HOME
ABOUT
TEACHINGS TORAH
PORTIONS
HOLIDAYS AND HOLY DAYS LINKS CONTACT

TORAH PORTIONS




ynyms
SH'MINI (Eighth)
Leviticus 9:1-11:47

There are 86 Aleph-Tavs in this week's Torah portion



Mount Sinai Tent Of Appointment

Nadab And Abihu

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




CHAPTER 9

Leviticus 9:1-24

Lev 9:1 And was in the eighth day Moses called for Aaron and for his sons, and for the Elders of Israel; 2 And said to Aaron, Take for yourself a calf of a son of a herd for a Sin Offering, and a ram for an Elevation Offering of perfect ones, and bring near to the Face of
hwhy
. 3 And you shall speak to the Sons of Israel to say, Take a kid of the goats for a Sin Offering; and a calf and a lamb of perfect sons of a year for an Elevation Offering; 4 And an ox and a ram for Peace Offerings, to sacrifice to the Face of hwhy; and a Food Offering mixed in the oil: for today hwhy will appear to you. 5 And they took ta which Moses commanded to the face of the Tent of Appointment: and all the Congregation, they drew near and stood to the Face of hwhy. 6 And Moses said, This is the Word which hwhy commanded, you should do: and the Glory of hwhy will appear to you.

7 And Moses said to Aaron, Draw near to the Altar and make
ta-your Sin Offering, and ta-your Elevation Offering, and atone on unto yourself and on unto the People: and make ta-the Karban Offering of the People, and atone on unto them; as which hwhy commanded. 8 And Aaron drew near to the Altar, and slaughtered ta-the calf of the Sin Offering which was for himself. 9 And the sons of Aaron, they brought ta-the blood to him: and dipped his finger in the blood, and put upon the Horns of the Altar, and poured out ta-the blood to the Base of the Altar: 10 And ta-the kheylev-fat, and ta-the kidneys, and ta-the caul (fold) from the liver from the Sin Offering, burnt as incense upon the Altar; as which hwhy commanded ta-Moses.

11 And 
ta-the flesh and ta-the skin were burned in the fire outside of the Camp. 12 And slaughtered ta-the Elevation Offering; and the sons of Aaron, they presented ta-the blood to him, and was sprinkled upon the Altar all around. 13 And they presented ta-the Elevation Offering to him by her pieces and ta-the head: and were burned as incense upon the Altar. 14 And washed ta-the inwards and ta-the shoulder legs, and were burned as incense upon the Elevation Offering to the Altar. 15 And brought ta the Karban Offering of the People, and took ta-the kid of the Sin Offering which was for the People, and slaughtered him, and was his offering of sin as the first. 16 And brought ta-the Elevation Offering, and offered her according to the Ordinance. 17 And brought ta-the Food Offering, and filled his hand with her, and was burned as incense upon the Altar beside the Elevation Offering of the morning.

18 And slaughtered
ta-the ox and ta-the ram of a Sacrifice of the Peace Offering which was for the People: and the sons of Aaron presented ta-the blood to him, and sprinkled him upon the Altar all around, 19 And ta-the kheylev-fat from the ox and from the ram, the fat tail, and the covering, and the kidneys, and the caul (fold) of the liver: 20 And they set ta-the kheylev-fat upon the breasts, and the kheylev-fats were burned as incense to the Altar: 21 And Aaron waved ta the breasts and ta the right shoulder leg of a Wave Offering to the face of hwhy; as which Moses commanded.

22 And Aaron lifted up 
ta-his hands to the People, and blessed them, and came down from making the Sin Offering, and the Elevation Offering, and the Peace Offering. 23 And Moses and Aaron went to the Tent of Appointment, and they came out, and they blessed ta-the People: and the Glory of hwhy appeared to all the People. 24 And the fire, she came out from of the Face of hwhy, and she consumed upon the Altar ta-the Elevation Offering and ta-the kheylev-fats: and all the People saw, and they shouted, and they fell upon their faces.


(NOTE: Not all verses will have comments)



This is a continuation of last week's Torah portion of Tsav when Aaron and his sons were to stay inside the Tabernacle's premises for seven days. The eighth day is the day after their seven days stay in the Tabernacle was over.



Verse one

1 And was in the eighth day Moses called for Aaron and for his sons, and for the Elders of Israel;

According to Mark Biltz of El Shaddai Ministries, the number eight signifies "new beginnings". In this week's Torah portion case, the Levitical Aaronite priests had just ended their seven days in the Tabernacle, and now have just come out to star


There are those who are saying that this account occurred in the first day of Nissin/Aviv, but there is a problem with that. This is what it says in the Torah portion of P'kudey, in the book of Exodus

Exodus 40:17 And was, in the first month in the second year, in the one (first) of the month, the Tabernacle was raised up. 18 And Moses raised up ta-the Tabernacle, and put ta-his sockets, and set up ta-his boards, and put in ta-his bars, and raised up ta-his pillars. 19 And spread out ta-the Tent over the Tabernacle, and set ta-the covering of the Tent over him, from of above; as which hwhy commanded ta-Moses.

This is what Aaron and his sons were to do in last week's Torah portion of Tsav, in the book of Leviticus

Leviticus 8:31 And Moses said to Aaron and to his sons, Boil ta-the flesh at the Entrance of the Tent of Appointment: and there you shall eat him and ta-the bread which is in the Basket of the Consecrations as which I commanded to say, Aaron and his sons shall eat him. 32 And the remainder among the flesh and among the bread you shall burn up in the fire. 33 And you shall not go out from the Entrance of the Tent of Appointment seven days until the day of fulfilling the days of your consecrations: for seven days ta-your hands shall be filled. 34 As which was done in this day, hwhy has commanded to do to atone upon you. 35 And you shall dwell at the Entrance of the Tent of Appointment daily and nightly, seven days, and you shall keep ta-the Charge of hwhy, and you will not die: for so I have commanded. 36 And Aaron and his sons did ta all the Words which hwhy commanded on the hand of Moses.

For those who think that this week's Torah portion chapter was Aviv/Nissan 1, how can it be that the beginning of chapter nine of this week's Torah portion occurred on the first day of Aviv/Nissan if the Tabernacle wasn't erected yet, meaning the entrance wasn't put up until Nissan/Aviv 1 for Aaron and his sons were to begin their seven days stay "inside" the Entrance of the Tent, and were not to go out of it? The dates don't add up.

Question: "Did this seven day account of Aaron and his sons staying in the Tabernacle for seven days connected with the seven days of the Unleavened Bread? It is my humble opinion that it was probable.



Verse eight

8 And Aaron drew near to the Altar, and slaughtered ta-the calf of the Sin Offering which was for himself.

Monte Judah of Lion and Lamb Ministries noted that Aaron had to slaughter a calf, because of the "golden calf" that Aaron made in the Torah portion Ki Thisa, in the book of Exodus

Exodus 32:1 And the People saw that Moses delayed to come down from the mountain, the People assembled upon Aaron, and they said to him, Arise, make for us elohim which they shall go to our faces; for this Moses who brought us up from the land of Egypt, we do not know what has become of the man. 2 And Aaron said to them, Break off the golden rings which are in the ears of your wives, of your sons, and of your daughters, and bring them to me. 3 And all the People broke off ta-the golden rings which were in their ears, and they were brought to Aaron. 4 And took from their hand, and formed him on a engraving tool, and they made him a molten calf: and they said, These are your elohim, Israel that brought you out from the land of Egypt.

Based on what Monte said, 
hwhy made Aaron "redeem himself" by sacrificing his "creation" of the golden calf he made for the Israelite People while Moses was still with hwhy on top of Mount Sinai. It was hwhy's way to make Aaron get right with hwhy by offering a live calf for his golden calf before Aaron began his priestly services. Thank you, Monte.



Verse twenty two

22 And Aaron lifted up ta-his hands to the People, and blessed them, and came down from making the Sin Offering, and the Elevation Offering, and the Peace Offering.

There is no mention that Aaron formed the letter Shin in his hands as some Messianic/Hebraic Roots personel have been saying. I have no dobut that Aaron didn't use that, but just lifted his hands like a normal lift with his fingers equally together or slightly spread apart.



Verse twenty four

24 And the fire, she came out from of the Face of hwhy, and she consumed upon the Altar ta-the Elevation Offering and ta-the kheylev-fats:...

It is interesting that the fire came down on the Tabernacle on the eighth day after Aaron and his sons finished the seven day stay in the Tent. Is this eighth day the day after the seventh day of Unleavened Bread which would be Aviv/Nissan 22? As I mentioned above regarding above regarding the seven day stay that it is probable. Also the eighth day is to 
hwhy "the eighth thousandth year", because to hwhy, a day is as a thousand years as the apostle Peter wrote

2 Peter 3:8 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.

To us in Yeshua, the Messiah, the eight thousandth year would be as the beginning of eternity.

According to Monte Judah of Lion and Lamb Ministries, this is the first time that a public service has occurred as well as the priestly blessing which was probably the blessing mentioned, noted in the Torah portion of Va'Ethkhanan, in the book of Deuteronomy

Numbers 6:22 And hwhy spoke to Moses to say, 23 Speak to Aaron and to his sons to say, Thus, you shall bless ta-the Sons of Israel saying to them, 24 hwhy bless you and keep you: 25 hwhy shine His face shine to you and be gracious to you: 26 hwhy lift up His face to you and give to you peace. 27 And they shall put ta-My Name upon the Sons of Israel; and I, I will bless them.

Indirectly related, this is not the first time that fire came out from 
hwhy. He did this a second time when he consumed the 250 men who were with Korah, who rebelled against Moses noted in the Torah portion of Korakh, in the book of Numbers

Numbers 16:28 And Moses said, on this, you shall know that hwhy has sent me to do ta all these works; for is not from my heart. 29 If as dead all the Adam shall die these, and the visitation of all the Adam shall be visited upon them; hwhy has not sent me. 30 And if hwhy shall create a new thing, and the earth shall rend ta-her mouth and swallows them and ta-all that is to them, and they will go down alive to Sheol; and you shall know that these men have despised ta-hwhy. 31 And it was, as he finished to speak ta all these words, and the ground, she divided asunder that was under them: 32 And the earth, she rent ta-her mouth, and she swallowed them up, and ta-their houses, and ta all the Adam who were for Korah, and ta all their goods. 33 And they went down, they and all that was to them alive to Sheol, and the earth, she closed upon them: and they perished from the midst of the Assembly. 34 And all Israel who were around them, they fled to their cry: for they said, Lest the earth, she swallow us. 35 And fire came out from ta hwhy, and she consumed ta the fifty and two hundred men with offering the incense.

