Kl xls SH'LAKH L'KHA (Send
Of You)
Numbers
13:1-15:41
There
are 43 Aleph-Tavs in this week's Torah portion
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refers to the feminine gender, but it is only applied when it does not
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portion text at this time.
CHAPTER
13 Numbers
13:1-33
Num 13:1
And hwhy spoke unto
Moses, to say, 2
Send of you men, that they may search (tour) ta-the land of
Canaan,
which I am giving to the Sons of Israel: one man, one man, by a tribe
of
his
fathers, every ruler among them, you shall send. 3 And Moses
sent
them from the Wilderness of Paran upon the Mouth of hwhy: all of
them, were
men; 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 which Moses sent to search
(tour) ta-the land.
And Moses called to
Oshea, son of Nun, Joshua.
17 And Moses sent them to search
ta-the land of
Canaan, and
said to them, Ascend this
in the Negev, and you
shall ascend ta-the
mountains: 18 And you
shall see ta-the land,
what she is; and ta-the people that are dwelling
upon her, is he strong, that are weak; that few he
is, if are multiple (many);
19 and what is the land which he is dwelling in her, that she is
good, if is evil (bad); and what are the cities which he dwells
among
them, that are in their
camps, if are in their fortressess; 20 and what is the land, is he
shemen-fat, if is
razah-lean; that exists trees in her, if not. And you
shall strengthen yourselves,
and you
shall take from the fruit of the land.
And the days were the days of the
firstfruits of grapes.
21 And they ascended, and they searched (toured) ta-the land
from the Wilderness of Zin unto Rehob, to the coming of Hamath. 22
And
they ascended in the Negeb, and came unto Hebron; and there were
Ahiman,
Sheshai, and Talmai, the children (lads, births) of the Anak, and
Hebron was built seven years to the face of Zoan at Egypt. 23 And
they
came unto the Valley of Eshcol, and
from there they cut off a pruned vine (pruned branch) and one cluster
of grapes, and among two
they bore (carried, lifted up) on the
staff; and from the pomegranates, and from
the figs. 24 To that place was called the Nahal Eschol [(Valley (Stream
Valley) of
Eshcol)], upon knowledge of the
cluster which the Sons of Israel, they cut off from there.
25 And they returned
from searching (touring) the land from the end of
forty days. 26 And they went, and they came to Moses, and to Aaron, and
to
all of the Congregation
of
the
Sons of Israel, to the Wilderness of
Paran, at Kadesh; and they returned them and ta-all of the Congregation
a
word, and showed them ta-the fruit of
the land.
27 And they recorded (recounted, enumerated, enrolled, scrolled,
scored)
to him, and they said, We came to the land
which you sent us, and she is also flowing with fatness (milk) and
thickness
honey [(fatness and thiskness, milk and honey)]; and
this is her fruit. 28 Ending (Nevertheless, However), for the people
that
are dwelling in the
land are fierce (harsh, strong), and their cities are much greatly
walled up (fortified, inaccessible): and
also, we saw
the
children (lads, births) of the Anak there. 29 Amalek dwells in the land
of the
Negeb: and the
Hittites, and the Jebusites, and the Amorites dwell in the
mountains:
and the Canaanites dwell upon (over) the sea, and upon (over) the hand
of the Jordan.
30
And Caleb hushed (stilled) ta-the People
to Moses, and
said, Ascending, we will ascend, and we will possess (occupy) her; for
abling,
we are able to do her. 31 And the
men which they ascended with him, they said, We are not able
to ascend to the people; for he is stronger than us. 32 And they went
out
a
slander (defamation, evil report) of the land, of which
they searched (toured) her, to the Sons of Israel, to say, The
land,
which we have gone over in her, to search (tour) her, she is a land
consuming her
dwellers (inhabitants); and all of the people which we saw in her midst
are men of
stature (height, tribute, ?measure?). 33 And there we saw ta-the giants (nephalim),
the sons of Anak,
from the
giants (nephalim): and we were in our eyes as the locusts, 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 may search (tour) ta-the land of
Canaan,
which I am giving to the Sons of Israel: one man, one man, by a tribe
of
his
fathers, every ruler among them, you shall send.
Moses gave a
different story regarding the searching out of
the land, which is noted in the Torah portion of D'varim, in the book
of
Deuteronomy Deuteronomy 1:22And you came near to me,
all of you, and you
said,
We will
send men to our faces, and they shall
explore (delve) ta-the land for us,
and they shall
return us word of ta-the
way we shall ascend in her, and tathe cities
which we shall
come to them,
23 and the word was good in my eyes: and I took from
you
two ten (twoteen, twelve) men, 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 word in this D'varim passage for
search
Looking at the word SEARCH (TOUR)
The Hebrew word for search
(tour) is
"toor"- 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
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. 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"):
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,
which is noted 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, which 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, which is noted in the book of the 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, which the apostle Paul noted in his letters 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 9:28So 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, which is 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 (Shofar)
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, which is noted 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", which is noted in the Torah portion of Vay-Yeystey,
in the book of Genesis
Genesis 30:10And Zilpah, female servant of
Leah, she
birthed to
Jacob a son.
11 And
Leah, she said, Among the troop (Among fortune)]: 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 toward 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, which 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 scroll 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
scroll, 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 said
this, which is noted 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, which is noted 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, which is 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 of 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 of 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 of 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 of this
week's Torah portion passsage that it
says "Of the tribe of Joseph" regrding Manasseh, but this phrase was
not mentioned regarding Ephraim, which is noted in the Torah portion
of B'midbar, in the book of Numbers
Numbers 1:10Of the sons of Joseph: of
Ephraim; Elishama, son
of Ammihud:
of Manasseh; Gamaliel, son of Pedahzur.
Numbers 1:32Of the sons of Joseph: Of the
sons of
Ephraim,...
But yet, Joseph is attached first to Menasseh ever since, which is
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 which Moses sent to search
(tour) ta-the land.
And Moses called to
Oshea, son of Nun, Joshua.
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, which is noted in the Torah portoin of Vay-Yishlakh, in the
book of Genesis
Genesis 32:24And Jacob remained by his
aloneness; and wrestled (grappled) a man
with him
until the ascending of the
dawn. 25 And saw for had not prevailed to him, and touched (smote,
struck)
on the cup-socket of his hip (thigh, testacles?); and the cup-socket of the hip (thigh,
testacles?) of
Jacob, she was
dislocated (out of joint) in his wrestling (grappling) with him. 26 And
said, Send
me away, for
the dawn is ascending. And said, I will not send You away, for but 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
(were able).
