CONTINUING WITH THIS WEEK'S TORAH PORTION TOO

CHAPTER 33
Exodus 33:1-23

Exo 33:1 And יהוה said to Moses, Come, ascend from this (here), you and the People which you have ascended from the land of Egypt to the land which I swore to Abraham, to Isaac, and to Jacob, to say, I will give her to your seed: 2 And I will send a Messenger to your face; and I will drive out (graze out) את-the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite 3 to a land flowing of fatness (milk) and thickness (honey) [(fatness and thickness, milk and honey)]: for I will not ascend in your nearness; for you are a severly stiff (stubborn) necked People: lest I consume you in the way. 4 And the People heard את-this Evil Word, and they lamented (mourned, bewailed): and a man did not put upon himself his ornaments (adornments). 5 And יהוה said to Moses, Say to the Sons of Israel, You are a stiff (stubborn) necked people: Of one moment, I will ascend in your nearness and shall consume you: And now, take down your ornaments (adornments) from upon you, and I may know what I shall do to you. 6 And the Sons of Israel snatched off (stripped off) את-their ornaments (adornments) from Mount Horeb.

7 And Moses took את-the Tent, and was pitched by him from outside by the Camp, far from the Camp, and called to him at the Tent of Appointment. And was, any seeking יהוה went out to the Tent of Appointment which was from outside, by the Camp. 8 And was, as Moses went out to the Tent, and all of the People, they arose, and a man of the entrance of his tent, they stood, and they regarded after Moses until he had went to the Tent. 9 And was, as Moses went (entered) to the Tent, the Pillar of the Cloud descended and stood at the Entrance of the Tent, and spoke with Moses. 10 And all of the People saw את-the Pillar of the Cloud standing at the Entrance of the Tent: and all the people arose, and they bowed, a man at the entrance of his tent.

11 And יהוה spoke to Moses Faces to faces, as the which a man shall speak to his neighbor. And would return to the Camp: And his attendant (minister), Joshua, son of Nun, a young man, did not depart (withdraw) from the midst of the Tent.

12 And Moses said to יהוה, See, You are saying to me, Ascend את-this People: and You, You have made me known את which You will send with me. And now, You have said, I know you in name, and also, You have found grace (favor) in My Eyes. 13 And now, if now I have found grace (favor) in Your Eyes, make me know now את-Your Way, and I will know You, by that, I may find grace (favor) in Your Eyes: and see that this Nation is Your People. 14 And said, My Face shall go, and I will make rest for you. 15 And said to Him, If Your Face will not go, We shall not ascend from this (here). 16 And in what shall be known here that I, I and Your People have found grace (favor) in Your Eyes that is not in Your going with us, and we are distinguished (set apart), I and Your People, from all of the people who are upon the face of the Ground?

17 And hwhy said to Moses, Also את-this word which you have spoken, I will do: for you have found grace (favor) in My Eyes, and I know you in name. 18 And said, Make me see now את-Your Glory. 19 And said, I, I will make go over all of My Goodness upon (over) your face, and I will call (proclaim) in the Name of יהוה to your face; and I will engracen (favor) את-which I will engracen (favor), and I will mercify את-which I will mercify. 20 And said, You are not able to see את-My Face: for the Adam shall not see Me, and live.

21 And יהוה said, Behold, a place of Me, and you shall stand upon (over) the cliff rock (cramped rock): 22 And shall be, in My Glory going over, and I will set you in the cleft of the cliff rock (cramped rock), and I will cover (screen, hedge, protect, defend) My Palm upon (over) you unto My going over: 23 And I will remove את-My Palm, and you will see My Behindness (Back): and My Face shall not be seen.

(NOTE: Not all verses will have comments)

Verses one through six

1 And יהוה said to Moses, Come, ascend from this (here), you and the People which you have ascended from the land of Egypt to the land which I swore to Abraham, to Isaac, and to Jacob, to say, I will give her to your seed: 2 And I will send a Messenger to your face; and I will drive out (graze out) את-the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite 3 to a land flowing of fatness (milk) and thickness (honey) [(fatness and thickness, milk and honey)]: for I will not ascend in your nearness; for you are a severly stiff (stubborn) necked People: lest I consume you in the way. 4 And the People heard את-this Evil Word, and they lamented (mourned, bewailed): and a man did not put upon himself his ornaments (adornments). 5 And יהוה said to Moses, Say to the Sons of Israel, You are a stiff (stubborn) necked people: Of one moment, I will ascend in your nearness and shall consume you: And now, take down your ornaments (adornments) from upon you, and I may know what I shall do to you. 6 And the Sons of Israel snatched off (stripped off) את-their ornaments (adornments) from Mount Horeb.

Notice in verse one of this week's Torah portion passage that יהוה was still saying to Moses that it was he, Moses, that brought the People out from Egypt and not יהוה.

Also notice in this week's Torah portion passage that Moses made the People take off their ornaments as an act of humility and humbleness before he went to יהוה to plead for their lives to be spared.

In verse two of this week's Torah portion passage, יהוה says that He will send "a Messenger" to their faces in the land to drive out the tribes of Canaan. This will be later fulfilled later, which is noted in the book of Joshua

Joshua 5:13 And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a Man over against him with His Sword drawn in His Hand: and Joshua went unto Him, and said unto Him, Art Thou for us, or for our adversaries? 14 And he said, Nay; but as Captain of the Army of יהוה am I now come. And Joshua fell on his face to the earth, and did worship, and said unto Him, What saith my Adon unto His servant? 15 And the Captain of the Army of hwhy said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is Holy. And Joshua did so.

This Captain of the Army of יהוה was the Messenger of hwhy, who was Yeshua.

Looking at the following words:

STIFF (STUBBORN)

The Hebrew word for stiff (stubborn) is "kah-sheh"- Kuph, Shin, Heh (קשה). It is from Strong's Concordance number 7186, and its definition

From H7185; severe (in various applications): - churlish, cruel, grievous, hard ([-hearted], thing), heavy, + impudent, obstinate, prevailed, rough (-ly), sore, sorrowful, stiff ([-necked]), stubborn, + in trouble.

from 7185 "kah-shah" (קשה), and its definition

A primitive root; properly to be dense, that is, tough or severe (in various applications): - be cruel, be fiercer, make grievous, be ([ask a], be in, have, seem, would) hard (-en, [labour], -ly, thing), be sore, (be, make) stiff (-en, [-necked]).

NECK

The Hebrew word for neck is "oh-reph"- Ayin, Resh, Peh Sophit (ערף). It is from Strong's Concordance number 6203, and its definition

From H6202; the nape or back of the neck (as declining); hence the back generally (whether literally or figuratively): - back ([stiff-]) neck ([-ed]).

from 6202 "ah-raph" (ערף), and its definition

A primitive root (rather identical with H6201 through the idea of sloping); properly to bend downward; but used only as a denominative from H6203, to break the neck; hence (figuratively) to destroy: - that is beheaded, break down, break (cut off, strike off) neck.

from 6201 "ah-raph" (ערף), and its definition

A primitive root; to droop; hence to drip: - drop (down).

Notice that in verse six in this week's Torah portion passage that "you" is bold in pink. In the Hebrew grammar text, the pronoun is written in the feminine gender. This tells us that Moses was told to speak to the People's "soul". As I have noted in previous Torah portions, the soul is feminine. Moses was being told by hwhy that the People's soul as a whole was in jeopardy.

Verse seven

THE TENT OF APPOINTMENT

7 And Moses took את-the Tent, and was pitched by him from outside by the Camp, far from the Camp, and called to him at the Tent of Appointment. And was, any seeking יהוה went out to the Tent of Appointment which was from outside, by the Camp.

The original location of the Tent of Appointment was not in the center of the Camp, but "outside" of the Camp. This occurred before the army of the Camp was formed.

