Kibroth Hattaavah
10. Wailing Regarding the People of Land at Wilderness of Paran

Mark Biltz of El Shaddai Ministries noted that the Hebrew letter for the number ten is the Yod. According to Mark, in the Paleo-Hebrew, it pictorically represents a hand, and that hand was an act of 
hwhy
wanting to smite the Israelite people, as hwhy said to Moses in verse twelve

12 I will smite them on the pestilence...

In relation to the number ten, the Southern House of Judah had to be sent in captivity to Babylon, noted in the books of the Chronicles, and the prophets Jeremiah and Zechariah

2 Chronicles 36:12 And he did that which was evil in the sight of hwhy, his Elohim, and humbled not himself before Jeremiah the prophet speaking from the Mouth of hwhy. 13 And he also rebelled against King Nebuchadnezzar, who had made him swear by Elohim: but he stiffened ta-his neck, and hardened ta-his heart from turning unto hwhy, Elohim of Israel. 14 Moreover all the Chief of the Priests, and the People, transgressed very much after all the abominations of the heathen; and polluted ta-the House of hwhy which He had hallowed in Jerusalem. 15 And hwhy, Elohim of their fathers, sent to them by His messengers, rising up betimes, and sending; because He had compassion on His People, and on His dwelling place: 16 But they mocked the messengers of the Elohim, and despised His Words, and misused his prophets, until the wrath of hwhy arose against His People, till there was no remedy. 17 Therefore He brought upon them ta-the King of the Casdim, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: He gave them all into his hand. 18 And all the vessels of the House of the Elohim, great and small, and the treasures of the House of hwhy, and the treasures of the king, and of his princes; all these he brought to Babylon. 19 And they burnt ta-the House of the Elohim, and brake down ta the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. 20 And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: 21 To fulfil the Word of hwhy by the mouth of Jeremiah, until the land had enjoyed ta-her Shabbaths: for as long as she lay desolate she kept Shabbath, to fulfil seventy years.

Jeremiah 25:11 And this whole land shall be a desolation, and an astonishment; and these nations shall serve ta-the King of Babylon seventy years. 12 And it shall come to pass, when seventy years are accomplished, that I will punish the King of Babylon, and that nation, saith hwhy, for ta-their iniquity, and the land of the Casdim, and will make it perpetual desolations.

Zechariah 1:12 Then the Messenger of hwhy answered and said, hwhy of Hosts, how long wilt thou not have mercy on ta-Jerusalem and on ta the cities of Judah, against which thou hast had indignation these seventy years?

Zechariah 7:5 Speak unto all the People of the land, and to the Priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me? 

Notice that none of them say "490 years". Because it is not mentioned in the scriptures that it is 490 years. I will tell you why. It is correct that it takes 490 years to get the seventy land rest years, BUT... there is one "factor" that was not included in the count, and it is......... "the Jubilee years"! Divide 490 years by 50 years, and it comes to nine Jubilees of years. Add 490 years to nine Jubilee years, it comes to 499 years. Which means that the year that the Southern House of Judah, especially Jerusalem, left the land was in the following year, which is "the 500th year" of the Israelites existence in the land. The 500th year is in the "TENTH JUBILEE OF YEARS". It was "the tenth Jubilee year" that became, also in a negative sense, the fulfillment of 
hwhy's judgement against the Southern House of Judah, especially in Jerusalem, to rid of the People in the land, as hwhy made the Israelites, after their testing and trying hwhy "ten times", for those twenty years and above to die in the wilderness.

hwhyl dbk


Notice in verse twenty three that 
hwhy did not include Joshuah's name to be the other person that will go over to the promised land. Why didn't He? Because his name wasn't "Oshea", as he was named when he went to spy out the land, but "Joshua", whom Moses' used in an adoptation matter. Because of this adaptation, and proved himself worthy to go over, it reveales to us that Joshua was guaranteed to go over the promised land. It also shows us that hwhy didn't need to, because Joshua was adopted to be the future heir of the leadership to bring Israel into the promised land.


In verse twenty five, hwhy told Moses to journey in the wilderness, the way of the "Sea of Reeds". What? They aleady crossed there and Pharaoh and his army died in it. This is an unusual command by hwhy, but it is the result of their rebellion. This is a decision by hwhy for them to sojourn in the wilderness for the next thirty eight years. This was the first destination hwhy told Moses, but why the Sea of Reeds, in Hebrew, Yam Suph? The scriptures do not say, but it is possible that hwhy made them go back as a reminder of the things He did there, whether it was at the actual location or not, but the area should give them a wake up call. Also, could it be that going back in the vicinity of the area was an act of "starting over"? In other words, hwhy was saying to the Israelites, "Were starting at STEP ONE again".



Verses twenty six through thirty

26 And hwhy spoke to Moses and to Aaron, to say, 27 Until how long of this evil Congregation, whom they are with murmuring upon Me? I have heard ta-the murmurings of the Sons of Israel, whom they are murmuring upon Me. 28 Say to them, I live, states hwhy, if not, as which you have spoken in My Ears, so will I do to you: 29 In this wilderness shall your carcases and all your counted ones fall; of all your number, from a son of twenty years and upward, which you have murmured upon Me, 30 If you, you shall come to the land, which I lifted up ta-My Hand to have you dwell in her, for except Caleb, son of Jephunneh, and Joshua, son of Nun.