As Israel was Jacob's spiritual adopted name, Moses also
"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. But
later in life, his name change by Moses gave him the green light to
cross over the Jordan River with the Israelies and conquer the land. Looking at the following words:
OSHEA
The Hebrew word for Oshea is
"Hoh-shey-ah"- 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-shoo-ah"- 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 [Yah'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-shah" (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,which is the apostle John 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, which
is noted in the Torah portion of B'ha-alothkha, in the book of Numbers
Numbers 10:11And was in the second
year, in the second renewed month, on the twenty
on the renewed month, the Cloud ascended (taken up) from upon (over)
the
Tabernacle of
the Testimony
(Witness).... 33
And they pulled up (journeyed) from the Mountian
of hwhy, a way 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,
which is noted in the Torah portion of B'ha-alothkha, in the book of
Numbers
Numbers 12:15And Miriam, she was shut out
from
outside by the Camp seven
days: and the People did not pull up
(journey) until Miriam was gathered. 16 And afterwards, the People,
they
pulled up
(journeyed) 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 ascended, and they searched (toured) ta-the land
from the Wilderness of Zin unto Rehob, to the coming of Hamath. 22
And
they ascended in the Negeb, and came unto Hebron; and there were
Ahiman,
Sheshai, and Talmai, the children (lads, births) of the Anak, and
Hebron was built seven years to the face of Zoan at Egypt. 23 And
they
came unto the Valley of Eshcol, and
from there they cut off a pruned vine (pruned branch) and one cluster
of grapes, and among two
they bore (carried, lifted up) on the
staff; and from the pomegranates, and from
the figs. 24 To that place was called the Nahal Eschol [(Valley (Stream
Valley) of
Eshcol)], upon knowledge of the
cluster which the Sons of Israel, they cut off from there. 25 And they
returned
from searching (touring) the land from 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 of Baalam,
which is noted in the
Torah portion of Balak, in the book of Numbers
Numbers 22:24And the Messenger of hwhy stood in a hollowed area
(hollowed path, narrow path) of the
vineyards, a inclosure (mason wall, hedge) from this (here), and
a inclosure
(mason wall, hedge) from this (here).
25 And the female donkey, she saw ta-the
Messenger of hwhy, and she
thrusted (pressed) ta-Balaam's
foot to the trenched wall (wall, side wall):
and again to strike 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-khee-mahn"
(Nmyxa)
S289):Brother of a portion SHESHAI (In Hebrew "Shey-shai" (yss)
S8344)-White (as in white linen). According
to Strong's, he was a Canaanite TALMAI (In Hebrew "Tahl-mai" (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, also known as 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, which is noted in
the
Torah portion of Mishpatim, in the book of Exodus.
Exodus 23:14Three
footings (walkings, [times]) you shall feast to Me in the
year. 15 You will guard (keep, observe, watch) tathe Feast of the Unleavened
Bread: seven
days you will eat unleavened bread as the which I have
commanded
you by the Appointed Time of the renewed month of the Aviv; for in him,
you
came out from
Egypt: and they shall not appear at My Face empty: 16 And the Feast of
the
Harvest,
the firstfruits of your doings (works), which you have sown in the
field: and the Feast of
the Ingathering (Adding) in the going out of the year in your gathering
(adding) ta-your doings (work)
from the field. 17
Three times in the year shall all of your remembered ones (males)
appear to the Face
of the
Adon hwhy.
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 of this week's Torah portion passage,
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 of this week's Torah portion passage,
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 of this week's Torah portion passage, 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, which is noted in the Torah portion of Bo,
in the
book of Exodus
Exodus 12:34And the people lifted (bore,
carried) ta-his dough before (not yet)
becoming
leavened,
their kneading troughs were bound in their clothes upon their
shoulders.
This ia a type of shadow of denying oneself, taking up their crosses
and following Yeshua, which is 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 recorded (recounted, enumerated, enrolled, scrolled,
scored)
to him, and they said, We came to the land
which you sent us, and she is also flowing with fatness (milk) and
thickness
honey [(fatness and thiskness, milk and honey)]; and
this is her fruit. 28 Ending (Nevertheless, However), for the people
that
are dwelling in the
land are fierce (harsh, strong), and their cities are much greatly
walled up (fortified, inaccessible): and
also, we saw
the
children (lads, births) of the Anak there. 29 Amalek dwells in the land
of the
Negeb: and the
Hittites, and the Jebusites, and the Amorites dwell in the
mountains:
and the Canaanites dwell upon (over) the sea, and upon (over) the hand
of the 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 hushed (stilled) ta-the People
to Moses, and
said, Ascending, we will ascend, and we will possess (occupy) her; for
abling,
we are able to do her. 31 And the
men which they ascended with him, they said, We are not able
to ascend to the people; for he is stronger than us. 32 And they went
out
a
slander (defamation, evil report) of the land, of which
they searched (toured) her, to the Sons of Israel, to say, The
land,
which we have gone over in her, to search (tour) her, she is a land
consuming her
dwellers (inhabitants); and all of the people which we saw in her midst
are men of
stature (height, tribute, ?measure?). 33 And there we saw ta-the giants (nephalim),
the sons of Anak,
from the
giants (nephalim): and we were in our eyes as the locusts, 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, whichi is 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 copper upon his head, and he was armed with a coat of
mail;
and the weight of the coat was five thousand shekels of copper. 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 grain, 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 tahis 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 tathis
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 tathe
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 elohim. 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 Armies (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. Also noticed in Samuel's passage that
Goliath's mockery against the Israelites lasted for forty days compared
to the Israelites spying in the land for forty days.
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 as believers tp deal with our
own
spiritaul 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 this 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 this in his letter to the assembly in
Corinth
2 Corinthians 5:7 (For we
walk by faith, not by sight:)
In relation to verse thirty-one of this week's Torah portion passage,
Mark Biltz of El Shaddai
Ministries noted this account, which is noted in the Torah
portion of Va-Y'khi, in the book of Exodus
Genesis 48:17And Joseph saw for his father
set (put) the hand of his right
upon the head of
Ephraim,
and was evil in his eyes: And obtained the hand of his father to
remove her from upon the head of
Ephraim upon at the head of Manasseh. 18 And Joseph said to his
father, Not so my father: for this is the firstborn; Set (Put) your
right
upon his head. 19 And his father refused, and said, I know my
son. I know: He shall also be of a people, and he shall also
be great: And however, his younger (little) brother shall be greater
than him,
and
his seed shall be the fullness of nations.
Mark Biltz revealed this chart
Mark noted that the Hebrew word "mimenu" in Numbers 13:31, which is
translated "than us" is the exact same Hebrew word used in the
Vay-Y'khi passage that translates "than him". Mark also noted that what
the ten spies were really saying is the men in the land were stronger
than "Him", meaning "hwhy",
saying that hwhy
could not overcome them. Thank you, Mark.