Another account where 
hwhy brought fire to a sacrifice is when the prophet Elijah competed with the prophets of Ba'al to see who is the real Elohim by providing a sacrifice to Elohim to burn and consume. It is mentioned in the book of the Kings

1 Kings 18:30 And Elijah said unto all the people, Come near unto me. And all the people came near unto him. And he repaired the altar of hwhy that was broken down. 31 And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the Word of hwhy came, saying, Israel shall be thy name: 32 And with ta-the stones he built an altar in the Name of hwhy: and he made a trench about the altar as great as would contain two measures of seed. 33 And he put ta-the wood in order, and cut ta-the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water, and pour it on the Elevation Offering, and on the wood. 34 And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time. 35 And the water ran round about the altar; and he filled ta-the trench also with water. 36 And it came to pass at the time of the Elevation Offering of the Food Offering, that Elijah the prophet came near, and said, hwhy, Elohim of Abraham, Isaac, and of Israel, let it be known this day that Thou art Elohim in Israel, and that I am Thy servant, and that I have done ta all these words at Thy Word. 37 Hear me, hwhy, hear me, that this people may know that Thou art hwhy, the Elohim, and that Thou hast turned ta-their heart back again. 38 Then the fire of hwhy fell, and consumed ta-the Elevation Offering, and ta-the wood, and ta-the stones, and ta-the dust, and licked up ta-the water that was in the trench. 39 And when all the people saw it, they fell on their faces: and they said, hwhy, He is the Elohim; hwhy, He is the Elohim.







CHAPTER 10

Leviticus 10:1-20

Lev 10:1 And Nadab and Abihu, the sons of Aaron, they took each his censer, and they put fire on them, and they set incense upon her, and they brought near a strange fire to the Face of
hwhy which was not commanded them. 2 And a fire, she went out from of the Face of hwhy, and she consumed them, and they died to the Face of hwhy. 3 And Moses said to Aaron, He is whom hwhy spoke to say, in approaching Me will I be sanctified and upon the face of all the People will I be glorified. And Aaron was silent.

4 And Moses called to Mishael and to Elzaphan, sons of Uzziel, uncle of Aaron, and said to them, Come near, carry ta-your brothers from ta the face of the Sanctuary to outside of the Camp. 5 And they came near and carried them in their coats to outside of the Camp; as which Moses spoke.

6 And Moses said to Aaron, and to Eleazar, and to Ithamar, his sons, You shall not uncover your heads, and you shall not rend (tear) your garments; and you shall not die, and wrath shall come upon all the Congregation: And your brothers, all the House of Israel, they shall mourn
ta-the burning which hwhy has burned. 7 And you shall not go out of the Entrance of the Tent of Appointment lest you die: for the Oil of the Anointing of hwhy is upon you. And they did according to the word of Moses.

8 And hwhy spoke to Aaron to say, 9 You shall not drink wine and strong drink, you, and your sons with you in your going to the Tent of Appointment, and you shall not die: a Statute of Ages for your generations: 10 And for separation between the holy and between the profane, and between the unclean and between the clean; 11 And to teach ta-the Sons of Israel ta all the Statutes which hwhy had spoken to them by the hand of Moses.

12 And Moses spoke to Aaron, and to Eleazar, and to Ithamar, his sons that remained, Take
ta-the Food Offering that remains from the Fire Offering of hwhy, and eat of her unleavened bread beside the Altar: for she is a Holy of Holies: 13 And you shall eat her in a Holy Place, because she is your portion and the portion of your sons from the Fire Offering of hwhy: for so I have commanded. 14 And ta the breast of the Wave Offering and ta the shoulder leg of the Heave Offering you shall eat in a clean place; you, and your sons, and your daughters with you: for your portion and the portion of your sons, they are given from the Sacrifices of the Peace Offerings of the Sons of Israel. 15 The shoulder leg of the Heave Offering and the breast of the Wave Offering upon the Fire Offering of the kheylev-fats, they shall bring to wave a Wave Offering to the Face of hwhy; and shall be for you and for your sons with you for a Statute of Ages; as which hwhy had commanded.

16 And seeking, Moses sought 
ta the kid of the Sin Offering, and behold, was burnt: and was angry upon Eleazar and upon Ithamar, sons of Aaron that remained, to say, 17 Why have you not eaten ta-the Sin Offering in the place of the Sanctuary, for she is a Holy of Holies, and was given her to you to lift up ta-the iniquity of the Congregation to atone upon them to the Face of hwhy? 18 Behold, ta-her blood was not brought to the Sanctuary: Eaten, you were to eat her faceward in the Sanctuary as which I have commanded. 19 And Aaron spoke to Moses, Behold, today, they have brought ta-their Sin Offering and ta-their Elevation Offering to the Face hwhy; and you have befallen me as these: and I had eaten the Sin Offering today, would that have been well in the Eyes of hwhy? 20 And Moses heard, and was good in his eyes.


(NOTE: Not all verses will have comments)


Verses one through three


1 And Nadab and Abihu, the sons of Aaron, they took each his censer, and they put fire on them, and they set incense upon her, and they brought near a strange fire to the Face of hwhy which was not commanded them. 2 And a fire, she went out from of the Face of hwhy, and she consumed them, and they died to the Face of hwhy. 3 And Moses said to Aaron, He is whom hwhy spoke to say, in approaching Me will I be sanctified and upon the face of all the People will I be glorified. And Aaron was silent.

When Nadab and Abihu presented a strange fire to 
hwhy, they reaped what they sowed, by receiving back a fire from hwhy Himself, which resulted in their deaths. As a phrase goes "Don't fight fire with 'Fire'" :). Or, one could say, "Their prayers were answered by a big "No" by hwhy".

Indirectly related, Yeshua noted that in the end times all of us will face Him. This is what Yeshua said in the Gospel of Matthew

Matthew 7:21 Not every one that saith unto Me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doeth the will of My Father which is in the heavens. 22 Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy Name? and in Thy Name have cast out devils? and in Thy Name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from Me, ye that work iniquity.

Those who prophecy in Yeshua's name will be the "Nadab and Abihu" in offering strange fires of prophecy and works, because they did not have a "relationship" with Yeshua and gave themselves the credit for doing it, as well as to follow His Father's Commandments, which is His Will.

Looking at the word SILENT

In verse three, the Hebrew word for silent is "dahmahm"- Dalet, Mem, Mem Sophit (
Mmd). It is from Strong's Concordance number 1826, and its definition

A primitive root (compare H1724, H1820); to be dumb; by implication to be astonished, to stop; also to perish: - cease, be cut down (off), forbear, hold peace, quiet self, rest, be silent, keep (put to) silence, be (stand), still, tarry, wait.

from 1820 "dahmah" (
hmd), and its definition

A primitive root; to be dumb or silent; hence to fail or perish; transitively to destroy: - cease, be cut down (off), destroy, be brought to silence, be undone, X utterly.

This is where we get our modern English word "dumb".

This is the relation of Nadab and Abihu in the Line of Levi, noted in the Torah portion of Va-Eyra, in the book of Exodus

Exodus 6:16 And these are the names of the sons of Levi according to their birthings; Gershon, and Kohath, and Merari: and the years of the life of Levi were seven and thirty and a hundred years.... 18 And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath were three and thirty and a hundred years... 20 And Amram took ta-Jochebed, his aunt, to himself for a wife; and she birthed to him ta-Aaron and ta-Moses: and the years of the life of Amram were seven and thirty and a hundred years.... 22 And the sons of Uzziel; Mishael, and Elzaphan, and Zithri. 23 And Aaron took ta-Elisheba, daughter of Amminadab, sister of Nahshon, to himself for a wife; and she birthed to him ta-Nadab, and ta-Abihu, ta-Eleazar, and ta-Ithamar.

Looking at the following words:

NADAB

The Hebrew word for Nadab is "Nah-dahv"- Nun, Dalet, Bet (
bdn). It is from Strong's Concordance number 5070, and its definition

From H5068; liberal; Nadab, the name of four Israelites: - Nadab.

from 5068 "nadav" (
bdn), and its definition

A primitive root; to impel; hence to volunteer (as a soldier), to present spontaneously: - offer freely, be (give, make, offer self) willing (-ly).

Nadab means "liberal, voluntary, offer freely"


ABIHU

The Hebrew word for Abihu is "Ahveehoo"- Aleph, Bet, Yod, Heh, Vav, Aleph (
awhyba). It is from Strong's Concordance number 30, and its definition

From H1 and H1931; father (that is worshipper) of Him (that is God); Abihu, a son of Aaron: - Abihu.

Abi

from 1 "ahv" (
ba), and its definition

A primitive word; father in a literal and immediate, or figurative and remote application: - chief, (fore-) father ([-less]), X patrimony, principal. Compare names in “Abi-”

Hu

from 1931 "hoo" (
awh), and its definiton

The second form is the feminine beyond the Pentateuch; a primitive word, the third person pronoun singular, he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demonstrative) this or that; occasionally (instead of copula) as or are: - he, as for her, him (-self), it, the same, she (herself), such, that (. . . it), these, they, this, those, which (is), who.

Abihu means "Father of Him".

Putting a phrase with the two brothers together, this is what is says:

"Offered Freely by the Father of Him"

This was Yeshua, the Messiah who offered Himself freely by His Heavenly Father.



Verses four and five


4 And Moses called to Mishael and to Elzaphan, sons of Uzziel, uncle of Aaron, and said to them, Come near, carry ta-your brothers from ta the face of the Sanctuary to outside of the Camp. 5 And they came near and carried them in their coats to outside of the Camp; as which Moses spoke.