Verses eight through ten

8 And was, as Moses went out to the Tent, and all of the People, they arose, and a man of the entrance of his tent, they stood, and they regarded after Moses until he had went to the Tent. 9 And was, as Moses went (entered) to the Tent, the Pillar of the Cloud descended and stood at the Entrance of the Tent, and spoke with Moses. 10 And all of the People saw את-the Pillar of the Cloud standing at the Entrance of the Tent: and all the people arose, and they bowed, a man at the entrance of his tent.

What Moses and יהוה were doing was almost like a British royal ceremony when Queen Elizabeth comes to the Parliament for the annual British version of her "State of the Empire Address".

But wait a minute! This tent has not been made yet. It was not until later that the Tent of Appointment was not put together until the first day of the first Biblical month of the following year, which is noted in the Torah portion of P'kudey, in the book of Exodus

Exodus 40:1 And יהוה spoke to Moses, to say, 2 In the day of the first renewed month, on the one of the renewed month, you shall raise up את-the Tabernacle of the Tent of Appointment.

The Tent of Appointment was not put together until the first day of the first Biblical month of Aviv/Nissan of the next Biblical year, which was the second year of their journey in the wilderness. How does this week's Torah portion passage mention that they met at the Tent when it wasn't up yet? Was Moses jumping ahead of himself? Did the writing get messed up and placed it in the wrong page of the scroll/book? This is not the first time יהוה insert an a past or future account to interrupt the continuity of the chronology of events. We will never know why until we meet Yeshua.

Verse eleven

11 And יהוה spoke to Moses Faces to faces, as the which a man shall speak to his neighbor. And would return to the Camp: And his attendant (minister), Joshua, son of Nun, a young man, did not depart (withdraw) from the midst of the Tent.

This says that Moses met יהוה "faces to faces". In the Hebrew text, the phrase says "pahneem ehl pahneem" (פנים פנים אל). If we took it literally, it would say in English "faces to faces".

Looking at the word FACES

The Hebrew word for faces is "pah-neem"- Peh, Nun, Yod Mem Sophit (פנים). It comes from Strong's Concordance number 6440, and its definition

Plural (but always used as a singular) of an unused noun (פָּנֶה pâneh, paw-neh'; from 6437); the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.): - + accept, a (be-) fore (-time), against, anger, X as (long as), at, + battle, + because (of), + beseech, countenance, edge, + employ, endure, + enquire, face, favour, fear of, for, forefront (-part), form (-er time, -ward), from, front, heaviness, X him (-self), + honourable, + impudent, + in, it, look [-eth] (-s), X me, + meet, X more than, mouth, of, off, (of) old (time), X on, open, + out of, over against, the partial, person, + please, presence, prospect, was purposed, by reason, of, + regard, right forth, + serve, X shewbread, sight, state, straight, + street, X thee, X them (-selves), through (+ -out), till, time (-s) past, (un-) to (-ward), + upon, upside (+ down), with (-in, + stand), X ye, X you.

from 6437 "pah-nah" (פנה), and its definition

A primitive root; to turn; by implication to face, that is, appear, look, etc.: - appear, at [even-] tide, behold, cast out, come on, X corner, dawning, empty, go away, lie, look, mark, pass away, prepare, regard, (have) respect (to), (re-) turn (aside, away, back, face, self), X right [early].

That could be, but one of the items in The tent is called the Table of the Bread of Faces, which in the Hebrew text is "hashoolkhan Lekhem Paneem" (השלחן לחם פנים). As is noted later in the Torah, the Priests put out twelve loaves of bread, hence "the Bread of Faces" on the Table. So the Hebrew word "pahneem" is used in the plural sense, which is noted in the Torah portion of Emor, in the book of Leviticus

Leviticus 24:5 And you shall take flour, and you shall bake of her two ten (twoteen, twelve) cakes, two tenths shall be of the one cake. 6 And you shall set them of two rows, six of the row upon the Pure Table to the Face of יהוה.

That's twelve breads of faces, "plural". Back in this week's Torah portion passage where Moses met יהוה pahneem el pahneem. Is this "faces to faces", and if so, who are the other face or faces of each party? Is this יהוה, the Father, Yeshua and the Ruakh HaKodesh (the Holy Spirit) facing Moses and possibly his "spiritual descendants"? If it is not, why did יהוה use the plural form instead of the singular form "panah"? Something to think about.

The same phrase is found in the book of Judges, when Gideon was talking with a Messenger of יהוה, which is noted in the book of the Judges

Judges 6:22 And when Gideon perceived that he was a Messenger of יהוה, Gideon said, Alas, O Adonai יהוה! for because I have seen a Messenger of יהוה Face to face [Faces to faces (פנים אל פנים)].

Notice in verse eleven of this week's Torah portion passage that Joshua was called "a young man".

Looking at the word YOUNG MAN

The Hebrew word for young man is "nah-ahr"- Nun, Ayin, Resh (נער). It is from Strong's Concordance number 5288, and its definition

From H5287; (concretely) a boy (as active), from the age of infancy to adolescence; by implication a servant; also (by interchange of sex), a girl (of similar latitude in age): - babe, boy, child, damsel [from the margin], lad, servant, young (man).

from 5287 "nah-ahr" (נער), and its definition

A primitive root (probably identical with H5286, through the idea of the rustling of mane, which usually accompanies the lion’s roar); to tumble about: - shake (off, out, self), overthrow, toss up and down.

from 5286 "nah-ahr" (נער), and its definition

A primitive root; to growl: - yell.

How old was Joshua at this time? We find the hint, which is noted in the book of Joshua

Joshua 14:7 Forty years old was I when Moses, the servant of יהוה, sent me from Kadesh Barnea to espy out את-the land; and I brought him word again as it was in mine heart.

Joshua's account to spy out the land was a few months after this week's current Torah portion account at Mount Sinai. So we can say that Joshua was a young man of "forty years old" at the time Moses was talking to יהוה at Mount Sinai. We can say based on other accounts of "young men" that Joshua was the "oldest young man" in the scriptures by far beating Joseph by twelve years, which is noted in the Torah portion of Mikeyts, in the book of Genesis.

Genesis 41:9 And the Prince of the Cup Bearers spoke at את-Pharaoh, to say, I am with remembering את-My sins today (the day): 10 Pharaoh was wroth upon his servants, and gave me in gurding (observing, heeding) at the house of the Prince of the Executioners, me and את the Prince of the Bakers: 11 And we calm-dreamed a calm-dream at one night, I and he; a man according to the interpretation (translation) of his calm dream, we calm dreamed. 12 And was there with us a young man, a Hebrew (Hebrite), a servant to the Prince of the Executioners; and we accounted (enumerated, enrolled, scrolled, numbered) to him, and had interpreted (translated) to us את-our calm dreams; a man according to his calm-dream was interpreted (translated). 13 And was, as the which were interpreted (translated) to us, so was (happened); I was returned (restored) upon my station (office), and him was hanged.

This is the same Hebrew word in this Mikeyts passage, and the time that the Chief of the Cupbearers accounted his dream was two years before Joseph became Viceroy at thirty years old, which means that Joseph was a young man at "twenty eight" years old.

Looking at the word DEPART (WITHDRAW)

The Hebrew word for depart (withdraw) is "moosh"- Mem, Vav, Shin (מוש). It comes from Strong's Concordance number 4185, and its definition

A primitive root (perhaps rather the same as H4184 through the idea of receding by contact); to withdraw (both literally and figuratively, whether intransitively or transitively): - cease, depart, go back, remove, take away.

from 4184 "moosh" (מוש), and its definition

A primitive root; to touch: - feel, handle.

This is where we get our modern English word "mush", as in making a dog sled team move.