CHAPTER
14 Numbers
14:1-45
Num
14:1 And she lifted up (carried, bore) all of the Congregation,
and they gave ta-their voice;
and the People, they wept
in that night. 2 And all of the Sons of Israel, they murmured
(grudged, complained) upon (over) Moses
and upon (over) Aaron: and all of the Congregation, they said to
them, Would that (By him?) we
have died in the land of Egypt! Or in this
wilderness! Would that (By him?) we have died! 3 And to why hwhy is with bringing us to
this land
to fall on the sword?; Shall our wives and our little ones (infants),
they be for plunder (booty)? That not is good (better) for us returning
to Egypt? 4 And they said a
man to his brother, We shall give (appoint?) a head, and we shall
return to Egypt. 5 And
Moses and Aaron fell upon their faces to the face of all of the
Assembly
of the Congregation
of the Sons of Israel.
6 And Joshua, son of Nun,
and Caleb, son of Jephunneh, from the searchers (tourers) of ta-the
land, they tore (rent) their garments: 7 And they spoke unto all of the
Congregation
of the Sons of Israel, to say, The land which we have gone
over on her, to search (tour) her, the land is much much good. 8
If hwhy is
delighted (pleased) in us, and
shall
bring us to this land, and shall give her to us; she is a land
which is
flowing
of fatness (milk) and thickness (honey) [(fatness and thickness, milk
and honey)]. 9 Only do you
not rebel against hwhy, and do
you not fear (revere, give awe) ta-the people
of the land; for they are our bread: their defence (shadow) has turned
away (departed, been withdrawn) from
upon
them, and hwhy is with us: Do you not fear
(revere, give awe at) them. 10 And all of the Congregation,
they said to stonecast (pilecast,
pilestone, heapcast) them among stones.
And the Glory of hwhy appeared in
the Tent of
Appointment to all of the Sons of Israel. 11 And hwhy
said to Moses, Unto mourning (agnuish, groaning, lament,
befalling, meet)
shall this People despise (provoke, scorn) Me?
And unto mourning (agnuish, groaning,
lament, befalling), shall they not believe in
Me on all of the Signs which I have done in his
nearness? 12 I will strike him on the pestilence, and I will
dispossess him, and I
will do of (make
of) you of a
greater and bonier (mightier) nation than him. 13 And Moses
said to hwhy, And the Egyptians, they
shall hear, for you ascended in Your Power ta-this People
from his nearness; 14 And they will say to the dweller of this land:
They have
heard for You, hwhy, were in the nearness of
this People, which was seen eye on eye. You, hwhy, and Your Cloud stands upon
(over)
them, and in a Pillar of the Cloud You go to their faces daily, and in
the Pillar of Fire nightly. 15
And You shall make die (execute) ta-this People
as one man? And the
nations, they shall say
which they have heard ta-Your fame (hearing), to
say, 16 hwhy was with failure the ability
to
bringta-this People to the land
which was sworn to them, and has slaughtered
them in the wilderness. 17 And now, shall make great now the Power
of Adonai (The Lord, The Master), as the which You have spoken, to say,
18 hwhy is slow (patient, deferring,
longsuffering)
of
anger, and multitude
of kindness, bearing (carrying, lifting up) the iniquity and the
transgression, and
clearing (acquitting, make innocent), shall not clear (acquit, make
innocent), visiting the iniquity
of the fathers upon
the sons,
upon the threes and upon the fours. 19 Forigive now, to the
iniquity
of this People according to [(as)] the greatness of Your Kindness, and
as
the which You have bore (carried, lifted up) to this People, from Egypt
and
until here (behold, since). 20 And hwhy said, I
have forgiven according to [(as)] your word: 21 And however (howbeit),
I live, and the
Glory
of hwhy shall fill ta-all of the Earth.
22 For all
of the men that saw ta-My Glory,
and ta-My Signs
which I did (have done) in
Egypt
and in
the wilderness, and have tempted (tested, tried, proved) Me this ten
times, and they have not
listened in My Voice; 23 If shall they see ta-the land
which I
swore to their fathers, and all from despising (provoking,
scorned) Me
shall not
see
her: 24 And because My servant, Caleb, has had another spirit with
him, and is fully following (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 are dwelling in the deep valley.
Tomorrow,
face
and pull up (journey) to yourselves
at the wilderness, at the way of the Sea of
Reeds.
26 Andhwhy spake unto Moses and to
Aaron, to say, 27 Until how long shall be this evil Congregation,
which
they are murmuring (grudging, complaining) over (upon) Me? I have heard
the murmurings
(grudgings, complaints) of the Sons of Israel, which they murmur (grudge, complain) over (upon) Me. 28 Say to
them,
I
live, states hwhy, if not as
the which you have
spoken in My Ears, so I will do to you: 29 In this wilderness
shall
your
faint bodies (exhausted bodies, dead bodies, corpses) and all of your
visited (accounted, counted) ones shall fall; by all of your scrolls (enrollments, numbers), from a son
of twenty years
and the upward (ascending), which you
have murmured (grudged, complained) upon (over) Me, 30 If you,
you shall
come to the land, which I have bore (carried, lifted up) ta-My Hand to
have you tabernacle
in
her, for but Caleb, son of Jephunneh, and
Joshua, son of Nun.
31 And your little
ones (infants),
which you
said shall be for the plunder (booty), and I shall bring
them, and they shall know ta-the land
which have rejected (despised) against her. 32 And of you, yourfaint bodies (exhausted
bodies, dead bodies,
corpses), they shall
fall in
this wilderness. 33 And your
sons, they shall be shepherds in the
wilderness
forty years, and they shall bear (carry, lift up) ta-your
whoredoms (harlotries) until your faint bodies (exhausted
bodies, dead bodies,
corpses) shall be completed in
the wilderness. 34 On the enrollment (scroll, number) of the days which
you
searched out (toured)
ta-the land,
forty days, a day
for the year, a day for the year, you shall bear (carry, lift up) ta-your
iniquities forty years, and you
shall know ta-My Alienation.
35 I am hwhy, I have
spoken. If not this shall I do to all of this evil Congregation
that
was appointed upon (over) Me: in
this wilderness they shall be completed, and there they shall
die. 36 And the men which Moses
sent to search out (tour out) ta-the land,
and they
returned,
and they made murmur (made grudge, made complaining) over (upon) him
ta-all of the Congregation
by
bringing out a
slander (defamation, evil report) upon the land, 37 and the men with
bringing out a
slander (defamation, evil report) of the land of evilness, they died on
the
striking (stumbling, push, gore, defeatism) to the Face of
hwhy. 38 And
Joshua, son of
Nun, and Caleb, son of Jephunneh, they lived from those men that
went to search out (tour out) ta-the land. 39
And Moses spoke these ta-Words, to all of
the Sons of Israel: and the People, they mourned (bewailed, lamented)
much.
40 And they
arose early in the breaking period (morning), and they ascended to the
head of the
mountain, to say, Behold are we, and we are ascending to the
place
which hwhy had said:
for we have
sinned. 41 And Moses said, To why is this of you
do you go over ta-the Mouth of hwhy? And she, she shall not
prosper.
42 You shall not ascend, for hwhy is not in
your nearness; and
you shall not be struck (stumbled, pushed, gored, defeated) to the
face of your enemies.