Notice that Moses did not ask for Eleazar and Ithamar, their brothers, to carry them out. The reason Moses kept the brothers away from having contact with them, becuase they were also anointed to the priestly service in the Tabernacle, and touching their "dead brothers" would defile them. So Moses asked their cousins, Mishael and Elzaphan, who were regular priests, to take "dead" and "deader" out.

This is a pedigree chart of the relation between Nadab and Abihu, and Mishael and Elzaphan

Levi Pedigree


Looking at the following words:

MISHAEL

The Hebrew word for Mishael is "Meeshah-eyl"- Mem Yod, Shin, Aleph, Lamed (
lasym). It is from Strong's Concordance number 4332, and its definition

From H4310 and H410 with the abbreviation inceptively relative (see H834) interposed; who (is) what God (is)?; Mishael, the name of three Israelites: - Mishael.

Misha

from 4310 "mee" (
ym), and its definition

An interrogitive pronoun of persons, as H4100 is of things, who? (occasionally, by a peculiar idiom, of things); also (indefinitely) whoever; often used in oblique construction with prefix or suffix: - any (man), X he, X him, + O that! what, which, who (-m, -se, -soever), + would to God.

El

from 410 "eyl" (
la), and its definition

Shortened from H352; strength; as adjective mighty; especially the Almighty (but used also of any deity): - God (god), X goodly, X great, idol, might (-y one), power, strong. Compare names in “-el.”

from 352 "ay-yeel" (
lya), and its definition

From the same as H193; properly strength; hence anything strong; specifically a chief (politically); also a ram (from his strength); a pilaster (as a strong support); an oak or other strong tree: - mighty (man), lintel, oak, post, ram, tree.

from 193 "ool" (
lwa), and its definition

From an unused root meaning to twist, that is, (by implication) be strong; the body (as being rolled together) also powerful: - mighty, strength.

(Shin)

The "Shin" in between the name is an abbreviation for "asher" (
rsa), from Strong's concordance number 834, and its definition

A primitive relative pronoun (of every gender and number); who, which, what, that; also (as adverb and conjunction) when, where, how, because, in order that, etc.: - X after, X alike, as (soon as), because, X every, for, + forasmuch, + from whence, + how (-soever), X if, (so) that ([thing] which, wherein), X though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither (-soever), who (-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.

Mishael means "Who is that El"


ELZAPHAN

The Hebrew word for Elzaphan is "El-tsah-phan"- Aleph, Lamed, Tsade, Peh, Nun Sophit (
Npula). It is from Strong's Concordance number 469, and its definition

From H410 and H6845; God of treasure; Elitsaphan or Eltsaphan, an Israelite: - Elizaphan, Elzaphan.

El

from 410 "eyl" (
la). The rest of the information is noted above.

Zaphan

from 6845 "tsaphan" (
Npu), and its definition

A primitive root; to hide (by covering over); by implication to hoard or reserve; figuratively to deny; specifically (favorably) to protect, (unfavorably) to lurk: - esteem, hide (-den one, self), lay up, lurk (be set) privily, (keep) secret (-ly, place).

Elzaphan means "El is Secret (Hidden)".

Putting a phrase with the two brothers together, this is what is says:

"Who is that El? El is a secret".

This is also Yeshua, and there is an account of the emphasis of this phrase in the Gospel of John

John10:22 And it was at Jerusalem the Feast of the Dedication, and it was winter. 23 And Yeshua walked in the temple in Solomon's Porch. 24 Then came the Jews round about Him, and said unto Him, How long dost Thou make us to doubt? If Thou be the Messiah, tell us plainly. 25 Yeshua answered them, I told you, and ye believed not: the works that I do in My Father's Name, they bear witness of Me.

Yeshua's "secret" in this Gospel passage was to say that "He is who He is without saying that "He is"". :)

A question came to me: "Did the garments burned as well as their bodies, or were the bodies burned, but the garments were not scorched? It is understood that their garments were "not" burned, because the garments were "sanctified" by Moses with the Oil of the Anointing and the blood from the sacrifice as noted in the Torah portion of Tsav, in the book of Leviticus

Leviticus 8:30 And Moses took from the Oil of the Anointing and from the blood which was upon the Altar, and was sprinkled upon Aaron, his garments, and upon his sons, and upon the garments of his sons with him; and sanctified ta-Aaron, and ta-his garments, and ta-his sons, and ta-the garments of his sons with him.

hwhy burned Nadab and Abihu because of their rebellion by bringing a strang fire to the ark, "but" the garments were not burned, because they were anointed, and were not affected with the brothers' rebellion. Otherwise, Mishael and Elizaphan would not have been told to carry them from their garments outside of the Camp.

Indirectly related, Shadrach, Meshak and Abednego were in a furnace, and they and their garments were not burned. It is noted in the book of the prophet Daniel

Daniel 3:16 Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. 17 If it be so, our Elohim whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. 18 But if not, be it known unto thee, O king, that we will not serve thy elohim, nor worship the golden image which thou hast set up. 19 Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. 20 And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. 21 Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. 22 Therefore because the king's commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. 23 And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. 24 Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. 25 He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of Elohim. 26 Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high El, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. 27 And the princes, governors, and captains, and the king's counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.



Verses six and seven

6 And Moses said to Aaron, and to Eleazar, and to Ithamar, his sons, You shall not uncover your heads, and you shall not rend (tear) your garments; and you shall not die, and wrath shall come upon all the Congregation: And your brothers, all the House of Israel, they shall mourn ta-the burning which hwhy has burned. 7 And you shall not go out of the Entrance of the Tent of Appointment lest you die: for the Oil of the Anointing of hwhy is upon you. And they did according to the word of Moses.

In verse six, it mentions that the High Priest's garment is not to be rent. Looking back in the Torah portion of T'tsavveh, in the book of Exodus

Exodus 28:31 And you shall make ta-the Robe of the Ephod all of blue, 32 and shall be the mouth of his head in his midst: a lip shall be to his mouth all around, a work of a weaver, like the mouth of a habergeon (corselet, sleeveless coat), shall be to him, shall not be rent.

It is interesting that this garment is completely one color, and its blue. Not like the other garment items that is mixed colors and gold. As noted above, the blue color represents Heaven as in the Kingdom of Heaven, showing that this is a "heavenly" matter.

This is a possible pattern of the Blue Robe of the Ephod

Blue Robe Of The Ephod


The "lip" and the "mouth" of the garment are a representations and symbols of "the Word of 
hwhy" being "spoken" forth through the "lip" and the "mouth" of the High Priest's garment.

This is a rough sketch of the mouth and lip of the blue robe

Blue Robe


Based on this Blue Robe, if we take it at its word, this is the key garment that would nullify one as the High Priest, otherwise, 
hwhy would not have made a big deal about it to emphasize that it would not rent.

The account of this Blue Robe relates to an acccount regarding the High Priest's garment being rent, and it's noted in the Gospels of Matthew and Mark

Matthew 26:65 Then the High Priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard His blasphemy.

Mark 14:63 Then the High Priest rent his clothes, and saith, What need we any further witnesses?

This was Caiaphas, who was the current High Priest at the time of Yeshua when Yeshua was arrested and taken to Caiaphas, until he rented his High Priest garment. When Caiaphas did this, Yeshua took over the High Priesthood, which I will explain.

Also, when Caiaphas "rent" his High Priest garment, he did it at the "lip" and "mouth" of the garment. In other words, Caiaphas destroyed the lip and mouth that speaks and symbolizes "the word of 
hwhy", and thus nullified the garments' ability to "speak" the Word through the High Priest's garment. Thus Caiaphas disqualified himself as the High Priest. It is just as well that Caiaphas rent his "lip" and "mouth", because he was speaking against the Word of hwhy toward Yeshua.

The next question was "Who was the next in line to be High Priest"? The answer is in the Gospel of Luke

Luke 1:5 There was in the days of Herod, the king of Judaea, a certain Priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. 6 And they were both righteous before 
hwhy, walking in all the Commandments and Ordinances of hwhy blameless. 7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. 8 And it came to pass, that while he executed the Priest's Office before hwhy in the order of his course, 9 According to the custom of the Priest's Office, his lot was to burn incense when he went into the Temple of hwhy. 10 And the whole multitude of the people were praying without at the time of incense. 11 And there appeared unto him an angel of hwhy standing on the right side of the Altar of Incense. 12 And when Zacharias saw him, he was troubled, and fear fell upon him. 13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. 14 And thou shalt have joy and gladness; and many shall rejoice at his birth. 15 For he shall be great in the sight of hwhy, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Spirit, even from his mother's womb. 16 And many of the children of Israel shall he turn to hwhy, their Elohim. 17 And he shall go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for hwhy. 18 And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. 19 And the angel answering said unto him, I am Gabriel, that stand in the presence of hwhy; and am sent to speak unto thee, and to shew thee these glad tidings. 20 And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. 21 And the people waited for Zacharias, and marvelled that he tarried so long in the Temple. 22 And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the Temple: for he beckoned unto them, and remained speechless. 23 And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house. 24 And after those days his wife Elisabeth conceived, and hid herself five months, saying, 25 Thus hath hwhy dealt with me in the days wherein he looked on me, to take away my reproach among men.... 57 Now Elisabeth's full time came that she should be delivered; and she brought forth a son.

This was John, the Baptist, and he was a descendant of the line of Aaron. He was killed by King Herod as noted in the Gospel of Mark

Mark 6:22 And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. 23 And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. 24 And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. 25 And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. 26 And the king was exceeding sorry; yet for his oath's sake, and for their sakes which sat with him, he would not reject her. 27 And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, 28 And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother.

That took John off the list to be the next in line to be the High Priest. The other person in line next to John was Yeshua, via his mother, Mary who is a cousin to Elizabeth as noted in the Gospel of Luke

Luke 1:30 And the angel said unto her, Fear not, Mary: for thou hast found favour with hwhy. 31 And, behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call His Name YESHUA.... Luk 1:36  And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.

This shows that Yeshua was the next person in line to the High Priesthood.

In further connection with Yeshua as the next High Priest after Caiaphas rent his High Priest Garment, this is the next scene regarding Yeshua's garment without seam which occurred at His crucifixion. It is noted in the Gospel of John

John 19:23 Then the soldiers, when they had crucified Yeshua, took His garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. 24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.