Out of the approximate 1.2-1.8 million Israelites aged twenty years and upward, only "two" were going to see the promised land: Caleb, son of Jephunah, and Hoshea, later had his name changed by Moses, to Joshua, son of Nun, because they bore a different spirit, by choosing to follow 
hwhy
.

This is another mention about Caleb not noted in this week's Torah portion passage, but it's noted in the Torah portion of , in the book of Numbers

Numbers 32:12 
12 Except Caleb, son of Jephunneh, the Kenezite, and Joshua, son of Nun: for they were fully after hwhy.

Caleb, the Kenezite, is a decendant of someone, and it is noted in the Torah portion of Vay-Yishlakh, in the book of Genesis

Genesis 36:10 These are the names of the sons of Esau; Eliphaz, son of Adah, wife of Esau. Reuel, son of Bashemath, wife of Esau. 11 And the sons of Eliphaz, they were Teman, Omar, Zepho, and Gatam, and Kenaz.

Caleb is a decendant of Kenaz, the grandson of "Esau". That means that Caleb was not an Israelite native, but he had the faith of hwhy that his ancestor, Esau, did not have. Mark Biltz of El Shaddai Ministries noted that though Caleb wasn't a biological descendant of Jacob, yet he was grafted with the People of Israel, into the tribe of Judah, and of all things, became the leader of that tribe. Caleb was most likely a Edomite slave during his time in Egypt, then became part of the Israelite Camp before the time of the plagues.

Notice that Caleb and Joshua were the two leaders of Judah and Ephraim; the two main houses of Israel. Later on in time, Ephraim became the head for the Northern House of the Ten Northern Tribes of Israel, and Judah became the head of the Southern House of the other two tribes of Israel.

Looking at these two individuals' names and their fathers' names mentioned in the previous chapter:

JUDAH

Caleb (In Hebrew "Kah-leyv" (blk) S3612): Force, yelp, attack, dog
Jephunnah (In Hebrew "Y'phooneh" (hnpy) S3312) Shall be prepared (face, appear, look, turn)

Putting the meaning sof their names together, it makes a phrase:

a force shall appear


EPHRAIM

Joshuah (In Hebrew "Y'hoh-shooah" (eswhy) S3091): Deliverer, open, wide, free, avenge, defend, salvation
Nun (In Hebrew "Noon" (Nwn) S5126): Resprout, perpetual, continued

Putting the meanings of their names together, it makes a phrase:

a deliverer will resprout

Putting both phrases together, It makes a message:

A Force shall appear, and He would be a Deliverer who will resprout.

This is Yeshua, who is the Force who appeared to His Jewish brothers on the earth, and is the Deliverer who resprouted from the dead, and is alive again.

Also, Joshua's father's name, Nun, is also the Hebrew letter word Nun, and the letter Nun is a Paleo-Hebrew picture of a fish, which represents "life".

In verse twenty nine, 
hwhy said to Moses

29 ...from a son of twenty years and upward...

Why did 
hwhy
say twenty years? Why not eighteen, since eighteen is the year in United States we call adulthood? Because it was based on their ages which they were able to go to war in the Torah portion of B'midbar, in the book of Numbers

Numbers 1:1 And hwhy spoke to Moses in the Wilderness of Sinai, in the Tent of Appointment, on the one (first) of the second month, in the second year of their going out from the land of Egypt, to say, 2 Lift up ta-the heads of all the Congregation of the Sons of Israel, by their families, by the house of their fathers, on the number of names, every male by their rolls; 3 from a son of twenty years and upward, all going to war in Israel: you, you and Aaron, shall count them by their armies.

Which meant that all the men able to go to war in this generation, as well as the women, from twenty years and upward, would die before the Israelties would enter into the land.



Verse thirty-one

31 And your infants, which you said shall be of a prey, and I shall bring them, and they shall know ta-the land which you have despised against her.

hwhy's Word became the final say, and His word overrulled the men's statement in verse three that they would be a prey, by replying "No they're not. I will bring them into the land".



Verses thirty two through thirty three

32 And you, your carcases, they shall fall in this wilderness. 33 And your sons, they shall be shepherds in the wilderness forty years, and they shall bear ta-your whoredoms, until your carcases are wasted in the wilderness.

Why did 
hwhy put the "burden of whoredoms" that rightly belong to the parents on their sons? Because it was hwhy's act of mercy for their parents to stay alive during their natural lifetime, while journeying in the wilderness, to train their sons the Commandments of the Torah. But at the same time, they become the "shepherds". Why? Because they need to be shepherds, like Moses learned from his father, Jethro, and his wife, Zipporah, before they could enter into the promised land. Like the representatives of the eleven brothers, and their father, Jacob, said to Pharaoh, when they arrived in Egypt, noted in the Torah portion of , in the book of Genesis

Genesis 47:2 And from the side of his brothers, took five men, and brought them to the face of Pharaoh. 3 And Pharaoh said to his brothers, What is your occupation? And they said to Pharaoh, Your servants are shepherds of flocks, also we, also our fathers.