43 For the
Amalekites and the
Canaanites are there to your
face, and you
shall fall on the
sword: for
upon thus, you
have turned away from following (after) hwhy, and hwhy shall not be
with you. 44 And
they presumed (swelled up) to ascend to the head of the mountain: and
the Ark
of
the Covenant of hwhy and Moses, they
did not depart
(be handled) from the nearness of the Camp. 45 And the Amalekites and
the
Canaanites that were
dwelling in that mountain descended (came down), and struck them,
and crushed (stamped, discomfit, bruised) them, unto
the Hormah.
(NOTE: Not all verses will have
comments)
Verses one and two
1 And she lifted up
(carried, bore) all of the Congregation,
and they gave ta-their voice;
and the People, they wept
in that night. 2 And all of the Sons of Israel, they murmured
(grudged, complained) upon (over) Moses
and upon (over) Aaron: and all of the Congregation, they said to
them, Would that (By him?) we
have died in the land of Egypt! Or in this
wilderness! Would that (By him?) 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).
The
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 their
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 that 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 on the sword?; Shall our wives and our little ones (infants),
they be for plunder (booty)? That not is good (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 little ones (infants)..."
Verse four
4 And they said a
man to his brother, We shall give (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 his
rebellion, which is noted in the book of the prophet Samuel
1 Samuel 15:23For 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 by
sending fire on one of the two altars, one altar for the Baalim, and
one altar for Elijah.
Verses six through ten
6 And Joshua, son of Nun,
and Caleb, son of Jephunneh, from the searchers (tourers) of ta-the
land, they tore (rent) their garments: 7 And they spoke unto all of the
Congregation
of the Sons of Israel, to say, The land which we have gone
over on her, to search (tour) her, the land is much much good. 8
If hwhy is
delighted (pleased) in us, and
shall
bring us to this land, and shall give her to us; she is a land
which is
flowing
of fatness (milk) and thickness (honey) [(fatness and thickness, milk
and honey)]. 9 Only do you
not rebel against hwhy, and do
you not fear (revere, give awe) ta-the people
of the land; for they are our bread: their defence (shadow) has turned
away (departed, been withdrawn) from
upon
them, and hwhy is with us: Do you not fear
(revere, give awe at) them. 10 And all of the Congregation,
they said to stonecast (pilecast,
pilestone, heapcast) them among stones....
This is what it says regarding this same
scene, which is noted in the Torah portion of D'varim, in
the book of Deuteronomy Deuteronomy 1:29And I said to you, Do you not
dread (be harassed),
and do you not be
afraid from them. 30 hwhy, your
Elohim, that is going to your
faces, He shall war for you, according
to (as) all that had done at you
in Egypt to
your eyes; 31 and in
the wilderness which you have seen which hwhy, your Elohim,
has borne you [(carried you, lifted you up)],
as the which a man shall bear (carry, lift up) ta-his son, in
all of 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, which is noted 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 of them to
whom
this People shall say, A confederacy; neither fear ye
ta-their fear,
nor be afraid. 13
Sanctify tahwhy
of Armies (Hosts), Himself; and let Him be your fear, and let Him be
your dread.
Bill
Cloud also noted this, which is noted by 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
10 ...
And the Glory of hwhy appeared in
the Tent of
Appointment to all of the Sons of Israel. 11 And hwhy
said to Moses, Unto mourning (agnuish, groaning, lament,
befalling, meet)
shall this People despise (provoke, scorn) Me?
And unto mourning (agnuish, groaning,
lament, befalling), shall they not believe in
Me on all of the Signs which I have done in his
nearness? 12 I will strike him on the pestilence, and I will
dispossess him, and I
will do of (make
of) you of a
greater and bonier (mightier) nation than him. 13 And Moses
said to hwhy, And the Egyptians, they
shall hear, for you ascended in Your Power ta-this People
from his nearness; 14 And they will say to the dweller of this land:
They have
heard for You, hwhy, were in the nearness of
this People, which was seen eye on eye. You, hwhy, and Your Cloud stands upon
(over)
them, and in a Pillar of the Cloud You go to their faces daily, and in
the Pillar of Fire nightly. 15
And You shall make die (execute) ta-this People
as one man? And the
nations, they shall say
which they have heard ta-Your fame (hearing), to
say, 16 hwhy was with failure the ability
to
bringta-this People to the land
which was sworn to them, and has slaughtered
them in the wilderness. 17 And now, shall make great now the Power
of Adonai (The Lord, The Master), as the which You have spoken, to say,
18 hwhy is slow (patient, deferring,
longsuffering)
of
anger, and multitude
of kindness, bearing (carrying, lifting up) the iniquity and the
transgression, and
clearing (acquitting, make innocent), shall not clear (acquit, make
innocent), visiting the iniquity
of the fathers upon
the sons,
upon the threes and upon the fours. 19 Forigive now, to the
iniquity
of this People according to [(as)] the greatness of Your Kindness, and
as
the which You have bore (carried, lifted up) to this People, from Egypt
and
until here (behold, since).
Moses reminding hwhy
of His Name known in the world and of His relation to His People, as
well as His reputation to all of the world, and then, Moses follows
that by 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,
which
is noted by the apostle Paul in his letter 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 texts, but in the Hebrew text, the
Yod in
yeeg-dahl is enlarged
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.
Verses
twenty two through twenty five
22 For all
of the men that saw ta-My Glory,
and ta-My Signs
which I did (have done) in
Egypt
and in
the wilderness, and have tempted (tested, tried, proved) Me this ten
times, and they have not
listened in My Voice; 23 If shall they see ta-the land
which I
swore to their fathers, and all from despising (provoking,
scorned) Me
shall not
see
her: 24 And because My servant, Caleb, has had another spirit with
him, and is fully following (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 are dwelling in the deep valley.
Tomorrow,
face
and pull up (journey) to yourselves
at the wilderness, at 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 promised 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 of this week's Torah portion chapter
12 I will strike them on the
pestilence,...
In relation to the number ten, the Southern House of Judah had to be
sent in captivity to Babylon, which are noted in the book of the
Chronicles, and
the books of the prophets Jeremiah and Zechariah
2 Chronicles 36:12 And he
did that which was evil in the Eyes 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 tathe 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 Armies (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". As I
noted earlier, the number ten represents completion, and 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.