This Gospel passage in verse twenty four came from the book of the Psalms

Psalms 22:18 They part my garments among them, and cast lots upon my vesture.

When Yeshua cried out "Eli, Eli, lama sabakhtani" (sabakhtani in the Greek and Chaldean (azavtani in the Hebrew))", He was crying out for the people to read Psalms chapter twenty two, because the things in this chapter were being fulfilled at the crucifixion like the parting of the garments in verse eighteen.

Looking at the account of "the passing the baton" of the High Priest garment, noted in the Torah portion of Khukath, in the book of Numbers

Numbers 20:22 And pulled from Kadesh. And the Sons of Israel, all the Congregation, they came to Mount Hor. 23 And hwhy spoke to Moses and to Aaron on Mount Hor upon the edge of the land of Edom to say, 24 Aaron shall be gathered to his people: for shall not go to the land which I have given to the Sons of Israel upon which you rebelled to ta-My Mouth to the waters of Meribah. 25 Take ta-Aaron and ta-Eleazar, his son, and ascend them to Mount Hor: 26 And strip ta-Aaron of ta-his garments, and you shall clothe ta-Eleazar his son: and Aaron shall be gathered and die there. 27 And Moses did as which hwhy commanded: and they acended to Mount Hor to the eyes of all the Congregation. 28 And Moses stripped ta-Aaron of ta-his garments, and clothed them on ta-Eleazar, his son; and Aaron died there in the head of the mountain: and Moses and Eleazar came down from the mountain. 29 And all the Congregation, they saw that Aaron had expired, and all the House of Israel, they mourned ta-Aaron for thirty days.

Based on this account, it shows us that the High Priest garment is to be passed on from an Aaronite to another Aaronite. In this case, as noted earlier, it was Yeshua that had the current High Priest garment with the unseamed garment to be passed on to another in case He passed away, which He did. If the Roman soldiers tore Yeshua's unseamed garment, it would have nullified and disqualified Yeshua to continue as the current High Priest at that time and forever. Yeshua's garment had now become the High Priest garment that could not be rent, because that would mean the true Word of 
hwhy would not be spoken with all that Yeshua spoke. The lip and mouth of the garment was kept in tact.

Did anyone of the descendant of Aaron put on Yeshua's garment to continue as High Priest and do the acts of the High Priesthood? The answer is no. Who had possession of the High Priest garment? The Roman soldiers. Why? Because 
hwhy and Yeshua knew if it was in the possession of the religious authorities, they would have potentially given it to the Aaronite next in line to be the next High Priest. It was planned that way on purpose for the Roman soldiers to have that garment, so that no one will claim the legitimate High Priestship. This shows us that Yeshua is "still" our "Eternal High Priest" and is still our High Priest to this day and forever as noted in the book of Hebrews

Hebrews 5:1 For every High Priest taken from among men is ordained for men in things pertaining to hwhy, that he may offer both gifts and sacrifices for sins: 2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. 3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins. 4 And no man taketh this honour unto himself, but he that is called of hwhy, as was Aaron. 5 So also Messiah glorified not Himself to be made an High Priest; but he that said unto him, Thou art My Son, to day have I begotten Thee. 6 As he saith also in another place, Thou art a Priest for ever after the Order of Melki Tsedek. 7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto Him that was able to save him from death, and was heard in that He feared; 8 Though He were a Son, yet learned he obedience by the things which He suffered; 9 And being made perfect, He became the Author of eternal salvation unto all them that obey Him; 10 Called of hwhy an High Priest after the Order of Melki Tsedek.

No one else, even if they could prove that they are a direct descendant of Aaron, cannot be the High Priest, because that High Priest garment was not torn. Anyone who tries to be the next High Priest, is "illegitimate", and cannot do the High Priestly acts on the Temple Mount, in Jerusalem. Only Yeshua could do that.

Here are questions regarding Yeshua's unseamed, now High Priest garment:

QUESTION ONE: Is Yeshua's now unseamed High Priest garment still around today, and is it still wearable with the unseamed garment still in tact for the High Priesthood when the Temple, at least the Altar is built?

ANSWER: There is no evidence that Yeshua's unseamed garment still exists today, unless it is still in a safe place hidden that no one knows, or someone knows but is afraid to reveal it. Otherwise, it could have worn out throughout the millenii.

QUESTION TWO: If Yeshua's unseamed High Priest garment is worn out, would that give the future to be legitimite High Priest to wear a different unseamed Blue Robe, thus making him the legitimite High Priest?

ANSWER: I asked 
hwhy, the Heavenly Father that. He impressed upon me that throughout the existence of the High Priesthood throughout it's existence up to the time of Yeshua, every High Priest had worn the garment within the immediate time period the garment was around, and that if it was worn out, they would have a new one available to replace it while the High Priest is still active.

QUESTION THREE: What about the seventy year Babylonian Captivity for the Southern House of Judah? They didn't have a High Priest for seventy years, and the Babylonians most likely destroyed the unseamed Blue Robe. Doesn't that give the upcoming High Priest an excuse to have a new unseamed Blue Robe and become the legitimate High Priest?

ANSWER: Yes, it's true that the Babylonians had destroyed the High Priest garment, but at that time, the High Priest was kept alive when the Babylonians came and destroyed the garment, but the High Priest was kept the man alive, and it is noted in the book of the Kings

2 Kings 25:18 And the Captain of the Guard took ta-Seraiah, the Chief Priest, and ta-Zephaniah, the Second Priest, and ta-the three keepers of the door: 19 And out of the city he took an officer that was set over the men of war, and five men of them that were in the king's presence, which were found in the city, and ta the principal scribe of the host, which mustered the people of the land, and threescore men of the people of the land that were found in the city: 20  And Nebuzaradan, Captain of the Guard took these, and brought them to the king of Babylon to Riblah:

And noting the book of the Chronicles

1 Chronicles 6:14 And Azariah begat ta-Seraiah, and Seraiah begat ta-Jehozadak, 15 And Jehozadak went into captivity, when hwhy carried away ta-Judah and Jerusalem by the hand of Nebuchadnezzar.

The High Priests was kept alive when they were sent to Babylon, and thus the lineage was kept alive and didn't die. And by the time the Southern House of Judah returned, the High Priest lineage was kept alive. Whereas, Yeshua died with the garment kept in tact, and there was no "legitimate" High Priest that could take the place of Yeshua while His unseamed garment was not being worn by them throughout the forty years when they "still" had the Temple and do the Temple duties but without a legitimate High Priest, because Yeshua was "still" the High Priest and wasn't present for the daily activities, especially the Yom Kippur excercises done by the High Priest, and for those who played the High Priest roles for the next forty years until the Temple's destruction were "illegitimate". This is what the Rabbis stated in their Talmudim. These Talmudic sources are taken from the Solomon's Temple website

In the centuries following the destruction of the Temple in Jerusalem (70 CE), the Jewish people began writing two versions of Jewish thought, religious history and commentary. One was written in Palestine and became known as the Jerusalem Talmud. The other was written in Babylon and was known as the Babylonian Talmud.

We read in the Jerusalem Talmud:

"Forty years before the destruction of the Temple, the western light went out, the crimson thread remained crimson, and the lot for the Lord always came up in the left hand. They would close the gates of the Temple by night and get up in the morning and find them wide open" (Jacob Neusner, The Yerushalmi, p.156-157). [the Temple was destroyed in 70 CE]

A similar passage in the Babylonian Talmud states:

"Our rabbis taught: During the last forty years before the destruction of the Temple the lot ['For the Lord'] did not come up in the right hand; nor did the crimson-colored strap become white; nor did the western most light shine; and the doors of the Hekel [Temple] would open by themselves" (Soncino version, Yoma 39b).

What are these passages talking about? Since both Talmuds recount the same information, this indicates the knowledge of these events was accepted by the widespread Jewish community.

These factors proves that there can never be another legitimate High Priest but Yeshua, the Eternal High Priest.



Verses eight through eleven

8 And hwhy spoke to Aaron to say, 9 You shall not drink wine and strong drink, you, and your sons with you in your going to the Tent of Appointment, and you shall not die: a Statute of Ages for your generations: 10 And for separation between the holy and between the profane, and between the unclean and between the clean; 11 And to teach ta-the Sons of Israel ta all the Statutes which hwhy had spoken to them by the hand of Moses.

In other words, the High Priest and his sons shall not touch any liquor before going into the Tent of Appointment for a couple of reasons: One- because the wine is symbolic of "blood". All the blood of the sacrifices occur in the Tent, and if Aaron and/or any of his sons have wine or strong drink. They would be seen as "blood" to 
hwhy and blood sacrificed to hwhy. And to hwhy, this is a defilement in the Tent of Appointment. Two- it is no different than someone going to work and drinking while on the job. It is unacceptable to hwhy.

Indirectly related, the Jewish Pharisees and lawyers were attacking Yeshua for his drinking of wine, and is noted in the Gospel of Luke

Luke 7:33 For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. 34 The Son of Man is come eating and drinking; and ye say, Behold a gluttonous Man, and a winebibber, a friend of publicans and sinners!

No matter which way, whether one was drinking or not drinking, the Jewish Pharisees and lawyers had to make up something against the righteous ones.

Also indirectly related, this is like the manner of one who takes the Nazarite Vow, mentioned in the Torah portion of Naso, in the book of Numbers

Numbers 6:1 And 
hwhy spoke to Moses to say, 2 Speak to the Sons of Israel, and you shall say to them, If a man or a woman shall accomplish to a vow of a vow of a Nazarite to the separation to hwhy: 3 Shall not drink from wine and strong drink shall separate, from vinegar of wine, and vinegar of strong drink, and shall not drink any juice of grapes, and shall not eat the fresh or dry grapes. 4 Shall not eat all the days of his separation from all which shall be made from the vine of the wine from the pressed ones and unto a grapeskin.

This is the same Nazarite Vow the apostle Paul practised, as noted in the book of Acts

Acts 18:18 And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.

When a Nazarite ended their vow, his head is shorn. This is what the apostle Paul did, but while he was in the vow, he did not drink wine, nor strong drink, nor anything related to grapes. In relation to Aaron and his sons, this was somewhat a type of a "Nazarite" act.