Don't forget, a good part of the sons, and their parents, were slaves in Egypt, so they had to learn "the shepherd way" in order to understand better how to be leaders, as well as being "shepherds" in the Torah. One person we know was "the Shepherd" in the Brith Khadashah (the New Covenant), and that was Yeshua, noted in the Gospel of John

John 10:11 I am the Good Shepherd: the Good Shepherd giveth His Life for the sheep.

John 10:14 I am the Good Shepherd, and know My sheep, and am known ofNine.



Verses thirty four and thirty five


34 In the number of the days you searched ta-the land, forty days, a day for the year, a day for the year, you shall lift up ta-your iniquities forty years, and you shall know ta-My alienation. 35 I am hwhy, I have spoken. If not, this I shall do to all this evil Congregation that gathered upon Me: in this wilderness they shall end, and there they shall die.

hwhy based the forty days to punish them by "a day for a year". When hwhy punished the People timewise, He elongated the time, whereas, if the People are obeying, it will feel like time was flying, but not much time has passed. I have personally experienced that in both ways, in my life.



Verses thirty six through fourty

36 And the men, which Moses sent to search ta-the land, and they returned, and they made ta-all the Congregation murmur upon him, by bringing a slander upon the land, 37 and the men, sending out a slander of the land of evil, they died by the plague toward the Face of hwhy. 38 And Joshua, son of Nun, and Caleb, son of Jephunneh, they lived from those men that went out to search ta-the land. 39 And Moses spoke these, ta-the Words, to all the Sons of Israel: and the People, they mourned much.

hwhy didn't show mercy to the ten men that spied out the land, because they were the ones passing on the evil report to the Congregation that spread like wildfire, and they were the ones in charge of providing the word. Another group of men that brought evil against Moses was noted in the Torah portion of Korakh, in the book of Numbers

Numbers 16:1 And Korah, son of Izhar, son of Kohath, son of Levi, and Dathan and Abiram, sons of Eliab, and On, son of Peleth, sons of Reuben, gathered: 2 And they arose to the face of Moses, and men from the Sons of Israel, fifty and two hundred rulers of the Congregation, called out men of name: 3 And they assembled against Moses and against Aaron, and they said to them, Much is to you, for all the Congregation, all of them, are holy, and hwhy is in their midst: and why do you lift up above the Assembly of hwhy? 4 And Moses heard, and fell upon his face:... 28 And Moses said, by this you shall know for hwhy has sent me to do ta all these works; for is not from my heart. 29 If as dead are all the Adam, these shall die, and the visitation of all the Adam shall be visited upon them; hwhy has not sent me. 30 And if shall create hwhy a new thing, and the earth shall rend ta-her mouth, and swallows them, and ta-all that is to them, and they went down alive to Sheol; and you shall know that these men have despised ta-hwhy. 31 And it was, as he finished to speak ta all these words, and the ground, she divided asunder that was under them: 32 And the earth, she rent ta-her mouth, and she swallowed them up, and ta-their houses, and ta all the Adam who were for Korah, and ta all their goods. 33 And they went down, they and all that was to them, alive to Sheol, and the earth, she closed upon them: and they perished from the midst of the Assembly. 34 And all Israel who were all around them, they fled by their cry: for they said, Lest the earth, she swallow us. 35 And fire came out from ta hwhy, and she consumed ta the fifty and two hundred men with offering the incense.

Indirectly related, Caleb means dog, there is a play on the word dog in an account in the Gospels of Matthew and Mark

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.

Mark 7:26 The woman was a Greek, a Syrophenician by nation; and she besought Him that He would cast forth the devil out of her daughter. 27 But Yeshua said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs. 28 And she answered and said unto Him, Yes, Lord: yet the dogs under the table eat of the children's crumbs. 29 And He said unto her, For this saying go thy way; the devil is gone out of thy daughter. 30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.




Verses forty through forty four

40 And they rose early in the morning, and they went to the head of the mountain, to say, Behold us, and we are going up to the place which hwhy had said: for we have sinned. 41 And Moses said, To why this are you that are going over ta-the mouth of hwhy? And she, you shall not prosper. 42 You shall not go up, for hwhy is not in your midst; and you shall not be smitten to the face of your enemies. 43 For the Amalekites and the Canaanites are there to your face, and you shall fall by the sword: for upon thus, you turned away from following hwhy, and hwhy shall not be with you. 44 And they presumed to go up to the head of the mountain: and the Ark of the Covenant of hwhy, and Moses, did not depart from the midst of the Camp. 45 And came down the Amalekites, and the Canaanites that are dwelling in that mountain, and smote them, and crushed them, unto the Hormah.

Here they come! The Israelites come to Moses and say in many words: "We have sinned and repented. Let's go into the land and take it over". Moses' reply was, in many words, that hwhy is not in this and they are not going in. They refused to listen to hwhy again for the eleventh time. Haven't they learned their lesson yet? I guess not.

This is also the first time, since the Ark of the Covenant was pulled up in last week's Torah portion, that it was mentioned again, because this was their appointed time for them to cross over the Jordan.

When they don't obey the Words of hwhy, nor believe in hwhy what He said He was going to do, and purposely and actingly go against hwhy, He will put a stop to the plan and recourse an alternate plan, but keep the ending plan. One will try in one's strength to do it without hwhy in it, and it will fail, and the flesh will be spent. Bill Cloud of Shoreshim Ministries noted that though the Israelites left Egypt, Egypt was still in them.