!!!!!hwhy
Kl dbk
Notice in verse twenty three of this week's Torah portion passage
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
his proof to be worthy to go over 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 of this week's Torah portion passage, 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 was
an unusual command by hwhy, but it
was the result of their rebellion. This was 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 hwhy did
there for them, 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 Andhwhy spake unto Moses and to
Aaron, to say, 27 Until how long shall be this evil Congregation,
which
they are murmuring (grudging, complaining) over (upon) Me? I have heard
the murmurings
(grudgings, complaints) of the Sons of Israel, which they murmur (grudge, complain) over (upon) Me. 28 Say to
them,
I
live, states hwhy, if not as
the which you have
spoken in My Ears, so I will do to you: 29 In this wilderness
shall
your
faint bodies (exhausted bodies, dead bodies, corpses) and all of your
visited (accounted, counted) ones shall fall; by all of your scrolls (enrollments, numbers), from a son
of twenty years
and the upward (ascending), which you
have murmured (grudged, complained) upon (over) Me, 30 If you,
you shall
come to the land, which I have bore (carried, lifted up) ta-My Hand to
have you tabernacle
in
her, for but 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 Matoth, in the
book
of Numbers
Numbers 32:12except (failing) Caleb, son
of
Jephunneh, the
Kenezite, and
Joshua, son of
Nun: for they were fully following (after) hwhy.
Caleb, the Kenezite, is a decendant of someone, which is noted in the
Torah portion of Vay-Yishlakh, in
the book of Genesis
Genesis 36:10These are the names of the
sons of Esau;
Eliphaz, son of Adah, woman (wife) of Esau. Reuel, son of Bashemath, woman (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, and 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. How Caleb became the
tribal leader for all of Judah is a mystery, and would be an
interesting conversation in itself.
Notice that Caleb and Joshua were the two leaders of Judah and Ephraim,
in which their tribal names would become 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'phoo-neh" (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-shoo-ah" (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.
!!!!!hwhy
Kl dbk
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 of this week's Torah portion passage, hwhy
said to Moses
29 ...from a son
of twenty years
and the upward (ascending)...
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, which is noted in the Torah portion
of B'midbar, in
the book of Numbers
Numbers 1:1And hwhy
spoke to Moses in the Wilderness of Sinai in the Tent of
Appointment, on the one of the second renewed month, in the
second
year to
their going out from the land of Egypt, to say, 2 Lift up (Bear) ta-the heads of
all of the Congregation of the Sons
of Israel by their families, by the house of their fathers, among
the enrollment (scroll, number) of names, of every remembered
one
(male) by their skulls (rolls); 3 from a son
of
twenty years and the upward (ascending), of all going out armed in
Israel: you, you and
Aaron shall visit (account, 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. It also could be
that this is the age in Biblical times that hwhy
is saying that twenty years is the age of a person to be mature.
Verse thirty-one
31 And your little
ones (infants),
which you
said shall be for the plunder (booty), and I shall bring
them, and they shall know ta-the land
which have rejected (despised) against her.
hwhy's
Word became the final say, and His Word overrulled the men's statement
in verse three of this week's Torah portion chapter that they would be
a prey, by replying "No they're not.
I
will bring them into the land".
Verses thirty two and thirty
three
32 And of you, yourfaint bodies (exhausted
bodies, dead bodies,
corpses), they shall
fall in
this wilderness. 33 And your
sons, they shall be shepherds in the
wilderness
forty years, and they shall bear (carry, lift up) ta-your
whoredoms (harlotries) until your faint bodies (exhausted
bodies, dead bodies,
corpses) shall be completed 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, which is noted in the Torah portion of Vay-Yigash, in the
book of
Genesis
Genesis 47:2And took from the end of his
brothers five men, and presented
(placed) them to the face of Pharaoh. 3 And Pharaoh said to his
brothers,
What
is your
occupation (doing, work)? 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, the Messiah, which is 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 of Mine.
!!!hwhy
Kl dbk
Verses thirty four and thirty
five 34 On the enrollment (scroll,
number) of the days which
you
searched out (toured)
ta-the land,
forty days, a day
for the year, a day for the year, you shall bear (carry, lift up) ta-your
iniquities forty years, and you
shall know ta-My Alienation.
35 I am hwhy, I have
spoken. If not this shall I do to all of this evil Congregation
that
was appointed upon (over) Me: in
this wilderness they shall be completed, 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. This account occurred in the middle of the
Israelites' second year of their forty year journey. It will take them
over thirty eight years for that generation to die.
Looking at the following word
ALIENATION
The Hebrew word for alienation
is
"T'noo-ah"- Tav, Nun, Vav, Aleph, Heh (hawnt).
It is from Strong's Concordance number 8569, and its definition
From
H5106; alienation; by implication enmity: - breach of promise, occasion.
from 5106 "noo" (awn),
and its definition
A
primitive root; to refuse, forbid, dissuade, or neutralize: - break,
disallow, discourage, make of none effect.
This is where get our modern English word from the Hebrew root word
"no".
Verses thirty six through thirty
nine
36 And the men which Moses
sent to search out (tour out) ta-the land,
and they
returned,
and they made murmur (made grudge, made complaining) over (upon) him
ta-all of the Congregation
by
bringing out a
slander (defamation, evil report) upon the land, 37 and the men with
bringing out a
slander (defamation, evil report) of the land of evilness, they died on
the
striking (stumbling, push, gore, defeatism) to the Face of
hwhy. 38 And
Joshua, son of
Nun, and Caleb, son of Jephunneh, they lived from those men that
went to search out (tour out) ta-the land. 39
And Moses spoke these ta-Words, to all of
the Sons of Israel: and the People, they mourned (bewailed, lamented)
much.
hwhy didn't
show mercy to the ten men that spied out the land, because they were
the ones speading 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 16:1And
Korah,
son of Izhar, son of Kohath, son of Levi, and Dathan and
the Abiram, sons of Eliab, and On, son of Peleth, sons of Reuben were
taken: 2 and they
arose to the face of Moses, and the men from the Sons of Israel, were fifty and two hundred
rulers of the Congregation,
called of appointment, men of name: 3 And they assembled upon
(over)
Moses
and upon (over) Aaron, and they said to
them, Much is to you
[(To you is much)], for all of the
Congregation, all of them are
Sacred Ones (Holy Ones),
and hwhy is in their
midst: and why
do you lift
up (bear) upon (over) the Assembly of hwhy?
4 And Moses heard, and
fell upon his face:... 28 And Moses said, On this, you
shall know for hwhy has sent me
to do
ta
all of these Works; for is
not
from my heart. 29 If these shall die like the death of all of the Adam,
and the visitation of all of
the
Adam shall be visited upon them; hwhy has not
sent me. 30 And
if creating, shall hwhy create, and the Ground shall
rend (utter, gape) ta-her mouth,
and shall swallow (devour)
them, and ta-all which belongs
to them, and they will descend (go down) alive to Sheol; and
you
shall know that these men have despised (provoked, scorned) ta-hwhy. 31 And was, as
he finished to speak taall
of these words, and the Ground which was under them, she breached
(ripped):
32 And the Earth, she opened (uttered)ta-her mouth,
and she swallowed (devoured)
them up, and
ta-their
houses (households), and taall of the Adam
which were for
[(were to, belonged to)] Korah, and ta
all
of their goods (property, substance). 33 And they descended (went
down), they and
all which belonged to
them,
alive to Sheol, and the Earth, she covered (concealed, closed up) over
(upon)
them: and
they
perished
from the midst of the Assembly. 34 And all of Israel which were all
around
them,
they
fled by their cry: for they said, Lest the Earth, she swallows
(devours)
us!