Verses twelve and thirteen

12 And Moses said to יהוה, See, You are saying to me, Ascend את-this People: and You, You have made me known את which You will send with me. And now, You have said, I know you in name, and also, You have found grace (favor) in My Eyes. 13 And now, if now I have found grace (favor) in Your Eyes, make me know now את-Your Way, and I will know You, by that, I may find grace (favor) in Your Eyes: and see that this Nation is Your People.

So if anyone asks, "Did anyone in the Torah wanted to know hwhy"? One can answer "Yes, it was Moses". In verse thirteen of this week's Torah portion passage, it says in the Hebrew "v'ey-dah-ah-kha" (ואדעך), literally "and I know you".

These are the four steps Moses revealed to us, especially to us as believers to learn to know יהוה in this week's Torah portion passage:

Step One: Do as He commanded us to do

Step Two: After we did as He commanded, tell Him we did as He commanded us

Step Three: Know Him by name

In our case as believers, יהוה, our Heavenly Father, because the apostle Paul said this, which is noted in his letter to the assembly in Rome

Romans 8:15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

I plead to those to have not said His Name in the letters written in the book to try saying it, because it "is" His Name.

Step Four: Tell Him we want to know Him

This is what we as believers in Yeshua are to do in our relationship with Him to know Him as we walk with Him in our lives.

Verse fourteen

יהוה'S RESPONSE TO MOSES

14 And said, My Face shall go, and I will make rest for you.

When יהוה said to Moses "and I will rest for you", Mark Biltz of El Shaddai Ministries noted that יהוה only gave Moses rest, but יהוה would not give rest to the People. Thank you Mark.

Notice that in verse six in this week's Torah portion passage that "you" is bold in pink. In the Hebrew grammar text, the pronoun is written in the feminine gender. This tells us that hwhy was told to speak to the Moses' "soul". As I have noted in previous Torah portions, the soul is feminine. This applies to us as believers in Yeshua that He will give our souls rest in Him, as Yeshua noted in the Gospel of Matthew

Matthew 11:28 Come unto Me, all ye that labour and are heavy laden, and I will give you rest.

!!!כבד לך יהוה

Verses fifteen and sixteen

MOSES' REPLY

15 And said to Him, If Your Face will not go, We shall not ascend from this (here). 16 And in what shall be known here that I, I and Your People have found grace (favor) in Your Eyes that is not in Your going with us, and we are distinguished (set apart), I and Your People, from all of the people who are upon the face of the Ground?

This was Moses' plea to hwhy to change His mind when He said in verse three of this week's Torah portion chapter

3 ...for I will not ascend in your nearness; for you are a severly stiff (stubborn) necked People:...

Verse seventeen

יהוה'S RESPONSE TO MOSES

17 And יהוה said to Moses, Also את-this word which you have spoken, I will do: for you have found grace (favor) in My Eyes, and I know you in name.

hwhy changes His mind and will go with the People. Our Heavenly Father can do the same for us as believers, because we are His children and knows us by name.

Indirectly related, Yeshua noted this, which is noted in the Gospel of John

John 14:12 Verily, verily, I say unto you, He that believeth on Me, the Works that I do shall he do also; and greater works than these shall he do; because I go unto My Father. 13 And whatsoever ye shall ask in My Name, that will I do, that the Father may be glorified in the Son. 14 If ye shall ask any thing in My Name, I will do it. 15 If ye love Me, keep My Commandments.

Verse eighteen

MOSES' REPLY

18 And said, Make me see now את-Your Glory.

Moses asked a tall request, and was asking boldly in a good way, just like his ancestor, Abraham, during the time that hwhy was going to see the cry of the people of Sodom and Amorrah, which is noted in the Torah portion of Vay-Yeyra, in the book of Genesis

Genesis 18:20 20 And יהוה said, The shrieking (outcry) of Sodom and Amorrah, for is abounding (multiplying), and their sin, for is much heavy of her; 21 I will descend (go down) now, and I will see that according to her cry that has come to Me they have done all of her; and if not, I will know. 22 And the Men, they faced away from there, and They went to Sodom: and Abraham, he was still standing to the Face of יהוה.

23 And Abraham approached, and said, That indeed (also) will You also subtract off (scrape off, shave off) the righteous with the wicked? 24 Perhaps shall exist fifty righteous in the midst of the city: that indeed (also) You will also subtract off (scrape off, shave off) and will You not spare (bear up) to the place, by that, fifty righteous which are in her nearness? 25 Far (Forbid) be to You from doing according to this word to have die the righteous with the wicked: and shall be as the righteous as the wicked?, Far (Forbid) be to You: the Judge of all of the Earth shall not do justly (orderly)? 26 And יהוה said, If I find in Sodom fifty righteous ones in the midst of the city, and I will spare (bear up) to all of the place on over them [(on their account (sake))]. 27 And Abraham answered and said, Behold now, I have undertaken (taken upon, yielded) to speak to Adonai, and I am dust and the ash: 28 Perhaps five shall lack the fifty righteous: will You make waste (make ruin) among the five את-all of the city? And said, I will not make waste (make ruin) If I find there forty and the five. 29 And added still to speak to Him, and said, Perhaps there shall be found there forty. And said, I will not do on over [(on the account, (sake))] of the forty. 30 And said, not now shall be to The Adonai anger, and I will speak: Perhaps shall be found there thirty. And said, I will not do her if I find there thirty. 31 And said, Behold now, I have undertaken (taken upon, yielded) to speak to Adonai: Perhaps shall be found there twenty. And the saying, I will not make waste (make ruin) on over [(on the account (sake))] of the twenty. 32 And said, Not now be angry to the Adonai, and I will speak surely the time: Perhaps shall be found there ten. And said, I will not make waste (make ruin) on over [(on the account (sake))] of the ten. 33 And יהוה went as the which had finished to speak to Abraham: and Abraham returned to his place.

Abraham became bold, in a good way, to bid down what few righteous were in the cities, and requested hwhy to spare the cities for the few righteous, his nephew's family, that lived there. If anyone wants to know who was the first person to bid down, (in the modern term "Jew Down"), Abraham was the first person to do it. The Jews got it from their Hebrew ancestor's "Hebrew Down" trait.

Verses nineteen and twenty

19 And said, I, I will make go over all of My Goodness upon (over) your face, and I will call (proclaim) in the Name of יהוה to your face; and I will engracen (favor) את-which I will engracen (favor), and I will mercify את-which I will mercify. 20 And said, You are not able to see את-My Face: for the Adam shall not see Me, and live.

A couple of people saw an Messenger of יהוה and did not die. The first one was Gideon, which is noted in the book of the Judges

Judges 6:11 And there came a Messenger of יהוה, and sat under an oak which was in Ophrah, that pertained unto Joash, the Abiezrite: and his son, Gideon, threshed wheat by the winepress, to hide it from the Midianites. 12 And the Messenger of יהוה appeared unto him, and said unto him, יהוה is with thee, thou mighty man of valour. 13 And Gideon said unto him, Oh Adonai, if יהוה be with us, why then is all this befallen us? And where be all His miracles which our fathers told us of, saying, Did not יהוה bring us up from Egypt? But now יהוה hath forsaken us, and delivered us into the hands of the Midianites. 14 And יהוה looked upon him, and said, Go in this thy might, and thou shalt save את-Israel from the hand of the Midianites: have not I sent thee? 15 And he said unto him, Adonai, wherewith shall I save את-Israel? Behold, my family is poor in Manasseh, and I am the least in my father's house. 16 And hwhy said unto him, Surely I will be with thee, and thou shalt smite את-the Midianites as one man. 17 And he said unto Him, If now I have found grace in Thy Eyes, then shew me a sign that Thou talkest with me. 18 Depart not hence, I pray Thee, until I come unto Thee, and bring forth את-my present, and set it before Thee. And he said, I will tarry until thou come again. 19 And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto Him under the oak, and presented it. 20 And the Messenger of the Elohim said unto him, Take את-the flesh and את-the unleavened cakes, and lay them upon this rock, and pour out את-the broth. And he did so. 21 Then the Messenger of יהוה put forth את-the end of the staff that was in His hand, and touched את-the flesh and את-the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the Messenger of יהוה departed out of his sight. 22 And when Gideon perceived that He was a Messenger of יהוה, Gideon said, Alas, O Adonai, יהוה! for because I have seen a Messenger of יהוה Face to face. 23 And יהוה said unto him, Peace be unto thee; fear not: thou shalt not die.