Spiritualy, if anyone tries to do things that is not in 
hwhy's will, and the door is closed, they should not try to break the closed door down in their own strength, for it will fail and fall. One will get weak and lose their strength, and the forces of whatever sorts will be used to defeat you for trying to succeed.

When it says in verse forty-one, "...And she, you shall not prosper", it
refers to their souls that are not going to propser.



Verse forty five

45 And came down the Amalekites, and the Canaanites that are dwelling in that mountain, and smote them, and crushed them, unto the Hormah.

Looking at the following word HORMAH

The Hebrew word for Hormah is "Khahrmah"- Khet, Resh, Mem, Heh (
hmrx). It is from Strong's Concordance number 2767, and its definition

From H2763; devoted; Chormah, a place in Palestine: - Hormah.

from 2763 "khah-rahm" (
mrx), and its definition

A primitive root; to seclude; specifically (by a ban) to devote to religious uses (especially destruction); physically and reflexively to be blunt as to the nose: - make accursed, consecrate, (utterly) destroy, devote, forfeit, have a flat nose, utterly (slay, make away).

In the Israelites' case who went to battle in their own strength, without the Ark of the Covenant, they were "devoted" to be destroyed by the Canaanites and the Amelekites.



I want to input my personal experience, which went similarly through the lines of this chapter and the commentaries above. I was a music major at a university, and a good trombone player. I progressed through the years while in college. One semester, I was asked by my trombone instructor to play in Mozart's "Requiem", and I accepted it. But a couple days later, I questioned myself playing it, and with the influential help of my so-called friend, I was called my trombone instructor and told him that I changed my mind and decided not to play in the Requiem. This was after it was established for me to play. After that, I lost favor with my trombone instructor, I was not given the respect I used to have. The following semester, I had a break down and went into depression. It affected me so much that I left in the middle of band rehearsals for the few meetings, and then I went through a starvation state that was out of my control for nineteen consecutive days. I lost over twenty pounds, before I was able to start eating half decently again, but not like a regular meal. During those days I felt that I was a hostage isolatig myself in the main library. I was crying and at times gnashing my teeth without understanding. I was scared so much during this starving I was scared so much that I thought I was going to die. During one point at a private booth in the library, I saw the air clustering together in front of my face, and it formed a human face expressing an evil smile at me. I had to have known that it was one of HaSatan's devils, since HaSatan was prince of the power of the air. When people went by me that knew me and greeted me, they did not notice my condition. They were that clueless.
By the end of this starvation series, I was skin and bones.

At the time, I was a music education major. My grades dropped so drammaticaly that I was suspended for a semester at the university. It was one the worst situations of my life. I felt that I was not going to be able to finish college. I later changed my major to music performance, but I knew it was going to be an uphill battle. Then one day at the music building, three years after the ordeal, I met a woman who had a similar spirit like me, and she was also a believer. The relationship began a change in my life. Days later, there was a post on the music billboard of a certain university that was building an extension to their music department. We decided to transfer to that university. Skipping details, I was accepted there and finished my studies and graduated in music performance. Now the part that Bill Cloud made note: I cannot compare my sutuation to any one else, but I was brought up in a very broken home. My father was a drunk and a bully. I was raised in the projects, and I was beaten up by bullies. I could not tell my father about it, because at the time, it would be like telling a bully about another bully. I was scared of my father so much, everytime he came home, I would run to the bedroom and stay there. Forward to the the Requiem: When I refused to play it, it was like rebelling and getting back at my father, because my instructor was a father figure. I did not know this until many years later. My father became my personal 'Egypt' that was still in me. Unfortunately, it cost me whatever I could have been if I played in the Requiem. But one thing was that, though I didn't finish at the same university,  I did graduate. This was like the alternate route with the same ending results.

So regarding these two chapters, I am not just commenting on it, I have personally experienced it and lived it in my own circumstances.




I will end this segment on a positive note

Romans 8:26  Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of hwhy. 28 And we know that all things work together for good to them that love hwhy, to them who are the called according to his purpose. 29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. 31 What shall we then say to these things? If hwhy be for us, who can be against us? 32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 33 Who shall lay any thing to the charge of hwhy's elect? It is hwhy that justifieth.







CHAPTER 15

Numbers 15:1-41

Num 15:1 And 
hwhy spoke to Moses, to say, 2 Speak to the Sons of Israel, and you shall say to them, When you come to the land of your dwellings, which I am giving to you, 3 And you shall make a Fire Offering to hwhy of an Elevation Offering, or a Sacrifice for a Speical Vow, or a Freewill Offering, or in your Appointed Times, to make a pleasant scent to hwhy, from the herd, or from the flock: 4 And the one bringing his Karban Offering to hwhy shall bring near a Food Offering of a tenth of flour mixed in a fourth of the hin of oil. 5 And wine for the Drink Offering of a fourth of the hin, you shall make upon the Elevation Offering, or a Sacrifice for the one lamb. 6 Or for the ram, you shall make of a Food Offering of two tenths of flour mixed in the oil, a third of the hin. 7 And wine for the Drink Offering of a third of the hin, you shall bring for a pleasant scent to hwhy.