35 And fire came out from tahwhy, and she
consumed tathe fifty
and
two hundred men from (with) bringing near the incense.
Indirectly related, Caleb means dog, there is a play on the word "dog"
in
an account, which is noted 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
arose early in the breaking period (morning), and they ascended to the
head of the
mountain, to say, Behold are we, and we are ascending to the
place
which hwhy had said:
for we have
sinned. 41 And Moses said, To why is this of you
do you go over ta-the Mouth of hwhy? And she, she shall not
prosper.
42 You shall not ascend, for hwhy is not in
your nearness; and
you shall not be struck (stumbled, pushed, gored, defeated) to the
face of your enemies.
43 For the
Amalekites and the
Canaanites are there to your
face, and you
shall fall on the
sword: for
upon thus, you
have turned away from following (after) hwhy, and hwhy shall not be
with you. 44 And
they presumed (swelled up) to ascend to the head of the mountain: and
the Ark
of
the Covenant of hwhy and Moses, they
did not depart
(be handled) from the nearness of the Camp.
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 from
last week's Torah portion of B'ha-alothkha 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 His Original Plan and recourse an Alternate Plan,
but keep the Ending Plan. One will try in one's strength to do the plan
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 of this week's Torah portion passage "...And she, you shall
not prosper", it refers to their souls that
are not going to propser.
Verse forty five
45 And the Amalekites and
the
Canaanites that were
dwelling in that mountain descended (came down), and struck them,
and crushed (stamped, discomfit, bruised) them, unto
the Hormah.
Looking at the following word
HORMAH
The Hebrew word for Hormah is
"Khahr-mah"- 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, which is noted by the
apostle Paul in his letter to the assemblies in Rome
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 the Lord 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.
Ending this week's Torah portion chapter, there are a few words that
are boldened in pink. In the Hebrew grammar, in the Hebrew text, they
are written in the feminine gender. This tells us that they apply to
the people's "soul". I suggest that you go back to the chapter and read
it with that in mind.
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 do (make, prepare) a Fire Offering to hwhy of an
Elevation Offering (Ascension Offering, Burnt Offering), or
a Sacrifice for a Speical Vow [(Special Vow Offering)], or a Freewill
Offering (Voluntary
Offering), or
in your
Appointed Times, to do (make) a pleasant scent to hwhy, from the
herd, or from the
flock: 4 And the one bringing near his Karban Offering (Drawing Near
Offering, Gift Offering) to hwhy shall bring near a Donation
Offering (Tribute Offering, Food Offering, Grain Offering, Apportion
Offering) of a
tenth of flour overflowed (mixed) in a fourth of the hin of oil. 5
And you shall you do (make) wine for the Drink Offering
(Libation Offering) of a fourth of the hin
upon the
Elevation Offering (Ascension Offering, Burnt Offering) or for a Sacrifice for
the one sheep, 6
or for
the
ram you shall do (make) of a Donation
Offering (Tribute Offering, Food Offering, Grain Offering, Apportion
Offering) of two
tenths of flour
overflowed (mixed) in
the oil of a third of the hin; 7 and wine for the Drink
Offering (Libation Offering) of a third of the hin you shall bring
near, a pleasant
scent
to hwhy.
8 And when you do (make,
prepare) a
son of a herd of an Elevation Offering (Ascension
Offering, Burnt Offering), or a
Sacrifice of a
Special
Vow [(Special Vow Offering)],
or a Peace Offering to hwhy: 9 and
shall bring near upon a son
of the herd of a
Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering)
of flour, of three
tenths overflowed (mixed) in the oil of
a half of the hin. 10 And you shall bring near wine for a Drink
Offering (Libation Offering) of
a half
of the hin, of a Fire Offering, of a pleasant scent to hwhy. 11 As thus
shall be done
for the one ox, or for the one ram, or of the lamb among the
sheep or among the kids, 12 according
to [(as)] the enrollment (scroll, number) which you shall do (prepare,
make), as thus,
you
shall do for the one according to [(as)] their enrollment (scroll, number). 13 All of the natives
[(All that
are native)] shall do ta-these as thus to
bring near a Fire
Offering
of a pleasant scent to hwhy. 14 And when
a sojourner (stranger) shall
sojourn
with you, or which
is in your midst for your
generations,
and does a Fire Offering of a pleasant scent to hwhy; as the which
you shall do, so
shall do.
15 Of the Assembly, onestatute
shall be for you
and for the sojourner (stranger) that sojourns, of a Statute of Ages
for your generations:
As
you,
as the sojourner (stranger), shall be to the Face of hwhy. 16 One
Teaching (Torah) and one Ordinance
shall be for you, and
for the sojourner (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 coming
to the land which I am with bringing you
there,
19 and shall be,
in your eating from
the bread of the land, you shall heave (raise) a Heave
Offering (Raise Offering) to hwhy. 20 You shall heave (raise)
the
first of your dough
(meal)
of
khalah bread (khalah cake) of a Heave Offering (Raise Offering): as the
Heave
Offering (Raise Offering) of the grain floor (threshing floor), so you shall heave (raise)
her. 21
From the first
of your dough (meal)
you
shall give to hwhy, of a Heave
Offering (Raise Offering) for your
generations.
22 And when you have been ignorant, and you have not done
taall of these Commandments
which hwhy had spoke
to Moses, 23 ta
all which hwhy commanded
to you on the
hand of Moses, from the day which hwhy commanded,
and the onward (beyond) for
your generations; 24
and if from the eyes of the Congregation
has been done by ignorance, and shall do (offer, make)
all of the Congregation
one bullock of a son of a herd for an Elevation
Offering (Ascension Offering, Burnt Offering), for a pleasant scent to hwhy, and his Donation
Offering (Tribute Offering, Food Offering, Grain Offering, Apportion
Offering), and
his Drink Offering (Libation Offering), according to [(as)] the
Ordinance, and one goat of
the kids
for a Sin Offering. 25 And the Priest shall atone upon (over) all of
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 (Drawing Near Offering, Gift 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 of the Congregation
of the Sons of Israel,
and for the sojourner (stranger) that sojourns in their midst; for by
all of the
People
were
in ignorance.
27 And if one
soul, she sins in ignorance, and shall
bring her near a she goat of a daughter of her year for a Sin Offering.
28
And the Priest shall atone upon (over) the soul that is ignorant, in
her
sinning in
ignorance to the Face of hwhy to atone
upon
him; and shall be forgiven to him, 29 the native among the Sons of
Israel, and for the sojourner (stranger) that sojourns among them; one
Teaching (Torah)
shall be to you for doing (offering, making, acting) in ignorance. 30
And the soul, which she does on a raised hand, from the native, and
from
the sojourner (stranger), he reproaches (reviles, blasphemes) ta-hwhy; and
that
soul shall be cut off from the nearness of her People,
31 for
the Word of hwhy was
despised (contempted, disesteemed, scorned), and ta-His Commandment was
violated (disannuled, disolved).