Verse nine in this week's Torah portion passage is commonly used to connect to Nadab and Abihu their reason for bringing in a strange fire to 
hwhy which cost them their lives, but looking at the account in verses one through three, it does not mention that. Whether they were drunk or not, it doesn't say, but it's a possibility.



Verses twelve through fifteen

12 And Moses spoke to Aaron, and to Eleazar, and to Ithamar, his sons that remained, Take ta-the Food Offering that remains from the Fire Offering of hwhy, and eat of her unleavened bread beside the Altar: for she is a Holy of Holies: 13 And you shall eat her in a Holy Place, because she is your portion and the portion of your sons from the Fire Offering of hwhy: for so I have commanded. 14 And ta the breast of the Wave Offering and ta the shoulder leg of the Heave Offering you shall eat in a clean place; you, and your sons, and your daughters with you: for your portion and the portion of your sons, they are given from the Sacrifices of the Peace Offerings of the Sons of Israel. 15 The shoulder leg of the Heave Offering and the breast of the Wave Offering upon the Fire Offering of the kheylev-fats, they shall bring to wave a Wave Offering to the Face of hwhy; and shall be for you and for your sons with you for a Statute of Ages; as which hwhy had commanded.

This was obviously something that should have been eaten from all five men, including Nadab and Abihu. But now they're dead, and Moses is saying to them to finish eating what remains of these offerings.

Looking at the following words:

ELEAZAR

The Hebrew word for Eleazar is "El-azar"- Aleph, Lamed, Ayin, Zayin, Resh (
rzela). It is from Strong's Concordance number 499, and its definition

From H410 and H5826; God (is) helper; Elazar, the name of seven Israelites: - Eleazar.

Ele

from 410 "eyl" (la). It is noted above.

Azar

from 5286 "ahzahr" (
rze), and its definition

A primitive root; to surround, that is, protect or aid: - help, succour.

Eleazar means "El is a Helper".


ITHAMAR

The Hebrew word for Ithamar is "Eethah-mahr"- Aleph, Yod, Tav, Mem, Resh (
rmtya). It is from Strong's Concordance number 385, and its definition

From H339 and H8558; coast of the palm tree; Ithamar, a son of Aaron: - Ithamar.

I

from 339 "ee" (
ya), and its definition

From H183; properly a habitable spot (as desirable); dry land, a coast, an island: - country, isle, island.

from 183 "avah" (
hwa), and its definition

A primitive root; to wish for: - covet, (greatly) desire, be desirous, long, lust (after).

Thamar

from 8558 "tah-mahr" (
rmt), and its definition

From an unused root meaning to be erect; a palm tree: - palm (tree).

Ithamar means "Island of the Palm Tree".

Putting a phrase with the two brothers together, this is what is says:

"El is a helper to those on an island of the Palm trees"

This is symbolized as Yeshua coming to deliver those who are on a spiritual island.



Verses sixteen through twenty

16 And seeking, Moses sought ta the kid of the Sin Offering, and behold, was burnt: and was angry upon Eleazar and upon Ithamar, sons of Aaron that remained, to say, 17 Why have you not eaten ta-the Sin Offering in the place of the Sanctuary, for she is a Holy of Holies, and was given her to you to lift up ta-the iniquity of the Congregation to atone upon them to the Face of hwhy? 18 Behold, ta-her blood was not brought to the Sanctuary: Eaten, you were to eat her in the Sanctuary faceward as which I have commanded. 19 And Aaron spoke to Moses, Behold, today, they have brought ta-their Sin Offering and ta-their Elevation Offering to the Face hwhy; and you have befallen me as these: and I had eaten the Sin Offering today, would that have been well in the Eyes of hwhy? 20 And Moses heard, and was good in his eyes.

The reason it wasn't eaten, because Aaron and his remaining two sons were in mourning for the loss of his two eldest sons, Nadab and Abihu in the same day, and could not eat of the Sin Offering on account of the loss of them. The studylight.org website reveals the Calvin Commentary that states the same matter

"19.And Aaron said unto Moses, Behold, this day Aaron replies that it arose from pious fear that they had not feasted before God, because they would in a manner have defiled the sanctuary by their tears and melancholy, as if he had said, Part indeed of the sin-offering was reserved for our food, but we could not properly partake of it except in cheerfulness and with thanksgiving. The grief arising from his sudden bereavement did not allow of this; but it was not a just defense; for he ought rather to have striven against the feelings of the flesh, so that his domestic calamity should not withhold him from the service of God. But, inasmuch as in his perplexity his fear was deserving of pity, Moses forgives him; and it is said that he was appeased, because he finds less of evil than he supposed".


If one was going through a loss that strongly impacted them, one's stomach and throat would not be able to handle to eat for a while. Also, it was a "Sin Offering".

You can find this link at the webpage

http://www.studylight.org/commentary/leviticus/10-16.html


Also, it was a "Sin Offering", meaning someone's sins have been atoned. Nadab and Abihu "sinned" in their bringing a strange fire to hwhy, and hwhy burned them to death. If Aaron's sons ate the "Sin Offering", they would be indirectly saying that Nadab and Abihu would have been cleansed from their sins. But the two brothers are not alive, but are dead, and it would have not been right for Aaron and the two other brothers to eat the Sin Offering.







CHAPTER 11

Leviticus 11:1-47

Lev 11:1 And 
hwhy spoke to Moses and to Aaron to say to them, 2 Speak to the Sons of Israel to say, These are the beasts which you shall eat from all the animals that are upon the earth. 3 All dividing the hoof, and cloven, is cloven the hoof ascending the cud among the animals, you shall eat her. 4 Only ta-these you shall not eat from those ascending the cud or from those dividing the hoof: ta-the camel, for he ascends the cud, and does not divide the hoof; he is unclean to you. 5 And ta-the coney, for he ascends the cud, and does not divide the hoof; he is unclean to you. 6 And ta-the hare, for she ascend the cud, and does not divide the hoof; he is unclean to you. 7 And ta-the swine, for he divides the hoof, and cloven, is a cloven hoof, and does not chew the cud; he is unclean to you. 8 You shall not eat from their flesh, and from their carcase you shall not touch; They are unclean to you.

9 You shall eat ta-this from all that are in the waters: any that are to himself fins and scales in the waters, in the seas, or in the rivers, you shall eat them. 10 And any that has not to himself fins and scales in the seas or in the rivers from any swarmer of the waters or from any living soul which are in the waters, they are an abomination to you: 11 And they shall be an abomination to you; you shall not eat from their flesh, and you shall detest ta-their carcases. 12 Any that is not to himself fins and scales in the waters, he is an abomination to you.

13 And you shall detest ta-these from the fowls; they shall not be eaten, they are an abomination: ta-the eagle, and ta-the vulture, and ta the black vulture, 14 and ta-the kite, and ta-the falcon to her kind; 15 ta every raven to his kind; 16 and ta-the branch (duaghter) of the ostrich, and ta-the night hawk, and ta-the sea gull, and ta-the hawk to his kind, 17 And ta-the little owl, and ta-the cormorant, and ta-the great owl, 18 And ta-the swan, and ta-the pelican, and ta-the bustard, 19 and ta the stork, ta-the heron to her kind, and ta-the hoopoe, and ta-the bat.

20 Every swarmer that flies that go upon fours, he is an abomination to you. 21 You shall eat only ta-this from every swarmer that flies that goes upon fours which have to himself legs above of his feet to jump on them upon the earth; 22 from ta-these, you may eat them; ta-the locust to his kind, and ta-the bald locust to his kind, and ta-the long horned grasshopper to his kind, and ta-the short grasshopper to his kind. 23 And every swarmer, that flies which is to himself four feet, he is an abomination to you.

24 And to these you shall be unclean: anyone that touches on their carcase shall be unclean until the mixing (evening). 25 And anyone that lifts up their carcase shall wash his garments, and shall be unclean until the mixing (evening). 26 To every animal, which she divides the hoof, and cloven, is not cloven hoofed, and the cud does not ascend, they are unclean to you: anyone that touches on them shall be unclean. 27 And any that goes upon his paws among all the living things that go upon fours, they are unclean to you: anyone that touches on their carcase shall be unclean until the mixing (evening). 28 And the one lifting up ta-their carcase shall wash his garments, and be unclean until the mixing (evening): they are unclean to you.

29 And this shall be to you the unclean thing among the creepers that creep upon the earth; the weasel, and the mouse, and the tortoise to his kind, 30 and the ferret, and the chameleon, and the lizard, and the snail, and the mole. 31 These are the unclean ones to you among all that creep: anyone that touch on them, in their death, shall be unclean until the mixing (evening).

32 And any which falls upon him from them in their death shall be unclean; from any vessel of wood, or garment, or skin, or sack, any vessel which work is done on them shall be put in the water, shall be unclean until the mixing (evening); and is clean. 33 And every earthen vessel which shall fall from them to his midst, all that is in his midst shall be unclean; and you shall break him. 34 From all the food which shall be eaten which water shall come upon him shall be unclean: and any drink that shall be drunk in any vessel shall be unclean. 35 And any which shall fall from their carcase upon him shall be unclean; An oven or a furnace shall be broken apart: they are unclean, and they shall be unclean to you. 36 Only from an eye-spring and a well of a pool of water shall be clean: and touching on their carcase shall be unclean.

37 And if shall fall from their carcase upon any seed of sowing which shall be sown, he shall be clean. 38 And if water shall be put upon the seed and has fallen from their carcase upon him, he is unclean to you.


39 And if shall die from the animals which she is for yourselves for food; the one touching on her carcase shall be unclean until the mixing (evening). 40 And the one eating from her carcase shall wash his garments and shall be unclean until the mixing (evening): and the one lifting up ta-her carcase shall wash his garments and shall be unclean until the mxing (evening).

41 And all of the creepers that creep upon the earth are an abomination; he shall not be eaten. 42 All that go upon the belly and all that go upon all fours unto all of many feet, to all the creepers that creep upon the earth, you shall not eat them; for they are an abomination. 43 You shall not abominate 
ta-your souls on all the creepers that creep, and you shall not be unclean in them, and you will be defiled in them. 44 For I am hwhy, your Elohim: and you have sanctifed yourselves, and you have become Holy Ones; for I am Holy: and you shall not defile ta-your souls in any of the creepers that creep upon the earth. 45 For I am hwhy that brought you up from the land of Egypt to be to you for Elohim: and you shall be Holy Ones, for I am Holy. 46 And this is the Torah of the animals, and of the fowl, and of every living soul that moves in the waters, and of every soul that creeps upon the earth: 47 To separate between the unclean and between the clean, and between the living thing that may be eaten and between the living thing which you may not eat.