8 And if you prepare a son of a herd of an Elevation Offering, or a Sacrifice of a Special Vow, or a Peace Offering to 
hwhy: 9 And shall bring upon a son of the herd of a Food Offering of fine flour, of three tenths in mixing in the oil of a half of the hin. 10 And you shall bring wine for a Drink Offering of a half of the hin of a Fire Offering, of a soothing fragrance to hwhy. 11 As thus shall be done for the one bullock, or for the one ram, or of the flock among the sheep or among the goats, 12 according to the number that you shall prepare, as thus, you shall do for the one according to their number. 13 All the natives shall do ta-these as thus, to bring a Fire Offering of a pleasant scent to hwhy. 14 And if shall sojourn a stranger with you, or whoever is in your midst for your generations, and does a Fire Offering of a pleasant scent to hwhy; as which you shall do, so shall do. 15 One statute shall be for the Congregation, for you and for the stranger that sojourns, a Statute of Ages for your generations: As you, as the stranger, shall be to the Face of hwhy. 16 One Torah and one Ordinance shall be for you, and for the stranger that sojourns with you.

17 And 
hwhy spoke to Moses, to say, 18 Speak to the Sons of Israel, and you shall say to them, In your entering to the land which I am bringing you there, 19 And shall be, in your eating from the bread of the land, you shall heave a Heave Offering to hwhy. 20 You shall heave the first of your dough of khalah bread for a Heave Offering: as the Heave Offering of the grainfloor, so you shall heave her. 21 From the first of your dough you shall give to hwhy of a Heave Offering for your generations.

22 And if you have tansgressed, and you have not done
ta all these Commandments, which hwhy had spoke to Moses, 23 ta all that hwhy commanded to you by the hand of Moses, from the day that hwhy commanded, and onward for your generations; 24 and if from the eyes of the Congregation, has been done by ignorance, and shall offer all the Congregation one bullock of a son of a herd for an Elevation Offering, for a pleasant scent to hwhy, and his Food Offering, and his Drink Offering, according to the Ordinance, and one kid of the goats for a Sin Offering. 25 And the Priest shall atone upon all the Congregation of the Sons of Israel, and shall be forgiven for them; for she was ignorant: and they, they shall bring ta-their Karban Offering of a Fire Offering to hwhy, and their Sin Offering to the Face of hwhy upon their ignorance: 26 And shall be forgiven for all the Congregation of the Sons of Israel, and for the stranger that sojourns among them; for by all of the People were in ignorance.

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

32 And they were, the Sons of Israel, in the wilderness, and they found a man gathering wood in the day of the Shabbath. 33 And they brought him that found him gathering wood to Moses, and to Aaron, and to all the Congregation. 34 And they put him in keeping, for was not declared what shall be done to him. 35 And 
hwhy said to Moses, dying, the man shall die: all the Congregation shall stone him on stones outside of the Camp. 36 And all the Congregation, they brought him outside of the Camp, and they stoned him on stones, and died; as which hwhy commanded ta-Moses.

37 And 
hwhy spoke to Moses, to say, 38 Speak to the Sons of Israel, and you shall say to them: and they shall make for themselves tassels upon the corners of their garments for their generations, and they shall put upon the tassels of the corners a thread of blue: 39 And shall be to you for a tassel, and you shall look upon him, and you shall remember ta-all the Commandments of hwhy, and you shall do them; and you shall not search after your hearts and after your eyes, which you go whoring after them: 40 For that you shall remember, and you shall do ta-all My Commandments, and you shall be Holy Ones to your Elohim. 41 I am hwhy, your Elohim, whom I brought you from the land of Egypt, to be to you for Elohim: I am hwhy, your Elohim.


(Note: Not all verses will have comments)


These are the lists of the offerings explained in a different format:

Verses one through thirteen

To be brought to the Tent of Appointment:

THE FIRE OFFERING
(In coming into the land)

A: 1. ELEVATION OFFERING
2. SACRIFICE FOR A SPECIAL VOW
3. FREEWILL OFFERING
4. APPOINTED TIMES

From the herd or from the flock (depending the amount they bring from each man):
a. One Bullock
b. One Ram
c: *Of A Sheep
*Of A Goat


KARBAN OFFERING


B: 1. FOOD OFFERING

*1/10 of flour mixed in 1/4 hin of oil


C: DRINK OFFERING:

In offering:
A: 1. FOR THE ELEVATION OFFERING
1/4 hin of wine
or
A: 2. FOR THE SACRIFICE FOR THE ONE LAMB:

1/4 hin of wine

or
B: 2. FOOD OFFERING
Of A Ram

a. 2/10 fine flour mixed in 1/3 hin of oil

C: DRINK OFFERING
1/4 hin of wine



A: 1. ELEVATION OFFERING
or
2. SACRIFICE OF A SPECIAL VOW
or
3. PEACE OFFERING

A Son Of A Herd

B: FOOD OFFERING
3/10 fine flour mixed in 1/2 hin of oil

C: DRINK OFFERING
1/2 hin of wine



Verses fourteen through sixteen

14 And if shall sojourn a stranger with you, or whoever is in your midst for your generations, and does a Fire Offering of a pleasant scent to hwhy; as which you shall do, so shall do. 15 One statute shall be for the Congregation, for you and for the stranger that sojourns, a Statute of Ages for your generations: As you, as the stranger, shall be to the Face of hwhy. 16 One Torah and one Ordinance shall be for you, and for the stranger that sojourns with you.