Also Samson's mother and father saw the Messenger of יהוה and did not die, which is noted in the book of the Judges

Judges 13:13 And the Messenger of יהוה said unto Manoah, Of all that I said unto the woman let her beware. 14 She may not eat of any thing that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean thing: all that I commanded her let her observe. 15 And Manoah said unto the Messenger of יהוה, I pray thee, let us detain Thee, until we shall have made ready a kid for Thee. 16 And the Messenger of יהוה said unto Manoah, Though thou detain Me, I will not eat of thy bread: and if thou wilt offer an Elevation Offering (Ascension Offering, Burnt Offering)(, thou must offer it unto יהוה. For Manoah knew not that He was a Messenger of יהוה.

17 And Manoah said unto the Messenger of יהוה, What is Thy Name, that when Thy Words come to pass we may do Thee honour? 18 And the Messenger of יהוה said unto him, Why askest thou thus after My Name, seeing it is secret? 19 So Manoah took a kid with a Food Offering, and offered it upon a rock unto יהוה: and the Messenger did wondrously; and Manoah and his wife looked on. 20 For it came to pass, when the flame went up toward heaven from off the altar, that the Messenger of יהוה ascended in the flame of the altar. And Manoah and his wife looked on it, and fell on their faces to the ground. 21 But the Messenger of hwhy did no more appear to Manoah and to his wife. Then Manoah knew that He was an angel of יהוה.

22 And Manoah said unto his wife, We shall surely die, because we have seen Elohim. 23 But his wife said unto him, If יהוה were pleased to kill us, he would not have received an Elevation Offering and a Food Offering at our hands, neither would He have shewed us all these things, nor would as at this time have told us such things as these.

Verses twenty-one through twenty three

21 And יהוה said, Behold, a place of Me, and you shall stand upon (over) the cliff rock (cramped rock): 22 And shall be, in My Glory going over, and I will set you in the cleft of the cliff rock (cramped rock), and I will cover (screen, hedge, protect, defend) My Palm upon (over) you unto My going over: 23 And I will remove את-My Palm, and you will see My Behindness (Back): and My Face shall not be seen.

The reason יהוה said to Moses that People cannot see Him and live, because for one thing, Moses and hwhy are not in the Tent of Appointment where they can see each other Faces to faces, as mentioned earlier in this chapter. It was יהוה's Mercy that He did not show His Face to him outside the Tent lest he died.

This is most likely the first time since Adam and Khavah (Eve) that יהוה literally touched a human being, and it was Moses. This is probably the first noting of a hymnal "He Touched Me" came from. :)

According to sources, the cleft of the rock is located at the mountain of Mount Sinai at Jebel al Lawz in northeastern Saudi Arabia. This is a sketch not to scale showing the loccation of the cleft of the rock at Mount Sinai

These are pictures of the location of the cleft of the rock at Mount Sinai

Looking from the location from the base of the mountain

This is a possible image of an area of the cleft of the rock at Mount Sinai. It shows the very top section of Mount Sinai where Moses met יהוה.

CHAPTER 34
Exodus 34:1-35

Exo 34:1 And יהוה said to Moses, Vessel out (Carve out) for yourself two Tablets of Stones like the first ones: and I will write upon the Tablets את-the Words which they were upon the Tablets of the first ones which you shever-broke. 2 And be ready (prepared) for (by) the breaking period (morning), and you shall ascend in the breaking period (morning) to Mount Sinai, and you shall stand by Me there upon the head of the Mountain. 3 And a man shall not ascend with you, and also, a man shall not be seen on any of the Mountain; also the flocks and the herds, they shall not tend (feed) to the front of that Mountain. 4 And two Tablets of Stones were vesseled out (carved out) like the first ones; and Moses rose up early (started early, loaded up early) in the breaking period (morning), and ascended to Mount Sinai as the which יהוה commanded him, and took in his hand the two Tablets of Stones.

5 And יהוה descended (came down) in the Cloud, and stood with him there, and called on the Name of יהוה.

6 And יהוה went over upon his face, and proclaimed (called), יהוה !יהוה El! Merciful and gracious (kindness), slow of anger, and multiple of kindness and truth, 7 keeping kindness for thousands, carrying away (bearing) iniquity and the transgression and the sin, and the unpunished (guiltless, blameless), not shall make unpunished (guiltless, blameless); visiting the iniquity of the fathers upon the sons, and upon the sons of sons, upon (over) the threes, and upon (over) the fours.

8 And Moses hasted (hurried), and stooped (bent down, bowed the head) to the Earth, and worshipped. 9 And said, If now, I have found grace (favor) in Your Eyes, Adonai (my Lord, my Master), shall go now, Adonai (my Lord, my Master), in our nearness; for he is a stiff (stubborn) necked People; and You will forgive for our iniquity and for our sin, and inherit us. 10 And said, Behold, I am cutting a Covenant: before (at the front of) all of your People I will do wonders (miracles) which they have not been created in all of the Earth and in all of the nations: And all of the People which you are in his nearness shall see את-the Doing (Work) of יהוה which I am doing with you, for he is revering (awesome, fearing).

11 Take heed (Guard, Observe) for yourself את which I am commanding you today: behold, I will drive out from your face את-the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. 12 Take heed (Guard, Watch, Observe, Keep) to yourself, lest you cut a covenant to the dwellers of the land which you shall be entering (going) upon (over) her, lest shall be for a snare in your nearness: 13 For you shall tear down (pull down, beat down, throw down) את-their altars, and you shall shever-break את-their pillar images, and you shall cut down את-their asherahs: 14 For you shall not worship to another el: for יהוה Jealous is His Name. He is a jealous El [(He is El Jealous)]: 15 Lest you cut a covenant to the dwellers of the land, and they harlotize (whore) after their elohim, and they sacrifice to their elohim, and calls to you, and you eat from his sacrifice; 16 And you take from their daughters for your sons, and their daughters, they harlotize (whore) after their elohim, and they have את-your sons harlotize (whore) after their elohim. 17 You shall not do (make) for yourself casted (molten, masked) elohim.

18 את-You shall guard (observe, heed) the Feast of the Unleavened. Seven days you shall eat unleavened, which I commanded you, by the Appointed Time of the renewed month of the Aviv: for you came out from Egypt in the renewed month of the Aviv.

19 Every firstling (opener) of the womb belongs to Me; and all of your livestock of your remembered one (males), a firstling (opener) of an ox and the lamb. 20 And you shall redeem a firstling (opener) of a donkey on a lamb: and if you cannot redeem, and you shall break neck him. You shall redeem every firstborn of your sons, and they shall not appear at My Face empty.

21 Six days you shall work, and in the seventh day you shall desist (cease, rest): you shall desist (cease, rest) in plowing and in harvest.

22 And you shall do for yourself the Feast of Weeks, the first fruits of the harvest of wheat; and the Feast of the Ingathering of the cycle of the year. 23 Three times in the year shall all of your remembered ones (males) see את-the Face of the Adon (Lord, Master) יהוה, Elohim of Israel. 24 For I will dispossess nations from your face, and I will broaden את-your border: and a man shall not covet (desire, delight, lust) את-your land in your ascending to see (appear at) את-the Face of יהוה, your Elohim, three times in the year.