(NOTE: Not all verses will have comments)


Verses one through eight

1 And hwhy spoke to Moses and to Aaron to say to them, 2 Speak to the Sons of Israel to say, These are the beasts which you shall eat from all the animals that are upon the earth. 3 All dividing the hoof, and cloven, is cloven the hoof ascending the cud among the animals, you shall eat her. 4 Only ta-these you shall not eat from those ascending the cud or from those dividing the hoof: ta-the camel, for he ascends the cud, and does not divide the hoof; he is unclean to you. 5 And ta-the coney, for he ascends the cud, and does not divide the hoof; he is unclean to you. 6 And ta-the hare, for she ascend the cud, and does not divide the hoof; he is unclean to you. 7 And ta-the swine, for he divides the hoof, and cloven, is a cloven hoof, and does not chew the cud; he is unclean to you. 8 You shall not eat from their flesh, and from their carcase you shall not touch; They are unclean to you.

LOOKING AT THE SYMBOLIC MEANINGS OF THE CUD AND DIVIDED HOOF:


THE CUD

The cud symbolizes the Word. Chewing the cud is symbolic to chewing the Word, meaning that we "meditate" on the Word, and it goes into our stomachs and it gets digested. We get the nutrients from the Word. Then it comes back up and we rechew, or "remeditate" on the Word again, and we get a better understanding of the Word.

Looking at the word CUD

The Hebrew word for cud is "geyrah"- Gimel, Resh, Heh (hrg). It is from Strong's Concordance number 1625, and its definition

From H1641; the cud (as scraping the throat): - cud.

from 1641 "gahrahr" (
rrg) meaning

A primitive root; to drag off roughly; by implication to bring up the cud (that is, ruminate); by analogy to saw: - catch, chew, X continuing, destroy, saw.

The Word could also "scrape" our throats to get our attentions.
One of the things that the apostle Paul wrote to Timothy was to meditate upon his commands to him

1 Timothy 4:11 These things command and teach. 12 Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. 13 Till I come, give attendance to reading, to exhortation, to doctrine. 14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. 15 Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. 16 Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.

Even Paul told them to meditate on his words, which is symbolically "chewing the cud".


THE DIVIDED HOOF

The divided foot is symbolic of the feet that walks by "dividing" the Word of truth. The apostle Paul noted to Timothy

2 Timothy 2:15 Study to shew thyself approved unto hwhy, a workman that needeth not to be ashamed, rightly dividing the Word of Truth.

When you walk in 
hwhy, each step you take is the result of dividing the Word of Truth and that step imprints that act of dividing the Word on the ground.

The apostle Paul also used the feet from the armor of 
hwhy, symbolicaly, for the Gospel of Peace, as he wrote in his letter to the assembly in Ephesus

Ephesians 6:15 And your feet shod with the preparation of the Gospel of Peace;

Also, the Prophet Isaiah wrote this regarding a "person's" feet, and this is applicable to us believers in Messiah today

Isaiah 52:7 How beautiful upon the mountains are the feet of Him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy Elohim reigneth!

This Person's "Feet" is Yeshua. This is applied to us in Yeshua, as the apostle Paul wrote in his letter to the assembly in Rome

Romans 10:15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the Gospel of Peace, and bring glad tidings of good things!

Looking at the words:

DIVIDED

The Hebrew word for divided is "pah-rahs"- Peh, Resh, Samek (
orp). It is from Strong's Concordance number 6536, and its definition

A primitive root; to break in pieces, that is, (usually without violence) to split, distribute: - deal, divide, have hoofs, part, tear.

This is where we get our modern English word "press", as in pressed out.


HOOF

The Hebrew word for hoof is "pahr-sah"- Peh, Resh, Samek, Heh (
horp). It is from Strong's Concordance number 6541, and its definition

Feminine of H6538; a claw or split hoof: - claw, [cloven-] footed, hoof.

from 6538 "peres" (
orp), and its definition

From H6536; a claw; also a kind of eagle: - claw, ossifrage.


HOW THE TWO ARE APPLIED TOGETHER

It is necessary to eat animals that both chew the cud and have the divided hoof, in other words, we believers in Yeshua must meditate on the Word (chewing and rechewing the cud) and also walk in the Word (dividing the Word of Truth in the Gospel of Peace). If one eats an animal with just one of the requirements it will be like us, as believers, eating without walking, or walking without eating. It takes meditating by chewing on the Word and swallowing it and letting the Word ascending back up to meditate on it again to provide the energy to walk. If one doesn't walk, one could potentially get fat in vanity. On the act of walking- dividing the Word of Truth- one cannot walk a long term distance without having energy to digest and meditate again. That is why one needs to eat an animal of a split hoof and chewing the cud.

As it says in Frank Sinatra's song Love and Marriage, "You can't have one without the other".



Verses nine through twelve

9 You shall eat ta-this from all that are in the waters: any that are to himself fins and scales in the waters, in the seas, or in the rivers, you shall eat them. 10 And any that has not to himself fins and scales in the seas or in the rivers from any swarmer of the waters or from any living soul which are in the waters, they are an abomination to you: 11 And they shall be an abomination to you; you shall not eat from their flesh, and you shall detest ta-their carcases. 12 Any that is not to himself fins and scales in the waters, he is an abomination to you.

LOOKING AT THE SYMBOLIC MEANINGS OF THE FINS AND SCALES:

THE FINS

The fins are the fishes rudders, to help steer them in the direction they want to go. They also help give them a forward or turning motion and to stabilize their path. The fins are symbolic of the Word which is like a rudder to steer and guide us believers in Yeshua in the direction of the Word He wants us to go, and to make us move forward, and to stabilize us in His Word. As David said in the book of Psalms

Psalms 25:5 Lead me in Thy Truth, and teach me: for Thou art the Elohim of my Salvation;...

hwhy in leading us in truth and teaching us is an act to "steer" us in the right direction, and we in Yeshua are led in the truth by the Ruakh HaKodesh (the Holy Spirit), as the apostle Paul wrote in his letter to the assembly in Rome

Romans 8:14 For as many as are led by the Spirit of hwhy, they are the Sons of hwhy.

Looking at the word FINS

The Hebrew word for fins is "s'nah-peer"- Samek, Nun, Peh, Yod, Resh (
rypno). It is from the Strong's Concordance number 5579, and its definition

Of uncertain derivation; a fin (collectively): - fins.

This is where we get our modern English word "snapper", as in the type of fish called "red snapper".


THE SCALES

The scales of a fish are like "multiple shields", like body armor, to protect the fish from parasites and foreign elements in the waters from getting into their bodies. These scales are symbolic of the shield of faith, as the apostle Paul noted in his letter to the assembly in Ephesus

Ephesians 6:14 ...and having on the breastplate of righteousness;... 16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.

  The parasites and foreign elements are symbolic of foreign, worldly and heathen elements as well as the worldly "Anti-Messiah" culture of the sins from the world which are contrary to the Word, trying to get into one's body and become part of one's soul and physical being, effecting ones' own character. Also they are spiritually symbolic of the enemy- HaSatan and his demons.

The scales are also symbolic of prayer. An example of this is from the apostle Paul noting in his letter to the assembly in Corinth

1 Corinthians 7:5 Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

Another symbol for the scales is the Word of 
hwhy, including the Torah, as Yeshua noted in the Gospel of John

John 17:17 Sanctify them through Thy Truth: Thy Word is Truth.

and in the apostle Paul's letter to the assembly in Rome

Romans 10:4 For the Messiah is the Goal of the Torah for righteousness to every one that believeth.

as Yeshua also noted to the Pharisees in the Gospel of John

John 5:46 For had ye believed Moses, ye would have believed Me: for he wrote of Me.

Looking at the word SCALES

The Hebrew word for scales is "kahs-kehseth"- Kuph, Shin, Kuph, Shin, Tav (
tsqsq). It is from Strong's Concordance number 7193, and its definition

By reduplication from an unused root meaning to shale off as bark; a scale (of a fish); hence a coat of mail (as composed of or covered with jointed plates of metal): - mail, scale.


HOW THE TWO ARE APPLIED TOGETHER

These two together would be praying in righteousness and faith (the scales), and be led by the Spirit of 
hwhy in walking in truth (the fins). If a fish has scales, but no fins, that fish would be "a sitting duck", having no direction to go, and would result in going in the wrong direction, or lose direction, and the Word would be meaningless. The apostle Paul noted in his letter to the assembly in Ephesus

Ephesians 4:14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;

And if a fish has fins, but no scales, that fish would be going in the direction that it should go, but it still would be attacked with foreign elements, because it does not have the scales to protect it, symbolic of the Word, prayer and the armor of 
hwhy.

The apostle Paul applied both of these applications, in his letter to Timothy

1 Timothy 4:1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; 2 Speaking lies in hypocrisy; having their conscience seared with a hot iron; 3 Forbidding to marry, and commanding to abstain from meats, which hwhy hath created to be received with thanksgiving of them which believe and know the truth. 4 For every creature of hwhy is good, and nothing to be refused, if it be received with thanksgiving: 5 For it is sanctified by the word of hwhy and prayer. 6 If thou put the brethren in remembrance of these things, thou shalt be a good minister of Yeshua the Messiah, nourished up in the words of faith and of good doctrine, whereunto thou hast attained. 7 But refuse profane and old wives' fables, and exercise thyself rather unto godliness. 8 For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. 9 This is a faithful saying and worthy of all acceptation. 10 For therefore we both labour and suffer reproach, because we trust in the living Elohim, who is the Saviour of all men, specially of those that believe.

Prayer is also like scales, because it give 
hwhy the means to steer our fins in the right direction. Also, if one doesn't have the "spiritual scales" one would be led astray. That is why we need to eat fish that have both scales and fins.

