HOME
ABOUT
TEACHINGS TORAH
PORTIONS
HOLIDAYS AND HOLY DAYS LINKS CONTACT

TORAH PORTIONS



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




Welcome To The Promised Land 12 Spies

Grapes

Note: you will need the oldheb.ttf (old Hebrew) and the SGreek Mediuim fonts to see the Hebrew and Greek text, as well as the three English fonts: Cooper Black, Impact and Frontlight MT Light. Right click the links and choose "Save Target As". Then go to the file, and either right click them and choose "install", or drag them into the font page.


oldheb.ttf


SGreek Medium

Cooper Black

Impact

Frontlight MT Light




NOTE: All of the yous and yours underlined as "you" and "your" indicates that the you and the your are plural. Also any of the words that are in bold pink lettering as "you" refers to the feminine gender, but it is only applied when it does not commonly refer to a woman. This only is applied to this week's Torah portion text at this time.



CHAPTER 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 1:22 
And 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 ta the 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"):

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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


The interpretations of the sons and fathers for each tribe:

REUBEN
Wonder - mindful (mention)


SIMEON
Judge - Prison


JUDAH
Dog (force) - Shall appear (prepare)


ISSACHAR
Redeem - Gather


EPHRAIM
Deliverer - Resprout


BENJAMIN
Delivered - Healed


ZEBULUN
El
is my fortune - Inward (intimacy)

MENASSEH
My fortune (troop) - Horselike


DAN
My people
of El - Reward

ASHER
Hidden (secret) - Who
is like El

NAPHTALI
Continue - Increase


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


The definitions of these names tell a story:


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

This story with all these phrases relate to Yeshua, the Messiah. Yeshua went to prison during Passover, based on what Peter said to Yeshua, 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 9:28 So Messiah was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation.

Yeshua is also the Redeemer who will gather His people, 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 30:10 And 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 1:10 Of the sons of Joseph: of Ephraim; Elishama, son of Ammihud:
of Manasseh; Gamaliel, son of Pedahzur.


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

But yet, Joseph is attached first to Menasseh 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 32:24 And 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 10:11 And 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 12:15 And 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 22:24 And 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 23:14 
Three footings (walkings, [times]) you shall feast to Me in the year. 15 You will guard (keep, observe, watch) ta the Feast of the Unleavened Bread: seven days you will eat unleavened bread as the which I have commanded you by the Appointed Time of the renewed month of the Aviv; for in him, you came out from Egypt: and they shall not appear at My Face empty: 16 And the Feast of the Harvest, the firstfruits of your doings (works), which you have sown in the field: and the Feast of the Ingathering (Adding) in the going out of the year in your gathering (adding) ta-your doings (work) from the field. 17 Three times in the year shall all of your remembered ones (males) appear to the Face of the Adon hwhy.

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 12:34 And 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 ta his father's house free in Israel. 26 And David spake to the men that stood by him, saying, What shall be done to the man that killeth ta this Philistine, and taketh away the reproach from Israel? For who is this uncircumcised Philistine, that he should defy the armies of the Living Elohim? 27 And the People answered him after this manner, saying, So shall it be done to the man that killeth him. 28 And Eliab, his eldest brother, heard when he spake unto the men; and Eliab's anger was kindled against David, and he said, Why camest thou down hither? And with whom hast thou left those few sheep in the wilderness? I know ta-thy pride, and ta the naughtiness of thine heart; for thou art come down that thou mightest see the battle. 29 And David said, What have I now done? Is there not a cause? 30 And he turned from him toward another, and spake after the same manner: and the People answered him again after the former manner. 31 And when the words were heard which David spake, they rehearsed them before Saul: and he sent for him. 32 And David said to Saul, Let no man's heart fail because of him; thy servant will go and fight with this Philistine. 33 And Saul said to David, Thou art not able to go against this Philistine to fight with him: for thou art but a youth, and he a man of war from his youth. 34 And David said unto Saul, Thy servant kept his father's sheep, and there came ta-a lion, and ta-a bear, and took a lamb out of the flock: 35 And I went out after him, and smote him, and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him. 36 Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the Living Elohim. 37 David said moreover, hwhy that delivered me out of the paw of the lion, and out of the paw of the bear, He will deliver me out of the hand of this Philistine. And Saul said unto David, Go, and hwhy be with thee. 38 And Saul armed ta-David with his armour, and he put an helmet of copper upon his head; also he armed him with a coat of mail. 39 And David girded ta-his sword upon his armour, and he assayed to go; for he had not proved it. And David said unto Saul, I cannot go with these; for I have not proved them. And David put them off him. 40 And he took his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd's bag which he had, even in a scrip; and his sling was in his hand: and he drew near to the Philistine. 41 And the Philistine came on and drew near unto David; and the man that bare the shield went before him. 42 And when the Philistine looked about, and saw ta-David, he disdained him: for he was but a youth, and ruddy, and of a fair countenance. 43 And the Philistine said unto David, Am I a dog, that thou comest to me with staves? And the Philistine cursed ta-David by his 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 48:17 And 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 bring ta-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 And
hwhy 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 youyour faint 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).

T
he Israelites are crying out all night long, because ten of the twelve spies gave an evil report. They were the majority of the spies. The other two, Joshua and Caleb, told them in many words that hwhy is on 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 15:23 For rebellion is the sin of witchcraft, and stubbornness is as iniquity and idolatry.

Inidrectly related, it could be also compared to Elijah confronting the prophets of Ba'al to see who is the real 
hwhy 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 1:29 And 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 ta hwhy 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 bring ta-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

Yigdol

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



V
erses twenty two through twenty 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 ta the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. 20 And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: 21 To fulfil the Word of hwhy by the mouth of Jeremiah, until the land had enjoyed ta-her Shabbaths: for as long as she lay desolate she kept Shabbath, to fulfil seventy years.

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

Zechariah 1:12 Then the Messenger of hwhy answered and said, hwhy of 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 And hwhy 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 32:12 
except (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 36:10 These 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 1:1 And 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 youyour 
faint 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 47:2 And 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 16:1 And 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 ta all 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 ta all 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 ta hwhy, and she consumed ta the 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.

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, one statute 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
ta all 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 you shall remember ta-all of the Commandments of hwhy, and you shall do them; and you shall not search (tour) after your hearts and after your eyes which you go whoring (fornicate) after them: 40 By that you shall remember, and you shall do ta-all of My Commandments, and you shall 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, one statute 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 ta all 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 ta all 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 5:11 And 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 16:36 
And 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 35:3 
You 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 you shall remember ta-all of the Commandments of hwhy, and you shall do them; and you shall not search (tour) after your hearts and after your eyes which you go whoring (fornicate) after them: 40 By that you shall remember, and you shall do ta-all of My Commandments, and you shall 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 6:33 But seek ye first the Kingdom of hwhy, and His Righteousness; and all these things shall be added unto you.

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

On the part of the "Avinu", or "Our Father" prayer, Yeshua also says this part for us to pray, 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 ta the Heavens and ta-the Earth.

We, as believers in the Messiah are doing His Commandments on the earth, which came from the Kingdom of Heaven 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

Tassel


Looking at the following words:

TASSELS

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

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

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

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

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

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

The Hebrew word "tseetseeth" used in the Hebrew text in this 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.



Any questions or comments can be written to
the.aleph-tav.project@msn.com




SHABBATH SHALOM



K'vod LaiYHWH
































































































_______________________________________________________________________________________________________________________________________________

_______________________________________________________________________________________________________________________________________________


Copyright 2014 The Aleph-Tav Project - NVU's Website Design Software by The Premier Group