This was emphasized, because hwhy was saying that "all" of them, both native "and" stranger, are to be under the same Torah teaching, and not two different teaching of the same subject. There are some in certain religious sects that say that only one set of people, the Religious Jews, can only follow all the teachings, and the others, the non-Jews, can only do some of them. hwhy was emphasizing the opposite in this Torah portion passage, and has shown this matter before. We are all to follow the same teachings. Rabbinic Judaism interprets this part of the Torah that there is one Torah for them and a different torah for the non-Jews. This is completely false. hwhy was saying that everyone follows hwhy's same Torah, both the native Israeli and the non native. THE SAME TORAH IS FOR EVERYONE!

Another thing about it. It says that it is one Torah for the stranger that sojourns with the native. It means that the stranger who resides with the native does the exact same thing the native does. The stranger does not have a different set of rules when they dwell in the native's home. The native has his sets of rules for his home, and when a stranger dwells with him, he has to abide by the native's rules.  I don't mean the native has a complete different set of rules for the stranger, becuase if the native did, that native would have to practice the "stranger's rules" as well. It's like telling the stranger that he is second class, and the native saying that he has to follow their "second class" rules as well. That is not how a homeowner sets standards to his home, and that doesn't make sense. It is just common sense.




Verses seventeen through twenty-one

To be done in their own dwellings

HEAVE OFFERING
(In The Land)
The first of your dough of khalah bread, as the Heave Offering of the Grainfloor



Verses twenty two through twenty eight

FIRE OFFERING

KARBAN OFFERING

GROUP IGNORANCE OFFERING


ELEVATION OFFERING
A bullock, son of a herd

FOOD OFFERING
3/10 flour mixed in 1/2 hin of oil

DRINK OFFERING
1/2 hin of wine


SIN OFFERING
One kid of the goats



INDIVIDUAL IGNORANCE OFFERING
(Related to a soul)


SIN OFFERING
She goat, daughter of a year


Looking at the word IGNORANCE

The Hebrew word for ignorance is "sh'gah-gah"- Shin, Gimel, Gimel, Heh (hggs) It is from Strong's Concordance number 7684 and its definition

From H7683; a mistake or inadvertent transgression: - error, ignorance, at unawares, unwittingly.

From 7683 "shah-gahg" (
ggs) and its definition

A primitive root; to stray, that is, (figuratively) sin (with more or less apology): -   X also for that, deceived, err, go astray, sin ignorantly.

This is where we get the modern English word....  you guessed it.... "ga ga". So the Israelites sinned in "gaganess", like babies who do not know what they did. As you know, in general, this phrase is one of the babies' first words that they speak.




A Hin is .9309 gallons. 1/4 of a hin is
.232725 of a gallon, less than a quart.

The measure of the flour is sourced in the Torah portion of Vay-Yikra, in the book of Leviticus

Leviticus 5:11 And if she can not touch his hand of to two turtledoves, or to two sons of a dove, and shall bring ta-his Karban Offering whom had sinned, of a tenth of the ephah of flour for a Sin Offering; shall not put oil upon her, and shall not put frankincense upon her: for he is a Sin Offering.

And according to the book of Exodus

Exodus 16:36 
And the omer, he is the tenth of the ephah.

An omer is one tenth of an ephah. Based on Wikipedia, the whole ephah is 36.4 litres. One tenth of that is 3.64 litres. From the Metric Conversions website, that is equivalent to 6.6108 dry pints, which is under 7/8 of a gallon.




Verse twenty

20 You shall heave the first of your dough of khalah bread for a Heave Offering: as the Heave Offering of the grainfloor, so you shall heave her.


The word "khalah bread" is usually translated "cakes".

Looking at the word KHALAH BREAD

The Hebrew word for khalla bread is "khahl-lah"- Khet, Lamed, Heh (
hlx). It is from Strong's Concordance number 2471, and its definition

"From H2490; a cake (as usually punctured): - cake".

from 2490 "khah-lahl" (
llx), and its definition

"A primitive root (compare H2470); properly to bore, that is, (by implication) to wound, to dissolve; figuratively to profane (a person, place or thing), to break (one’s word), to begin (as if by an opening-wedge); denominatively (from H2485) to play (the flute): - begin (X men began), defile, X break, defile, X eat (as common things), X first, X gather the grape thereof, X take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound".

It is a possibilty that this word is where we get our English definition "kill".

This is the same word that the prophet Isaiah used for a future prophecy, as noted in his book

Isaiah 53:5 But he was tormented for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

The word "tormented" is the same Hebrew word "khalal".

This was the prophecy of the future accounts of the things that was going to happen to Yeshua, and Yeshua became "the First Dough of Khalah Bread" fulfilled to be heaved as a Heave Offering, in which Yeshua was being "heaved up" on the cross, and was "tormented".