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 foraging (stubbling) trees (sticks, wood) on the
day
of the Shabbath. 33
And they brought him near that
founds him from foraging (stubbling) tress (sticks, wood) to Moses, and
to
Aaron, and to all of the
Congregation.
34 And they deposited (bestowed, rested) him in the
observing (keeping, guarding, watching), for
was
not dispersed what shall be done to him. 35 And hwhy
said to Moses, dying, the man
shall die: all of the Congregation shall stonecast (pilecast,
pilestone, heapcast) him on the
stones
from outside by the Camp. 36 And all of the Congregation,
they
brought
him
out from outside by the Camp, and they stonecast (pilecast,
pilestone, heapcast) him on the
stones, and was the death (and died);
as the 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 do (make)
for themselves tassels (fringes) upon the corners (wings) on their
garments for their
generations, and they shall give upon the tassels (fringes) of the
corners (wings) a
thread
of blue: 39 And shall be to you for a tassel (fringe),
and you
shall
look at him, and youshall
remember ta-all of the Commandments
of hwhy, and youshall
do them; and
you shall not search (tour) after your
hearts and after your
eyes which yougo
whoring (fornicate) after them: 40 By that you shall remember, and youshall do
ta-all of My Commandments,
and
youshall be Sacred Ones (Holy
Ones) to your Elohim.
41 I am hwhy, your
Elohim, which I
brought you out 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
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 do (make, prepare) a Fire Offering to hwhy of an
Elevation Offering (Ascension Offering, Burnt Offering), or
a Sacrifice for a Speical Vow [(Special Vow Offering)], or a Freewill
Offering (Voluntary
Offering), or
in your
Appointed Times, to do (make) a pleasant scent to hwhy, from the
herd, or from the
flock: 4 And the one bringing near his Karban Offering (Drawing Near
Offering, Gift Offering) to hwhy shall bring near a Donation
Offering (Tribute Offering, Food Offering, Grain Offering, Apportion
Offering) of a
tenth of flour overflowed (mixed) in a fourth of the hin of oil. 5
And you shall you do (make) wine for the Drink Offering
(Libation Offering) of a fourth of the hin
upon the
Elevation Offering (Ascension Offering, Burnt Offering) or for a Sacrifice for
the one sheep, 6
or for
the
ram you shall do (make) of a Donation
Offering (Tribute Offering, Food Offering, Grain Offering, Apportion
Offering) of two
tenths of flour
overflowed (mixed) in
the oil of a third of the hin; 7 and wine for the Drink
Offering (Libation Offering) of a third of the hin you shall bring
near, a pleasant
scent
to hwhy. 8 And when you do (make,
prepare) a
son of a herd of an Elevation Offering (Ascension
Offering, Burnt Offering), or a
Sacrifice of a
Special
Vow [(Special Vow Offering)],
or a Peace Offering to hwhy: 9 and
shall bring near upon a son
of the herd of a
Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering)
of flour, of three
tenths overflowed (mixed) in the oil of
a half of the hin. 10 And you shall bring near wine for a Drink
Offering (Libation Offering) of
a half
of the hin, of a Fire Offering, of a pleasant scent to hwhy. 11 As thus
shall be done
for the one ox, or for the one ram, or of the lamb among the
sheep or among the kids, 12 according
to [(as)] the enrollment (scroll, number) which you shall do (prepare,
make), as thus,
you
shall do for the one according to [(as)] their enrollment (scroll, number). 13 All of the natives
[(All that
are native)] shall do ta-these as thus to
bring near a Fire
Offering
of a pleasant scent to hwhy.
To be brought to the Tent of Appointment:
THE FIRE
OFFERING (In coming into the land)
A: 1. ELEVATION (ASCENSION,
BURNT) 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 (GIFT) OFFERING
B: 1. DONATION (FOOD, GRAIN)
OFFERING
*1/10 of flour mixed
(overflowed) in 1/4 hin
of oil
C: DRINK OFFERING:
In offering: A: 1. FOR THE ELEVATION
(ASCENSION, BURNT) OFFERING 1/4 hin of wine
or A: 2. FOR THE SACRIFICE FOR
THE ONE LAMB:
1/4 hin of wine
or B: 2. DONATION (FOOD, GRAIN)
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 (ASCENSION,
BURNT) OFFERING or 2. SACRIFICE OF A SPECIAL VOW or 3. PEACE OFFERING
A Son Of A Herd
B: DONATION (FOOD, GRAIN) OFFERING 3/10 flour mixed (overflowed) in
1/2
hin of oil
C: DRINK OFFERING 1/2 hin of wine
SYMBOLIC MEANINGS: Animals:Yeshua Flour:Yeshua's Body Mixed (Overflowed) in the Oil:The Ruakh HaKodesh (the Holy
Spirit) Wine:Yeshua's Blood
Verses fourteen through sixteen
14 And when
a sojourner (stranger) shall
sojourn
with you, or which
is in your midst for your
generations,
and does a Fire Offering of a pleasant scent to hwhy; as the which
you shall do, so
shall do.
15 Of the Assembly, onestatute
shall be for you
and for the sojourner (stranger) that sojourns, of a Statute of Ages
for your generations:
As
you,
as the sojourner (stranger), shall be to the Face of hwhy. 16 One
Teaching (Torah) and one Ordinance
shall be for you, and
for the sojourner (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 follow all of the teachings, and the others,
the non-Jews, can only do
some of them. hwhy
was
emphasizing the opposite in this week's 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 regarding this, 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
17
And hwhy
spoke to Moses, to say,
18 Speak to the Sons of Israel, and you shall
say to
them, In your coming
to the land which I am with bringing you
there,
19 and shall be,
in your eating from
the bread of the land, you shall heave (raise) a Heave
Offering (Raise Offering) to hwhy. 20 You shall heave (raise)
the
first of your dough
(meal)
of
khalah bread (khalah cake) of a Heave Offering (Raise Offering): as the
Heave
Offering (Raise Offering) of the grain floor (threshing floor), so you shall heave (raise)
her. 21
From the first
of your dough (meal)
you
shall give to hwhy, of a Heave
Offering (Raise Offering) for your
generations.
This is 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
Verse twenty 20 You shall heave (raise)
the
first of your dough
(meal)
of
khalah bread (khalah cake) of a Heave Offering (Raise Offering): as the
Heave
Offering (Raise Offering) of the grain floor (threshing floor), so you shall heave (raise)
her.
The word "khalah bread" is usually translated "cakes".
Looking at the word KHALAH BREAD
(KHALAH CAKE)
The Hebrew word for khala
bread (khalah cake) 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
could be where we get our English
definition
"kill".