We in Yeshua are to be "Fishers of men (and women)" who will bring men and women to be like fish, and who will use their "spiritual fins" to steer in the path of righteousness, and will put on the "spiritual shield" of faith, as noted in the Gospels of Matthew and Mark

Matthew 4:19 And He saith unto them, Follow Me, and I will make you fishers of men.

Mark 1:17 And Yeshua said unto them, Come ye after Me, and I will make you to become fishers of men.


Looking at the word ABOMINATION


The Hebrew word for abomination is "sheh-kehts"- Shin, Kuph, Tsade (
Uqs). It is from Strong's Concordance number 8263, and its definition

From H8262; filth, that is, (figuratively and specifically) an idolatrous object: - abominable (-tion).

from 8262 "shah-kats" (
Uqs), and its definition

A primitive root; to be filthy, that is, (intensively) to loathe, pollute: - abhor, make abominable, have in abomination, detest, X utterly.


Lastly,
this is what the apostle James wrote in his epistle

James 2:17 Even so faith, if it hath not works, is dead, being alone. 18 Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. 19 Thou believest that there is one Elohim; thou doest well: the devils also believe, and tremble. 20 But wilt thou know, O vain man, that faith without works is dead? 21 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? 22 Seest thou how faith wrought with his works, and by works was faith made perfect? 23 And the scripture was fulfilled which saith, Abraham believed hwhy, and it was imputed unto him for righteousness: and he was called the Friend of hwhy. 24 Ye see then how that by works a man is justified, and not by faith only. 25 Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? 26 For as the body without the spirit is dead, so faith without works is dead also.

The fins and scales together is an act of faith and works together.

As it says in Frank Sinatra's song Love and Marriage, "You can't have one without the other".




Verses thirteen through nineteen

13 And you shall detest ta-these from the fowls; they shall not be eaten, they are an abomination: ta-the eagle, and ta-the vulture, and ta the black vulture, 14 and ta-the kite, and ta-the falcon to her kind; 15 ta every raven to his kind; 16 and ta-the branch (duaghter) of the ostrich, and ta-the night hawk, and ta-the sea gull, and ta-the hawk to his kind, 17 And ta-the little owl, and ta-the cormorant, and ta-the great owl, 18 And ta-the swan, and ta-the pelican, and ta-the bustard, 19 and ta the stork, ta-the heron to her kind, and ta-the hoopoe, and ta-the bat.

There are translations that give different names of certain birds. It isn't quite clear what some of them are, but they provide us good ideas what types of birds they are.

LOOKING AT THE SYMBOLIC MEANINGS OF THE UNCLEAN BIRDS:

THE CLEAN BIRDS

Clean birds do not prey on flesh but mostly on grains and fruits and berries, like the branches of the pheasants, including the quail. Also, the chicken, the turkey, and the Cornish game hen. How about a Sukkoth Turkey Dinner this year? :)


THE UNCLEAN BIRDS

These "flesh eating" birds have practically one thing in common: they all prey on animals, whether alive or dead. These are symbolic acts of the world, and HaSatan and his demons attacking and preying on you and me as believers in Messiah, physically, mentally, emotionally and spiritually.



Verses twenty through twenty three

20 Every swarmer that flies that go upon fours, he is an abomination to you. 21 You shall eat only ta-this from every swarmer that flies that goes upon fours which have to himself legs above of his feet to jump on them upon the earth; 22 from ta-these, you may eat them; ta-the locust to his kind, and ta-the bald locust to his kind, and ta-the long horned grasshopper to his kind, and ta-the short grasshopper to his kind. 23 And every swarmer, that flies which is to himself four feet, he is an abomination to you.

LOOKING AT THE SYMBOLIC MEANINGS OF THE LEGS ABOVE:

This is what Answers.com under the article "What is the Spiritual Meaning of Grasshoppers?" says regarding its symbolic meaning

"Grasshopper Symbology -- The grasshopper is associated with astral travel. They have the ability to leap through time and into space where the true mysteries of life exist. People with this medicine have the wisdom necessary to overcome obstacles efficiently and are able to jump into successful ventures without preparation or planning. When the grasshopper appears to us we are being asked to take a leap of faith and jump forward into a specific area of life without fear. Usually that specific area is one that we have avoided and is often connected to change on a larger scale. This can represent a change in location, relationships, career or just in the way we perceive ourselves.

Grasshoppers can only jump forward....not backward, or sideways. So, when grasshopper shows up he could be reaffirming to you that you are taking the right steps to move forward in your current situation. Or it could be that he is telling you to go ahead and move forward, getting past what is hindering you. This is why grasshopper is the symbol of good luck all over the world. Grasshopper's ability to connect and understand sound vibrations is why he is also a symbol of your inner voice. He could be telling you to trust yours".

John the Baptist ate wild locusts, and it is noted in the Gospel of Matthew

Matthew 3:1 In those days came John the Baptist, preaching in the wilderness of Judaea, 2 And saying, Repent ye: for the kingdom of heaven is at hand. 3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 4 And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

The locusts are also grasshoppers. These are the same locusts that were part of the ten plagues in the Exodus story in the Torah portion of Bo, in the book of Exodus

Exodus 10:12 And hwhy said to Moses, Stretch out your hand over the land of Egypt on the locusts, and they may come up upon the land of Egypt and will eat ta-every plant of the land ta all that the hail left. 13 And Moses stretched forth ta-his staff over the land of Egypt, and hwhy drove an East wind on the land all that day, and all that night; Became the morning, and the East wind brought ta-the locusts. 14 And the locusts went up over all the land of Egypt, and rested very heavy in all the border of Egypt: Not were such locusts like him to his face, and none shall be such after them. 15 And they covered ta-the eye of all the earth, and the land, she became dark; And ate ta-every plant of the land, and ta all the fruit of the trees which the hail had remained: and not remained any green on the trees, and on the plants of the field, in all the land of Egypt.

Interestingly, Answers.com on the same article above, indirectly related to this Exodus passage, said this regarding having dreams of locusts

"Dream Dictionary: To dream of seeing grasshoppers on green vegetables, denotes that enemies threaten your best interests. If on withered grasses, ill health. Disappointing business will be experienced. If you see grasshoppers between you and the sun, it denotes that you will have a vexatious problem in your immediate business life to settle, but using caution it will adjust itself in your favor. To call peoples' attention to the grasshoppers, shows that you are not discreet in dispatching your private business.

Ancient Egypt: The particular grasshopper species used as a motif by the ancient egyptians was probably the locust, either the desert locust or the migratory locust , both of which were probably common sights in the rich agricultural land bordering the Nile. Sudden plagues of these insects in ancient times no doubt caused much destruction of grain and other food crops, just as they do today.

Most of the grasshopper amulets and seals so far discovered are similar to those depicting scarab beetles, with a flat base usually inscribed and pierced through for threading on string or wire so that they could be worn. Possibly these amulets were thought to ward-off locust plagues. Locusts (or grasshoppers) were also depicted in tomb reliefs and paintings, as elements of wildlife along the Nile.

The locust or grasshopper hieroglyph quite simply refers to the insect itself, although in certain contexts it appears to mean 'great numbers of individuals', for example on a wall in the temple at Medinet Habu near modern-day Luxor there is an inscription which reads: 'battalions will come like the locusts'. The locust (or grasshopper) appears in hieroglyphic texts, for example, as a determinative to the word snehem - meaning 'locust' or 'grasshopper' - as illustrated below (a determinative symbol in hieroglyphic text, the locust or grasshopper symbol in this case, is not transliterated and merely indicates the meaning or context of the word represented by the preceding hieroglyphs)".

In verse twenty-one, the phrase "on them", is the Hebrew text "bah-hehn"- Bet, Heh, Nun Sophit (
Nhb). It is the feminine form of "bah-hehm" with Mem Sophit (Mhb) meaning that the "leaping leg" which is symbolized by us in having "a leap of faith" in Yeshua when we first accept Yeshua as our Savior and Lord and start to walk, or "leap", in faith.



Verses twenty four through twenty eight

24 And to these you shall be unclean: anyone that touches on their carcase shall be unclean until the mixing (evening). 25 And anyone that lifts up their carcase shall wash his garments, and shall be unclean until the mixing (evening). 26 To every animal, which she divides the hoof, and cloven, is not cloven hoofed, and the cud does not ascend, they are unclean to you: anyone that touches on them shall be unclean. 27 And any that goes upon his paws among all the living things that go upon fours, they are unclean to you: anyone that touches on their carcase shall be unclean until the mixing (evening). 28 And the one lifting up ta-their carcase shall wash his garments, and be unclean until the mixing (evening): they are unclean to you.

Notice it did not say that they had to wash their bodies. Why did he command just to wash their clothes? I don't have an answer at this time.



Verses twenty nine through thirty-one

29 And this shall be to you the unclean thing among the creepers that creep upon the earth; the weasel, and the mouse, and the tortoise to his kind, 30 and the ferret, and the chameleon, and the lizard, and the snail, and the mole. 31 These are the unclean ones to you among all that creep: anyone that touch on them, in their death, shall be unclean until the mixing (evening).

LOOKING AT THE SYMBOLIC MEANINGS OF THE CREEPERS:

These creatures do what the grasshoppers cannot do: go backwards, hide, bury themselves, leave a trail, live underground, and taking their own time by dragging. These traits go against the will of 
hwhy, and in their walk of faith in Yeshua. Yeshua gave some of these examples of this in the Gospel of Luke

Luke 9:57 And while they were on the journey, a man said to Him, My Lord, I will follow you wherever You go. 58 Yeshua said to him, The foxes have holes, and the fowl of the sky a shelter; but the Son of Man has no place even to lay His head. 59 He said to another, Follow Me; but he said to Him, My Lord, permit me first to go and bury my father. 60 Yeshua said to him, Let the dead bury their own dead; but you go and preach the Kingdom of hwhy. 61 Another one said to Him, I will follow You, my Lord; but permit me first to entrust my household to some one, and then come. 62 Yeshua said to him, No man who puts his hand on the plough handle, and looks back, is fit for the Kingdom of hwhy.

All these three aspects mentioned in this passage: Hiding, turning back, and looking back- representing the animals mentioned in this Torah passage, all go against the grasshopper's traits which is to be the traits noted earlier in Answers.com's commentary of its symbolic representations.