25 You shall not slaughter the blood of My Sacrifice upon leaven (leavened bread); and shall not remain the Sacrifice of the Feast of the Passover by the breaking period (morning).

26 You shall bring the first of the Firstfruits of your ground at the House of יהוה, your Elohim.

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

27 And יהוה said to Moses, Write for yourself את-these Words: for upon the Mouth of these Words I will cut a Covenant with you and את-Israel. 28 And was there with יהוה forty days (daily) and forty nights; did not eat bread and did not drink water. And wrote upon the Tablets את the Words of the Covenant, the Ten Words.

29 And was, in Moses descending (going down) from Mount Sinai, and the Two Tablets of the Testimony (Witness) were in the hand of Moses in his descending (going down) from the Mountain, and Moses did not know for the skin of his face was shining forth (shooting rays, shooting horns) in his speaking with Him. 30 And Aaron and all of the Sons of Israel saw את-Moses, and behold, the skin of his face was shining forth (shooting rays, shooting horns); and they were afraid with approaching to him. 31 And Moses called to them; and Aaron and all of the Rulers among the Congregation, they returned to him: and Moses spoke to them. 32 And after thus, all of the Sons of Israel, they approached: and commanded them את all which יהוה had spoken with him in Mount Sinai. 33 And Moses finished with speaking with them, and gave a veil upon (over) his face. 34 And Moses in coming to the Face of יהוה to speak with Him, shall remove את-the veil until he came out; and would come out, and would speak to the Sons of Israel את which was commanded. 35 And the Sons of Israel, they saw את-the face of Moses, for the skin of the face of Moses was shining forth (shooting rays, shooting horns): and Moses returned את-the veil upon (over) his face again until he had gone [(he went)] to speak with Him.

(NOTE: Not all verses will have comments)

Verses one through four

THE SECOND TABLETS OF STONES AND MOSES' THIRD ASCENT TO THE HEAD OF THE MOUNTAIN

1 And יהוה said to Moses, Vessel out (Carve out) for yourself two Tablets of Stones like the first ones: and I will write upon the Tablets את-the Words which they were upon the Tablets of the first ones which you shever-broke. 2 And be ready (prepared) for (by) the breaking period (morning), and you shall ascend in the breaking period (morning) to Mount Sinai, and you shall stand by Me there upon the head of the Mountain. 3 And a man shall not ascend with you, and also, a man shall not be seen on any of the Mountain; also the flocks and the herds, they shall not tend (feed) to the front of that Mountain. 4 And two Tablets of Stones were vesseled out (carved out) like the first ones; and Moses rose up early (started early, loaded up early) in the breaking period (morning), and ascended to Mount Sinai as the which יהוה commanded him, and took in his hand the two Tablets of Stones.

יהוה did not get angry with Moses for breaking the Tablets of Stones, because יהוה knew and understood what Moses did by breaking the Tablets by saving the Israelites from potential death. As noted in chapter thirty two of this week's Torah portion, if Moses kept the Tables in tact, it meant the People's fate would have been potential death.

It sounded like that Joshua was not allowed to go with Moses on his second ascent. It is very possible that Joshua was left to tend the People this time, and to keep them in order, and to make sure they did not do anything of like manner again.

Notice that יהוה reiterated a "No Tresspassing" statement for the People and animals.

Notice that in verse three in this week's Torah portion passage that "you" is bold in pink. In the Hebrew grammar text, the pronoun is written in the feminine gender. This tells us that יהוה did not want the People to ascend with Moses' "soul" to the Mountain. As I have noted in previous Torah portions, the soul is feminine.

!!!כבד לך יהוה

These are some images of the top of the Mountain where Moses stood with יהוה

These are images of the top of Mount Sinai looking down

This is a side view loooking from the top of Mount Sinai on the left

Verses five through seven

5 And יהוה descended (came down) in the Cloud, and stood with him there, and called on the Name of יהוה.

Monte Judah of Lion and Lamb Ministries in his July 2004 edition of Yavoh magazine, in his article "The Jots and Tittles of Moses" noted this regarding the enlarged Nun:

"The letter Nun means life (the quickening of life). It is a picture of a fish suddenly swimming away. The letter Nun here and its placement in the thirteen attributes of God’s mercy emphasized something about the tenth attribute. God preserves (keeps) the mercy that our Fathers Abraham, Isaac, and Jacob received for us. We receive the benefit of our fathers for a thousand generations. It is about our heritage and our inheritance from our fathers”.

We will also see later in this week's Torah portion what the application is to this enlarged Nun.

Also in this week's Torah portion passage regarding the iniquities on the three and the fours, commonly translated as the third and fourth generation, is mention for a total of four times in the entire Tanakh, and they are all located in the Torah. This week's Torah portion passage is one of them. These are the other three, which are noted in the Torah portion of Yithro, in the book of Exodus, in the Torah portion of Sh'lakh L'kha, in the book of Numbers, and in the Torah portion of Va'Ethkhanan, in the book of Deuteronomy

Exodus 20:4 You shall not do (make) for yourself a vessel image (carved image), and any image (form, likeness) which is in the Heavens from with above, and the which is in the Earth from below, and the which is in the waters from underneath to the Earth: 5 You shall not bow to them, and you shall not serve them: for I am יהוה, your Elohim, am a Jealous El [(am El Jealous)], visiting the iniquity of the fathers, upon the sons, upon the threes, and upon the fours for hating Me; 6 And doing kindness to the thousands for loving Me, and for keeping (guarding, observing, heeding) My Commandments.

Numbers 14:18 יהוה is slow (patient, deferring) of anger, and much of mercy, bearing away the iniquity and the transgression, and clearing (acquitting), shall not clear (acquit), visiting the iniquity of the fathers upon the sons, upon the threes and upon the fours.

Deuteronomy 5:9 You shall not bow to them, and you shall not serve them: for I, יהוה, your Elohim, am a Jealous El, visiting the iniquity of the fathers upon the sons, and upon the threes, and upon the fours for hating Me, 10 and doing (making) mercy to thousands for loving Me and for keeping My Commandments.

Why didn't יהוה repeat this throughout the Tanakh? I don't have an answer to that at this time.

Verses eight and nine

8 And Moses hasted (hurried), and stooped (bent down, bowed the head) to the Earth, and worshipped. 9 And said, If now, I have found grace (favor) in Your Eyes, Adonai (my Lord, my Master), shall go now, Adonai (my Lord, my Master), in our nearness; for he is a stiff (stubborn) necked People; and You will forgive for our iniquity and for our sin, and inherit us.

Moses requests יהוה to pardon again their iniquity, after he broke the Tablets of the Stones. In another way, Moses had to break the first tablets, so that hwhy would not judge them by the written Word on them, which would have sealed their deaths.

Verse ten

יהוה'S RESPONSE

10 And said, Behold, I am cutting a Covenant: before (at the front of) all of your People I will do wonders (miracles) which they have not been created in all of the Earth and in all of the nations: And all of the People which you are in his nearness shall see את-the Doing (Work) of יהוה which I am doing with you, for he is revering (awesome, fearing).

Is hwhy playing the role of Laban? This is a "non-answer" answer that He stated to Moses. Why did He not say "yes"?

Note the phrase "the Work of יהוה" and "he" is revering. These show us that He is referring to Yeshua.

Notice that this week's Torah portion passage that "you" is bold in pink. In the Hebrew grammar text, the pronoun is written in the feminine gender. This tells us that יהוה told Moses that he will show the People His Work with Moses' "soul". As I have noted in previous Torah portions, the soul is feminine. This applies to us as believers in the Messiah when He works with our souls and spirits via the Ruakh HaKodesh (the Holy Spirit).

!!!כבד לך יהוה

Verse eleven

11 Take heed (Guard, Observe) for yourself את which I am commanding you today: behold, I will drive out from your face את-the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.