This is the same word that the prophet Isaiah used for a future
prophecy, which is 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".
!!!hwhy
Kl dbk
Looking at verse twenty two of
this week's Torah portion passage, it says
22 And when you have been ignorant, and you have not done
taall of these Commandments
which hwhy had spoke
to Moses,
Notice that it was Moses that spoke this to the People when he said
"which hwhy
had spoke to Moses", meaning that Moses was speaking about himself in
the third person proper by specifying his own name. Why did Moses say
it this way? The question comes to my mind is "who" was speaking
through Moses about Moses? Is it possile that it was Yeshua, the
Messiah, speaking through Moses? It is possible.
Verses twenty two through twenty
eight
22 And when you have been ignorant, and you have not done
taall of these Commandments
which hwhy had spoke
to Moses, 23 ta
all which hwhy commanded
to you on the
hand of Moses, from the day which hwhy commanded,
and the onward (beyond) for
your generations; 24
and if from the eyes of the Congregation
has been done by ignorance, and shall do (offer, make)
all of the Congregation
one bullock of a son of a herd for an Elevation
Offering (Ascension Offering, Burnt Offering), for a pleasant scent to hwhy, and his Donation
Offering (Tribute Offering, Food Offering, Grain Offering, Apportion
Offering), and
his Drink Offering (Libation Offering), according to [(as)] the
Ordinance, and one goat of
the kids
for a Sin Offering. 25 And the Priest shall atone upon (over) all of
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 (Drawing Near Offering, Gift 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 of the Congregation
of the Sons of Israel,
and for the sojourner (stranger) that sojourns in their midst; for by
all of the
People
were
in ignorance. 27 And if one
soul, she sins in ignorance, and shall
bring her near a she goat of a daughter of her year for a Sin Offering.
28
And the Priest shall atone upon (over) the soul that is ignorant, in
her
sinning in
ignorance to the Face of hwhy to atone
upon
him; and shall be forgiven to him,
FIRE
OFFERING
KARBAN
(GIFT) OFFERING
GROUP
IGNORANCE OFFERING
ELEVATION (ASCENSION, BURNT)
OFFERING A bullock, son of a herd
DONATION (FOOD, GRAIN) 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. A 1/4 of a hin is .232725
of a gallon, less than a quart.
The measure of the flour is noted in the Torah portion of Vay-Yikra,
in the book of Leviticus
Leviticus 5:11And if his hand, she cannot reach enough (cannot afford, cannot obtain) to two
turtledoves or to two sons of a dove, and whom had sinned, shall bring
ta-his Karban Offering (Drawing Near Offering, Gift
Offering) of a tenth
of the ephah of
flour for a Sin Offering; shall not put oil upon her, and shall not
give frankincense upon her: for she is a Sin Offering.
This is how much the amount of an omer is, which is noted in the Torah
portion of B'shalakh, in the book of Exodus
Exodus 16:36And the omer, he was 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.
Verses thirty two through thirty
six
32 And they were, the Sons of Israel, in the wilderness,
and they found a man foraging (stubbling) trees (sticks, wood) on the
day
of the Shabbath. 33
And they brought him near that
founds him from foraging (stubbling) tress (sticks, wood) to Moses, and
to
Aaron, and to all of the
Congregation.
34 And they deposited (bestowed, rested) him in the
observing (keeping, guarding, watching), for
was
not dispersed what shall be done to him. 35 And hwhy
said to Moses, dying, the man
shall die: all of the Congregation shall stonecast (pilecast,
pilestone, heapcast) him on the
stones
from outside by the Camp. 36 And all of the Congregation,
they
brought
him
out from outside by the Camp, and they stonecast (pilecast,
pilestone, heapcast) him on the
stones, and was the death (and died);
as the 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. This would be symbolic of bringing in "the world" in
the "Kingdom of Shabbath Rest". Also, 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, which is noted in the Torah portion of Vay-yak-heyl, in the
book of
Exodus
Exodus 35:3You shall not kindle (burn, ?feed?) a fire in any
of your dwellings on
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 do (make)
for themselves tassels (fringes) upon the corners (wings) on their
garments for their
generations, and they shall give upon the tassels (fringes) of the
corners (wings) a
thread
of blue: 39 And shall be to you for a tassel (fringe),
and you
shall
look at him, and youshall
remember ta-all of the Commandments
of hwhy, and youshall
do them; and
you shall not search (tour) after your
hearts and after your
eyes which yougo
whoring (fornicate) after them: 40 By that you shall remember, and youshall do
ta-all of My Commandments,
and
youshall be Sacred Ones (Holy
Ones) to your Elohim.
41 I am hwhy, your
Elohim, which I
brought you out 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, which is noted in the Gospel of Matthew
Matthew 6:33But
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, which is 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 in the English Bible versions 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 can be connected to what Yeshua said, which is
noted in the Torah portion of B'reyshith, in
the book of Genesis
Genesis 1:1 In
first (beginning), Elohim
created tathe 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 and can be called "hwhy's
Heavenly Commandments" or " hwhy's
Kingdom
Commandments", and hence, His will is to be done in the heavens as it
is
done on the earth.
This is a sketch of a tassel with one thread of blue
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
orUyu),
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 week's Torah
portion chapter that
references to remember the Commandments of hwhy, and it
tells
us that 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.
In
verse thirty nine of this week's Torah portion passage, what hwhy
was basically saying to us was that we cannot trust our hearts and
eyes,
because
they are evil. The word for "search" is the same Hebrew word "toor" (rwt)
of Strong's number 8466 as
mentioned in chapter thirteen in this week's Torah portion. In other
words we are not to "tour" our
hearts and our eyes, like the ten spies that searched, or "toured" the
land did in a wrong viewpoint within themselves.
This was supported by the prophet Jeremiah regarding the
heart, which is noted in his book
Jeremiah 17:9 The heart is
deceitful above all things, and desperately wicked: who can know it?
The
apostle John noted that those who do are lovers of the world, which is
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, which is 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. Thank you, Abba hwhy.
This "one blue thread" is also symbolic. It symbolizes "Yeshua, the
Living Word" made flesh, which is noted in the Gospel of John
John 1:1 In
the beginning was the Word, and the Word was with Elohim, and the Word
was Elohim. 2 The Same was in the beginning with Elohim.
3 All things
were made by Him; and without Him was not any thing made that was made.
4 In Him was Life; and the Life was the light of men. 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:
First,
in general, they have no excuse 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 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, which 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 about 2,000 years ago 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, which is noted 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 of 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 of 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 "kras-peh-don" (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
tassels while on the earth, because He is the Word manifested in
the flesh.
Throughout
this week's Torah portion, there are a few words that are boldened in
pink. In the Hebrew grammar, in the Hebrew text, they are written in
the feminine gender.
So I'll end this by saying do not murmur and... "Shake, shake, shake
your Tassels"!!! That ends this
week's Torah portion commentary.