GENERALNESS OF CLEAN AND UNCLEAN


Regarding uncleanness and clean, this is the chapter who many believers who don't know or don't follow the Torah, misinterpret and take out of context. It is noted in the book of the Acts

Acts 10:1 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, 2 A devout man, and one that feared hwhy with all his house, which gave much alms to the people, and prayed to hwhy always. 3 He saw in a vision evidently about the ninth hour of the day an angel of hwhy coming in to him, and saying unto him, Cornelius. 4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before hwhy. 5 And now send men to Joppa, and call for one Simon, whose surname is Peter: 6 He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do. 7 And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; 8 And when he had declared all these things unto them, he sent them to Joppa.

9 On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour: 10 And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, 11 And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: 12 Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 13 And there came a voice to him, Rise, Peter; kill, and eat. 14 But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. 15 And the voice spake unto him again the second time, What 
hwhy hath cleansed, that call not thou common. 16 This was done thrice: and the vessel was received up again into heaven. 17 Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon's house, and stood before the gate, 18 And called, and asked whether Simon, which was surnamed Peter, were lodged there. 19 While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. 20 Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them. 21 Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come? 22 And they said, Cornelius the centurion, a just man, and one that feareth hwhy, and of good report among all the nation of the Jews, was warned from hwhy by an holy angel to send for thee into his house, and to hear words of thee. 23 Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.

24 And the morrow after they entered into Caesarea. And Cornelius waited for them, and had called together his kinsmen and near friends. 25 And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. 26 But Peter took him up, saying, Stand up; I myself also am a man. 27 And as he talked with him, he went in, and found many that were come together. 28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but 
hwhy hath shewed me that I should not call any man common or unclean. 29 Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me? 30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, 31 And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of hwhy. 32 Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee. 33 Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before hwhy, to hear all things that are commanded thee of hwhy. 34 Then Peter opened his mouth, and said, Of a truth I perceive that hwhy is no respecter of persons: 35 But in every nation he that feareth Him, and worketh righteousness, is accepted with Him. 36 The word which hwhy sent unto the Sons of Israel, preaching peace by Yeshua HaMashiakh: (he is Lord of all:) 37 That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; 38 How hwhy anointed Yeshua of Nazareth with the Holy Spirit and with power: who went about doing good, and healing all that were oppressed of the devil; for hwhy was with him. 39 And we are witnesses of all things which He did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: 40 Him hwhy raised up the third day, and shewed him openly; 41 Not to all the people, but unto witnesses chosen before of the Lord, even to us, who did eat and drink with Him after He rose from the dead. 42 And he commanded us to preach unto the people, and to testify that it is he which was ordained of hwhy to be the Judge of quick and dead. 43 To Him give all the prophets witness, that through His Name whosoever believeth in Him shall receive remission of sins. 44 While Peter yet spake these words, the Holy Spirit fell on all them which heard the word. 45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Spirit. 46 For they heard them speak with tongues, and magnify hwhy. Then answered Peter, 47 Can any man forbid water, that these should not be baptized, which have received the Holy Spirit as well as we? 48 And he commanded them to be baptized in the name of hwhy. Then prayed they him to tarry certain days.

The "unkosher, common foods" were symbols of the "gentiles", specifically Cornelius and the three other men, and NOT food. The sheet that came down on the four corners of the earth with the unclean animals were types and shadows of the "peoples", or "nations", who exist throughout the four corners of the earth, including the Lost Ten Northern Tribes of Israel that were exiled to Assyira around 722 BC and were scattered around the world since, especially in Western Europe and North America.




Verses thirty two through thirty six

32 And any which falls upon him from them in their death shall be unclean; from any vessel of wood, or garment, or skin, or sack, any vessel which work is done on them shall be put in the water, shall be unclean until the mixing (evening); and is clean. 33 And every earthen vessel which shall fall from them to his midst, all that is in his midst shall be unclean; and you shall break him. 34 From all the food which shall be eaten which water shall come upon him shall be unclean: and any drink that shall be drunk in any vessel shall be unclean. 35 And any which shall fall from their carcase upon him shall be unclean; An oven or a furnace shall be broken apart: they are unclean, and they shall be unclean to you. 36 Only from an eye-spring and a well of a pool of water shall be clean: and touching on their carcase shall be unclean.

The reason that the earthen vessel is broken is based in what I already commented in last week's Torah portion of Tsav, in Leviticus 6:28, that the earthen vessel is porous, and it will hold onto anything that will come in contact with it, including the germs and viruses from a dead carcase. That is why it has to be broken.



Verses thirty seven and thirty eight


37 And if shall fall from their carcase upon any seed of sowing which shall be sown, he shall be clean. 38 And if water shall be put upon the seed and has fallen from their carcase upon him, he is unclean to you.

The reason it is unclean with water, because the germs and the elements from the dead carcase would penetrate into the seed. As the seed is in process of germinating, it generally takes the nutrients and the water to create the germination, but regarding the dead carcase, the seed would ingest whatever viruses and germs that came in contact with it.



Verses thirty nine and forty

39 And if shall die from the animals which she is for yourselves for food; the one touching on her carcase shall be unclean until the mixing (evening). 40 And the one eating from her carcase shall wash his garments and shall be unclean until the mixing (evening): and the one lifting up ta-her carcase shall wash his garments and shall be unclean until the mxing (evening).

This is an addition to what was written in verses twenty four through twenty eight, but the exception is if the animal "just died", according to 
hwhy, it is still edible, because it freshly died, but it would be considered unclean. This is an act of hwhy's mercy of His leniency toward the People, and that this is an exception as compared to where one has to wash his garments, as well as to bathe in the water noted in the Torah portion of Akharey Moth, in the book of Leviticus

Leviticus 17:15 And any soul who she shall eat a carcass or a torn thing among the native, or among the stranger, and shall wash his garments, and bathe in the water, and shall be unclean until the mixing (evening): and shall be clean. 16 And if shall not wash them, and shall not bathe his flesh; and shall bear his iniquity.



Forty-one through forty seven

41 And all of the creepers that creep upon the earth are an abomination; he shall not be eaten. 42 All that go upon the belly and all that go upon all fours unto all of many feet, to all the creepers that creep upon the earth, you shall not eat them; for they are an abomination. 43 You shall not abominate ta-your souls on all the creepers that creep, and you shall not be unclean in them, and you will be defiled in them. 44 For I am hwhy, your Elohim: and you have sanctifed yourselves, and you have become Holy Ones; for I am Holy: and you shall not defile ta-your souls in any of the creepers that creep upon the earth. 45 For I am hwhy that brought you up from the land of Egypt to be to you for Elohim: and you shall be Holy Ones, for I am Holy. 46 And this is the Torah of the animals, and of the fowl, and of every living soul that moves in the waters, and of every soul that creeps upon the earth: 47 To separate between the unclean and between the clean, and between the living thing that may be eaten and between the living thing which you may not eat.

In verse forty two in the Hebrew text, the word for the word belly is "gah-khohn"- Gimel, Khet, Vav, Nun Sophit (
Nwxg). One doesn't see it in the English, but in the Hebrew text, it reveals that the Vav is enlarged

Gikhon- Enlarged Vav

 Mark Biltz of El Shaddai Ministries noted in his "Hidden Treasures From Our Hebrew Roots" notes regarding the enlarged Vav in the January 30th, 2012 notes

"The only place where an enlarged vav occurs is in the belly of the Torah and the Hebrew word is the word for belly!"


Because the Vav is a picture of a nail, and this enlarged nail is located in the center of the Torah, holding the five books together in the middle of the middle book,- Leviticus. This is what Mark Biltz also noted about it

"In every Torah scroll there are 304,805 letters in 248 columns on roughly 50 “curtains” per scroll. There are 42 lines (6x7) in every column of a torah scroll with the first word in every column beginning with a word that begins with the letter vav hooking each column of print to a sheet of parchment! There are only 5 exceptions to this out of all those columns. As you can also see there is an odd number of letters, 304,805. The very middle letter (152,403rd) marking the center of the Torah or the “belly” of the Torah is in Leviticus 11:42 and it is an enlarged Vav connecting the two halves together!"

Everyone knows of the story of Jonah where he refused to obey 
hwhy by running away and getting on a ship sailing away from Him. Then a major storm came and effected the ship and drew lots to see who was the wrongdoer and found out it was Jonah and threw him in the ocean. was thrown in the sea

Jonah 1:17 Now hwhy had prepared a great fish to swallow up ta Jonah. And Jonah was in the belly of the fish three days and three nights.

Yeshua predicted His prophetic fulfillment of this account, in the Gospel of Matthew

Matthew 12:40 For as Jonas was three days and three nights in the whale's belly; so shall the Son of Man be three days and three nights in the heart of the earth.

Which He did for the first three days, being buried in the "belly" of the earth during the first three days of the Feast of Unleavened Bread (Wednesday at sundown through Saturday at sundown), and resurrected around sunset, Saturday night, on the fourth day on Aviv 18.

This act of being in the belly for three days is relevant in this Torah portion passage commentary.

Monte Judah in his July 2004 Yavoh magazine in his article "The Jots and Tittles of Moses" also commented on the enlarged Vav

"This is not one of the Jots and Tittle of Moses. It is a mark made by scribes to indicate the very center of the Torah. On either side of this letter "vav" are an equal number of letters making up the Torah. However, its placement is very profound and carries part of the message given in the book of Leviticus. The elongated vav is in the word for belly. It is the belly of the Torah. It is also the part of Torah that teaches about holiness and what we are not to bring near to our souls. The soul is in the torso (belly) of the person. Three appetites are given to every man: ego (passion for life), food, and sex. Torah teaches us that there are limits on those appetites and restricts those things that profane our souls and keep us from being holy. It is the very rationale for the letter to the Gentiles given in Acts 15. That letter is a shortened teaching on the middle (belly) portions of the Torah. Some Torah teachers prefer the expression "the heart of the Torah" since it[s] part of the organ [is] set within the torso. Therefore, the letter to the Gentiles is to instruct them first to pursue the "heart of the Torah".



We end this Torah portion, being "in the belly" of the Torah.



Next week, we will be "out of the belly" of the Torah.



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