He repeats His Plan to Moses from the previous chapter of this week's Torah portion. In other words, יהוה is saying again that I have not given up My plan for the Israelites.

Looking at their names and their definitions:

Amorite (In Hebrew "Eh-moh-ree" (אמרי) (S567)): demand, call, clarify, charge
Canaanite (In Hebrew "K'nah-ahn" (כנען) (S3667)): Humiliation, vanquish, humble, subdue
Hittite (In Hebrew "Kheet-tee" (חתי) (S2860)): Terror, postrate, break down, abolish, afraid, amaze, beat down, discourage
Perizzite (In Hebrew "P'ree-zee" (פרזי) (S6522)): Separate inhabitant of an open country
Hivite (In Hebrew "Khee-vee" (חוי) (S2340)): Villager, lifegiving, living place, encampment, declare, show
Jebusite (In Hebrew "Y'voo-see" (יבוסי) (S2983)): Trodden, tread down, polluted

Putting them in a list form based on their characteristics, this is what they display:

Amorites: Demander [Impatient]
Canaanites: Humiliater, Subduer [Suppressor]
Kenites: Wailers, lamenter [Cry Babies]
Hittite: Terror [Bullies]
Perizzites: Separater (Divider) [Democrats]
Hivites: Living place (Life Support for the enemy), also Showing Off
Jebusites: Polluter (Profaner)

All of these tribes have negative traits attached to their identities. The Israelites were to destroy each of these Canaanite tribes bearing these negativie characteristics. We as believers in the Messiah today have to deal with these spiritual negative charateristics in our spiritual lives, and we need to destroy them with the help of Yeshua, through the Ruakh HaKodesh (the Holy Spirit).

!!!כבד לך יהוה

Verses twelve through seventeen

12 Take heed (Guard, Watch, Observe, Keep) to yourself, lest you cut a covenant to the dwellers of the land which you shall be entering (going) upon (over) her, lest shall be for a snare in your nearness: 13 For you shall tear down (pull down, beat down, throw down) את-their altars, and you shall shever-break את-their pillar images, and you shall cut down את-their asherahs: 14 For you shall not worship to another el: for יהוה Jealous is His Name. He is a jealous El [(He is El Jealous)]: 15 Lest you cut a covenant to the dwellers of the land, and they harlotize (whore) after their elohim, and they sacrifice to their elohim, and calls to you, and you eat from his sacrifice; 16 And you take from their daughters for your sons, and their daughters, they harlotize (whore) after their elohim, and they have את-your sons harlotize (whore) after their elohim. 17 You shall not do (make) for yourself casted (molten, masked) elohim.

יהוה based this to the account from Isaac's warning to Jacob to not intermarry with the daughters of Canaan, which is noted in the Torah portion of Toldoth, in the book of Genesis

Genesis 28:1 And Isaac called to Jacob, and blessed him, and commanded him, and said to him, You shall not take a wife from the daughters of Canaan.

This is so, because Noah cursed Canaan, which is noted in the Torah portion of Noakh, in the book of Genesis

Genesis 9:20 And Noah began being a man of the Ground and planted a vineyard: 21 and drank from the wine, and was drunk; and was uncovered (exposed) in the midst of her tent. 22 And Ham, the father of Canaan, saw את the nakedness of his father, and told his two brethren among the outside, 23 and Shem and the Japheth took את-the clothing, and set (put, laid) him upon their two shoulders, and they went backwards, and they concealed (covered) את-the nakedness of their father; and their faces were backward, and they, they did not see the nakedness of their father. 24 And Noah awoke from his wine and knew את which the younger (little, smaller) son of his had done unto him, 25 and said, Cursed be Canaan; a servant (slave) of servants (slaves) shall be to his brothers.

Noah cursed Canaan for the result of Ham exposing his nakedness. The issue is that Canaan is Ham's last born son, which is noted in the Torah portion of Noakh, which is noted in the book of Genesis

Genesis 10:6 And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.

Canaan is the fourth born- the last born- of Ham. Why did Noah curse him? Why didn't he curse Ham's firstborn?

Looking at the word CANAAN

The Hebrew Word for Canaan is "K'nah-ahn"- Kaph, Nun, Ayin, Nun Sophit (כנען). It is from Strong's concordance number 3667, and its definition

From H3665; humiliated; Kenaan, a son of Ham; also the country inhabited by him: - Canaan, merchant, traffick.

from 3665 "kah-nah" (כנע), and its definition

A primitive root; properly to bend the knee; hence to humiliate, vanquish: - bring down (low), into subjection, under, humble (self), subdue.

Canaan must have been born that his appearance was "humiliating", or he was born in a humiliating way. It also means "subdued". Whatever the circumstance, Noah chose Canaan on the account of his name's sake. Canaan became the "scapegoat" for his father exposing Noah's nakedness. In summary, Ham "humiliated" his father, Noah, by exposing his nakedness to his brothers, so Noah judged Ham's acts against him by cursing "humility" and/or "subdued", a.k.a. "Canaan"!

The Jewish People had to get rid of their foreign wives, which is noted in the book of Ezra

Ezra 9:1 Now when these things were done, the princes came to me, saying, The People of Israel, and the Priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. 2 For they have taken of their daughters for themselves, and for their sons: so that the Holy Seed have mingled themselves with the people of those lands: yea, the hand of the Princes and Rulers hath been chief in this trespass. 3 And when I heard את-this word, I rent את-my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied. 4 Then were assembled unto me every one that trembled at the Words of the Elohim of Israel, because of the transgression of those that had been carried away; and I sat astonied until the Food (Grain) Offering of the Mixing Period (Evening). 5 And at the Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering) of the Mixing Period (Evening) I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto יהוה, my Elohim, 6 And said, O my Elohim, I am ashamed and blush to lift up my face to Thee, my Elohim: for our iniquities are increased over our head, and our trespass is grown up unto the heavens. 7 Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our Priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. 8 And now for a little space grace hath been shewed from יהוה את, our Elohim, to leave us a remnant to escape, and to give us a nail in his Holy Place, that our Elohim may lighten our eyes, and give us a little reviving in our bondage. 9 For we were bondmen; yet our Elohim hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up את-the House of our Elohim, and to repair את-the desolations thereof, and to give us a wall in Judah and in Jerusalem. 10 And now, O our Elohim, what shall we say after this? For we have forsaken Thy Commandments, 11 Which Thou hast commanded by Thy servants, the prophets, saying, The land, unto which ye go to possess it, is an unclean land with the filthiness of the people of the lands, with their abominations, which have filled it from one end to another with their uncleanness. 12 Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their wealth for ever: that ye may be strong, and eat את-the good of the land, and leave it for an inheritance to your sons unto ages. 13 And after all that is come upon us for our evil deeds, and for our great trespass, seeing that Thou, our Elohim, hast punished us less than our iniquities deserve, and hast given us such deliverance as this; 14 Should we again break Thy Commandments, and join in affinity with the people of these abominations? Wouldest not Thou be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping? 15 יהוה, Elohim of Israel, Thou art Righteous: for we remain yet escaped, as it is this day: behold, we are before Thee in our trespasses: for we cannot stand before Thee because of this.