Verses thirty two through thirty six

32 And they were, the Sons of Israel, in the wilderness, and they found a man gathering wood in the day of the Shabbath. 33 And they brought him that found him gathering wood to Moses, and to Aaron, and to all the Congregation. 34 And they put him in keeping, for was not declared what shall be done to him. 35 And hwhy said to Moses, dying, the man shall die: all the Congregation shall stone him on stones outside of the Camp. 36 And all the Congregation, they brought him outside of the Camp, and they stoned him on stones, and died; as which hwhy commanded ta-Moses.

hwhy was making a case of nipping it in the bud that no one can go out of their tents to work and gather more wood. The purpose is that the wood was to stay "outside" on the Shabbath and not inside the tent. In other words, the wood was not "resting" in the tent. The wood was from "outside" or "of the world" being worked to be brought in to do "work" on the Shabbath. The person bringing it into his tent is "working" with that wood, and putting the "spirit of work" on that wood. But the wood inside is ok, because it was already inside and not having a spirit of work on it, when it is put in the fire.

There is also a possibilty on the basis of the Torah, noted in the Torah portion of Vay-yak-heyl, in the book of Exodus

Exodus 35:3 
You shall not kindle a fire in any of your dwellings in the day of the Shabbath.

One is not to "start" a fire from scratch, meaning that one is not to "create" a fire, because that would be an act of "working" on the Shabbath, as well as "creating" something that should not be created on the Shabbath rest day.

There is no mention that one cannot add wood to the fire to keep it going. So it is most likely that it is OK to add wood that already inside the tent, because everyone was to stay inside their tents during the Shabbath day. And if one went out their tents, they broke the Shabbath barrier that exists around the entrance line.




Verses thirty seven through forty-one

37 And hwhy spoke to Moses, to say, 38 Speak to the Sons of Israel, and you shall say to them: and they shall make for themselves tassels upon the corners of their garments for their generations, and they shall put upon the tassels of the corners a thread of blue: 39 And shall be to you for a tassel, and you shall look upon him, and you shall remember ta-all the Commandments of hwhy, and you shall do them; and you shall not search after your hearts and after your eyes, which you go whoring after them: 40 For that you shall remember, and you shall do ta-all My Commandments, and you shall be Holy Ones to your Elohim. 41 I am hwhy, your Elohim, whom I brought you from the land of Egypt, to be to you for Elohim: I am hwhy, your Elohim.

The tassels are to only have "one" string of blue, and not more than one. The purpose of having that one thread of blue in the tassels is to know that the Commandments of hwhy are from "the heavens" and to remember His Heavenly Commandments, because they are "His Kingdom's Commandments", which came from the Kingdom of Heaven, to show that there is only one set of commandments. The heavenly skies are of the color blue, and that is why the blue thread.

This connects to what Yeshua said in the Gospel of Matthew

Matthew 6:33 But seek ye first the Kingdom of hwhy, and His righteousness; and all these things shall be added unto you.

When one seeks the blue thread, it is seeking the Kingdom of hwhy.

On the part of the "Avinu", or "Our Father" prayer, Yeshua also says this part for us to pray, also noted in the Gospel of Matthew

Matthew 6:10 Thy kingdom come. Thy will be done as in the heavens, so is on the earth.

It is commonly translated to say the earth first, but as Jonathan Cahn of Beth Israel Worship Center noted in one of his "Sapphires" magzines that in the Greek text, it gives "the heavens" first, then the earth. This makes sense, because throughout the Tanakh, it has noted "the heavens" first. The best example is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 1:1 In the beginning, Elohim created ta the Heavens and ta-the Earth.

We, as believers in the Messiah are doing His Commandments on the earth, which came from the Kingdom of Heaven, hence His will be done in the heavens as it is done on the earth.


This is a sketch of a tassel with one thread of blue

Tassel


Looking at the following words:

TASSELS

The Hebrew word for tassels is "tsee-tseeth"- Tsade, Yod, Tsade, Tav (
tuyu). It is from Strong's Concordance number 6734 and its definition

Feminine of H6731; a floral or wing like projection, that is, a fore lock of hair, a tassel: - fringe, lock.

from 6731 "tseets" or "tseeyts" (
Uu or Uyu), and its definition

From H6692; properly glistening, that is, a burnished plate; also a flower (as bright colored); a wing (as gleaming in the air): - blossom, flower, plate, wing.

from 6692 "tsoots" (
Uwu), and its definition

A primitive root; to twinkle, that is, glance; by analogy to blossom (figuratively flourish): - bloom, blossom, flourish, shew self.

The Hebrew word "tseetseeth" used in the Hebrew text in this chapter, that references to remember the Commandments of hwhy, tells us the tassels are feminine, because the Commandments of hwhy are feminine


CORNER

The Hebrew word for corner is "kah-nahph"- Kuph, Nun, Peh Tsophit (Pnq) It is from Strong's Concardance number 3671, and its definition

From H3670; an edge or extremity; specifically (of a bird or army) a wing, (of a garment or bed clothing) a flap, (of the earth) a quarter, (of a building) a pinnacle: -  + bird, border, corner, end, feather [-ed], X flying, + (one an-) other, overspreading, X quarters, skirt, X sort, uttermost part, wing ([-ed]).

from 3670 "kah-naph", and its definition

A primitive root; properly to project laterally, that is, probably (reflexively) to withdraw: - be removed.

This is where we get our English word "canope". This is in a way saying that we are putting the Torah from the heavens on the "canope" of our garments.



Another purpose for the blue thread is to remember His "Heavenly Commandments". This ties in to what Yeshua said in the Gospel of Matthew

Matthew 6:33 But seek ye first the Kingdom of hwhy, and His righteousness; and all these things shall be added unto you.