Ezra 10:1 Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the House of the Elohim, there assembled unto him out of Israel a very great Congregation of men and women and children: for the People wept very sore. 2 And Shechaniah, son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our Elohim, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing. 3 Now therefore let us make a covenant with our Elohim to put away all of the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the Commandment of our Elohim; and let it be done according to the Torah. 4 Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it. 5 Then arose Ezra, and made את-the Chief Priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware. 6 Then Ezra rose up from before the House of the Elohim, and went into the chamber of Johanan, the son of Eliashib: and when he came thither, he did eat no bread, nor drink water: for he mourned because of the transgression of them that had been carried away. 7 And they made proclamation throughout Judah and Jerusalem unto all the sons of the captivity, that they should gather themselves together unto Jerusalem; 8 And that whosoever would not come within three days, according to the counsel of the Princes and the Elders, all his substance should be forfeited, and himself separated from the Congregation of those that had been carried away. 9 Then all of the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. It was the ninth month, on the twentieth day of the month; and all of the People sat in the street of the House of the Elohim, trembling because of this matter, and for the great rain. 10 And Ezra, the Priest, stood up, and said unto them, Ye have transgressed, and have taken strange wives, to increase the trespass of Israel. 11 Now therefore make confession unto יהוה, Elohim of your fathers, and do His Pleasure: and separate yourselves from the people of the land, and from the strange wives. 12 Then all the Congregation answered and said with a loud voice, As thou hast said, so must we do. 13 But the People are many, and it is a time of much rain, and we are not able to stand without, neither is this a work of one day or two: for we are many that have transgressed in this thing. 14 Let now our Rulers of all the Congregation stand, and let all them which have taken strange wives in our cities come at the Appointed Times, and with them the Elders of every city, and the Judges thereof, until the Fierce Wrath of our Elohim for this matter be turned from us. 15 Only Jonathan, son of Asahel, and Jahaziah, son of Tikvah, were employed about this matter: and Meshullam and Shabbethai, the Levite, helped them. 16 And the sons of the captivity did so. And Ezra, the Priest, with certain Chief of the fathers, after the house of their fathers, and all of them by their names, were separated, and sat down in the first day of the tenth month to examine the matter. 17 And they made an end with all the men that had taken strange wives by the first day of the first month. 18 And among the sons of the Priests there were found that had taken strange wives: namely, of the sons of Jeshua, the son of Jozadak, and his brethren; Maaseiah, and Eliezer, and Jarib, and Gedaliah. 19 And they gave their hands that they would put away their wives; and being guilty, they offered a ram of the flock for their trespass. 20 And of the sons of Immer; Hanani, and Zebadiah. 21 And of the sons of Harim; Maaseiah, and Elijah, and Shemaiah, and Jehiel, and Uzziah. 22 And of the sons of Pashur; Elioenai, Maaseiah, Ishmael, Nethaneel, Jozabad, and Elasah. 23 Also of the Levites; Jozabad, and Shimei, and Kelaiah, (the same is Kelita,) Pethahiah, Judah, and Eliezer. 24 Of the singers also; Eliashib: and of the porters; Shallum, and Telem, and Uri. 25 Moreover of Israel: of the sons of Parosh; Ramiah, and Jeziah, and Malchiah, and Miamin, and Eleazar, and Malchijah, and Benaiah. 26 And of the sons of Elam; Mattaniah, Zechariah, and Jehiel, and Abdi, and Jeremoth, and Eliah. 27 And of the sons of Zattu; Elioenai, Eliashib, Mattaniah, and Jeremoth, and Zabad, and Aziza. 28 Of the sons also of Bebai; Jehohanan, Hananiah, Zabbai, and Athlai. 29 And of the sons of Bani; Meshullam, Malluch, and Adaiah, Jashub, and Sheal, and Ramoth. 30 And of the sons of Pahathmoab; Adna, and Chelal, Benaiah, Maaseiah, Mattaniah, Bezaleel, and Binnui, and Manasseh. 31 And of the sons of Harim; Eliezer, Ishijah, Malchiah, Shemaiah, Shimeon, 32 Benjamin, Malluch, and Shemariah. 33 Of the sons of Hashum; Mattenai, Mattathah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei. 34 Of the sons of Bani; Maadai, Amram, and Uel, 35 Benaiah, Bedeiah, Chelluh, 36 Vaniah, Meremoth, Eliashib, 37 Mattaniah, Mattenai, and Jaasau, 38 And Bani, and Binnui, Shimei, 39 And Shelemiah, and Nathan, and Adaiah, 40 Machnadebai, Shashai, Sharai, 41 Azareel, and Shelemiah, Shemariah, 42 Shallum, Amariah, and Joseph. 43 Of the sons of Nebo; Jeiel, Mattithiah, Zabad, Zebina, Jadau, and Joel, Benaiah. 44 All these had taken strange wives: and some of them had wives by whom they had sons.

Look at the efforts that the Priests had to go through on the first day of the tenth Biblical month of Tevet to the first day of the first Biblical month of the new Biblical year, three months, so they can be purified by the tenth day of the first month of Tevet before the future Feast of the Passover and the future Feast of the Unleavened Bread activities. All of these two chapters are based on this week's Torah portion passage. It is almost as if one easily lied to someone and then had to go through a tough and harder process to get right by one's own admittance. That's not easy. This Ezra account was a similar matter. It would not have been tough to get rid of their foreign wives, but it was harder to get rid of their children from their own seed in order to get right, keep and follow hwhy's Commandment which they didn't do. Look at how far the People in the Southern House of Judah have fallen away from His Word. It was much easier for their grandparents in their day to get right than it is for this generation.

Looking at verse fourteen of this week's Torah portion passage, in the Hebrew text, the Hebrew word for other is "ah-kheyr"- Aleph, Khet, Resh (אחר), but also looking at the Hebrew text, the letter Resh is enlarged

Monte Judah of Lion and Lamb Ministries in his July 2004 edition of Yavoh magazine, in his article "The Jots and Tittles of Moses" noted the enlarged Resh

“The letter Resh means head of or the chief person. The letter has been made larger to understand that anything or anyone that is made larger than the head over God is another god. This teaching is referenced to another enlarged letter – the enlarged Dalet in Deut 6:4. The only difference between the Hebrew word for One (echad) and the word for “other” or “alien” (echar) is the letter Dalet or Resh. If you will notice, there is a very minute difference between the letter ( - ). Moses wanted to make sure that we never referred to “other” or “alien” gods as “One” nor refer to our God in the Shema as an “alien” god”.

Earlier, in verse verse seven of this week's Torah portion passage, I commented about the enlarged Nun. If we add the enlarged Nun to the enlarged Resh and we get the word "Neyr" (נר), and this Hebrew word means "light".

King David gives us the hint of the light, which is noted in the book of Psalms

Psalm 132:17 There will I make the Horn of David to bud: I have ordained a Lamp (rn) for mine anointed.

The enlarged texts was trying to tell us the "light" is a future prophecy for the coming of Yeshua, "the "Light of the World", which is noted in the Gospel of John

John 12:46 I am come a Light into the world, that whosoever believeth on me should not abide in darkness.

17 You shall not make for yourself casted (molten) elohim.

Notice that in verse seventeen of this week's Torah portion passage that "yourself" is bold in pink. In the Hebrew grammar text, the pronoun is written in the feminine gender. This tells us that hwhy was telling the People's "soul" to not to make elohim for themselves, because it takes away their souls from focusig on יהוה. As I have noted in previous Torah portions, the soul is feminine. This also applies to us as believers in the Messiah that we don't make elohim within our own souls.

!!!כבד לך יהוה

Verses eighteen through twenty four

THE THREE ANNUAL APPOINTED TIME VISITATIONS TO יהוה

18 את-You shall guard (observe, heed) the Feast of the Unleavened. Seven days you shall eat unleavened, which I commanded you, by the Appointed Time of the renewed month of the Aviv: for you came out from Egypt in the renewed month of the Aviv.

19 Every firstling (opener) of the womb belongs to Me; and all of your livestock of your remembered one (males), a firstling (opener) of an ox and the lamb. 20 And you shall redeem a firstling (opener) of a donkey on a lamb: and if you cannot redeem, and you shall break neck him. You shall redeem every firstborn of your sons, and they shall not appear at My Face empty.

21 Six days you shall work, and in the seventh day you shall desist (cease, rest): you shall desist (cease, rest) in plowing and in harvest.