When one seeks the blue thread, one is seeking the Kingdom of hwhy.

In verse thirty nine, what hwhy was basically saying was that we cannot trust our hearts and eyes, because they are evil. The word for "search" is the same Hebrew word "tur" (rwt) of Strong's number 8466 as mentioned in chapter thirteen. In other words we are not to "tour" our hearts and our eyes, like the ten spies that searched the land did in the wrong matter. This was supported by the prophet Jeremiah regarding the heart, as noted in his book

Jeremiah 17:9 The heart is deceitful above all things, and desperately wicked: who can know it?

The apostle John mentions these things are lovers of the world, and it's noted in his epistle

1 John 2:15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 17 And the world passeth away, and the lust thereof: but he that doeth the Will of hwhy abideth for ever.

The pride of life comes from the heart. This is supported by the prophet Jeremiah, as noted in his book

Jerermiah 49:15 For, lo, I will make thee small among the heathen, and despised among men. 16 Thy terribleness hath deceived thee, and the pride of thine heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill: though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith hwhy.

That is why we need to depend on hwhy, our Heavenly Father, through Yeshua, the Messiah, because we cannot do it in our own strength and our own effort, and need the tassels to remind us to follow His will and His Commandments.

This "one blue thread" is also symbolic. It symbolizes "Yeshua, the Living Word" made flesh, as noted in the Gospel of John

John 1:1 In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim. 2 The Same was in the beginning with Elohim. 3 All things were made by Him; and without Him was not any thing made that was made. 4 In Him was life; and the Life was the light of men. 5 And the Light shineth in darkness; and the darkness comprehended Him not.... 14 And the Word was made flesh, and dwelt among us, (and we beheld His Glory, the glory as of the Only Begotten of the Father,) full of grace and truth.

Ever wondered why the Jewish people don't have "the one blue thread" included in their tassels? I have a couple of theories: One, they have no excuse, in general, to have it on, because it is in their Torah. Second, though they don't do it concsiously today, at one point in time, they somehow knew that the one blue thread was symbolic to Yeshua, the Living Word made flesh. They somehow have made a decision to remove the one blue thread from their tassels from publicly displaying it, because they were afraid that the Jewish people would see it and figure out that it would be connected to Yeshua, the symbolic one blue thread, who is the Living Word made flesh. Also, they were afraid that if the Jews figured it out, being political as they were and still are today, they were afraid that if the Jews figured it out, they would leave the Judaism religion and turn to follow Yeshua. A good example of this is the earliest account known, where the Jewish religious authorities, in many ways, expressed their fear that the people would follow Yeshua, and it is noted in the Gospel of John

John 12:9 Much people of the Jews therefore knew that he was there: and they came not for Yeshua's sake only, but that they might see Lazarus also, whom He had raised from the dead. 10 But the Chief Priests consulted that they might put Lazarus also to death; 11 Because that by reason of him many of the Jews went away, and believed on Yeshua. 12 On the next day much people that were come to the Feast, when they heard that Yeshua was coming to Jerusalem, 13 Took branches of palm trees, and went forth to meet Him, and cried, Hosanna: Blessed is the King of Israel that cometh in the Name of hwhy. 14 And Yeshua, when He had found a young donkey, sat thereon; as it is written, 15 Fear not, Daughter of Sion: behold, thy King cometh, sitting on an donkey's colt. 16 These things understood not His disciples at the first: but when Yeshua was glorified, then remembered they that these things were written of Him, and that they had done these things unto Him. 17 The people therefore that was with Him when He called Lazarus out of his grave, and raised him from the dead, bare record. 18 For this cause the people also met Him, for that they heard that He had done this miracle. 19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after Him.

The Rabbis of the day feared this as well, and that is why they have decided to remove the one blue thread which is still in effect to this day. But if this is true, I don't blame them for what happened at that point of time when the early Rabbis could have decided this. I just pray that hwhy opens their eyes, and start putting the blue string on their tassels.


There is a Brith Khadashah (New Covenant) account regarding these tassels, and it is in the Gospels of Matthew and Luke

Matthew 9:20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind Him, and touched the hem of His garment: 21 For she said within herself, If I may but touch His garment, I shall be whole. 22 But Yeshua turned him about, and when He saw her, He said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.

Luke 8:43 And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, 44 Came behind Him, and touched the border of His garment: and immediately her issue of blood stanched. 45 And Yeshua said, Who touched Me? When all denied, Peter and they that were with Him said, Master, the multitude throng Thee and press Thee, and sayest Thou, Who touched Me? 46 And Yeshua said, Somebody hath touched Me: for I perceive that virtue is gone out of Me. 47 And when the woman saw that she was not hid, she came trembling, and falling down before Him, she declared unto Him before all the people for what cause she had touched Him, and how she was healed immediately. 48 And He said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.

Looking at the words HEM and BORDER

The Greek word for hem and border is "kraspedon" (kraspedon). It is from Strong's Concordance number 2899, and its defintion

Of uncertain derivation; a margin, that is, (specifically) a fringe or tassel: -    border, hem.


This proves that Yeshua was following the Torah Himself, by wearing these tassels while on the earth, because He is the Word manifested in the flesh.




So I'll end this by saying do not murmur and... "Shake, shake, shake your Tassels"!!!



That ends this week's Torah portion commentary.



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