22 And you shall do for yourself the Feast of Weeks, the first fruits of the harvest of wheat; and the Feast of the Ingathering of the cycle of the year. 23 Three times in the year shall all of your remembered ones (males) see את-the Face of the Adon (Lord, Master) יהוה, Elohim of Israel. 24 For I will dispossess nations from your face, and I will broaden את-your border: and a man shall not covet (desire, delight, lust) את-your land in your ascending to see (appear at) את-the Face of יהוה, your Elohim, three times in the year.

Question: "Why did יהוה say to have these three feasts for the males to go to יהוה"? Because these feasts are during "the harvest times". יהוה set up these three feast times during the harvest season, because it is when produce is abundant, and it was an apportune time for all the Israelite males to produce the first fruits of their harvest to יהוה. So why not celebrate the harvest times with יהוה during these three appointed feasts?

Question: "Was the Feast of Ingathering during the traditional new year of Rosh Hashanah:?

This is what this Torah says in the King James Version

(KJV) Exodus 34:18 The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt. 19 All that openeth the matrix is mine; and every firstling among thy cattle, whether ox or sheep, that is male. 20 But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty. 21 Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest. 22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end. 23 Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel. 24 For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.

Notice that the King Jams Version uses the translation "end", which is presumably what we would typically understand it to be the new year, but I want to show the definition of this word

Looking at the word END

The Hebrew word for end is "t'koo-phah"- Tav, Kuph, Vav, Peh, Heh (תקופה). It is from Strong's Concordance number 8622, and its definition

From H5362; a revolution, that is, (of the sun) course, (of time) lapse: - circuit, come about, end.

from 5362 "nah-kaph" (נקף), and its definition

A primitive root; to strike with more or less violence (beat, fell, corrode); by implication (of attack) to knock together, that is, surround or circulate: - compass (about, -ing), cut down, destroy, go round (about), inclose, round.

One can also add "cycle" to the definition list.

Based on the context of this account, these three times the men were to see hwhy in Jerusalem during these feasts of Unleavened Bread, First Fruits (Shavuoth/Pentecost) and Ingathering (Sukkoth/Booths/Tabernacles), are based on the times of the "harvesting periods". One could use the word "end", but in my opinion, it is not a common definition, and it is not the best translatation. In my opinion, it is better to use "course" or "cycle". This means, based on the context of these three times of their visits to Jerusalem during each of the three harvesting periods, this word is referring to "the Harvest Cycle" of the Biblical year. It is not culturally possible, nor is it culturaly common, to do any harvesting between the eighth and the twelfth Biblical months of "the Biblical Year's Harvest Cycle".

Now that this definition has been clarified, this is the emphasis of verse twenty two of this week's Torah portion passage:

Exodus 34:22 And you shall do for yourself the Feast of Weeks of the first fruits of the harvest of wheat, and the Feast of the Ingathering of the cycle [the "Harvest Cycle"] of the year.

Rosh Hashannah is a religious Jewish traditional doctrine that was made up, which I will explain in a moment. This is what Wikipedia says regarding Rosh Hashanah:

"Rosh Hashanah is a two-day celebration, which begins on the first day of Tishrei. Tishrei is the first month of the Jewish civil year, but the seventh month of the ecclesiastical year.

According to Judaism, the fact that Rosh Hashanah is the beginning of the year is explained by it being the traditional anniversary of the creation of Adam and Eve, the first man and woman according to the Hebrew Bible, and their first actions toward the believed realization of humanity's role in God's world. According to one secular opinion its origin is in the beginning of the economic year in the ancient Near East, marking the start of the agricultural cycle".

Judaism tradition celebrates Rosh Hashanah for two days on the seventh Biblical monthe of Ethanim/Tishrei, which goes against Scripure. Judaism also based this traditional new year on the creation of Adam and Eve, which doesn't make sense to me. It is my strong opnion that the creation of Adam and Eve occurred in the first month of Aviv/Nissan, and not the seventh month of Ethanim/Tishrei. I have have an exhaustive article about Rosh Hashanah titled "Rosh Hashanah, the Biblical New Year?". You can get the webpage by clicking on the link below.

ROSH HASHANAH, THE BIBLICAL NEW YEAR?

After meditating and reading the scriptures, it is my humble, but strong opion that Yeshua fulfilled the Commandments of this week's Torah portion passage for the men to go to Jerusalem for these three appointed times of each of the Biblical Harvest Feasts of Passover/Unleavened Bread, Weeks (Shavuoth/Pentecost/also known as First Fruits II) and Sukkoth (Booths/Tabernacles/Ingathering) in Jerusalem. These are the sources that prove this notion, which are located in the Gospel of John:

THE FEAST OF THE PASSOVER/UNLEAVENED BREAD: John 6:4-71

THE FEAST OF THE WEEKS (SHAVUOTH/PENTECOST/FIRST FRUITS II): John 5:1-47

Yeshua followed the Commandment of Shavuoth to be in Jerusalem on Shavuoth. Looking at this Gospel's passage

John 5:1 After this there was a Feast of the Jews [Shavuoth]; and Yeshua went up to Jerusalem. 2 Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4 For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had.

The angel that went down into the pool stirring the water occurred on a certain season, or appointed time, on Shavuoth.

THE FEAST OF THE SUKKOTH (BOOTHS/TABERNACLES/INGATHERING): John 7:2-10:21

In connecting this week's Torah portion passage, looking at this account, which is noted in the Torah portion of Eykev, in the book of Deuteronomy

Deuteronomy 11:13 And shall be, if listening, you will listen to My Commandments which I am commanding you today to love יהוה-את, your Elohim, and to serve Him in all of your heart and in all of your soul, 14 and I will give the rain of your land in his time (season), the sprinkling (early rain) and the after gather rain (latter rain), and you will gather your grain, and your new wine (fresh grape juice), and your glistened oil, 15 and I will give grass in your field for your animals, and you shall eat and you shall be satisfied.

This is something that I yet to hear from anyone. Looking at the two types of rains: the early rains and the latter rains. If one went by the Gregorian Calendar, we would presume that the early rains would be roughly in the Spring, maybe around March or April, and the latter rains would be in the Summer, between July and August. But looking at this from a Hebraic Biblial perspective, the early rains would relate to the "early numerical ordinals of the Biblical Calendar: i.e. "1"- Aviv, "2"- Iyar, "3"- Sivan, etc. Looking at the Biblical harvest times, it would be too late for the early rains to happen during the months of Aviv through the early month of Sivan, since that was the Harvest period for Passover/Unleavened Bread and Shavuoth. This means that these early rains would apply to the "Summer Gregorian months" which would occur before the "Fall harvest" for the "Fall High Holy Day of Sukkoth".

The latter rains would apply to the Biblical latter month ordinals of the Biblcial year: i.e. "7"- Tishrei, "8"- Cheshvan, "9"- Kislev, etc. The latter rains would occur too early for the Biblical month of Tishrei, during the Fall harvest period. That means the latter rains would have to occur between the Fall and Winter Gregorian Months, which would fall in the Biblical months between the eighth and twelfth months. This means that the latter rains would occur for the "Spring harvests" for the Spring High Holy Days of Passover/Unleavened Bread and Shavuoth".

!!!כבד לך יהוה

This is a chart showing the estimated Biblical Harvest Yearly Cycle including the three Harvest Appointed Times

This is a chart showing the potential Biblical Early and Latter Rains of the Biblical Year in its estimated proper time frame, with the Harvest Year Cycle showing only the Harvest High Holy Days

This is another chart showing the Biblical Harvest Year Cycle, including the other things related to the Biblical year

In verse twenty-one of this week's Torah portion passage, hwhy inserted the Shabbath "after" the Passover/Unleavened Bread harvest period, but in comparison, in the Torah portion of Yithro, in the book of Exodus, hwhy noted the Shabbath first before mentioning anything regarding the Biblical High Holy Days for the year later which is noted in the Torah portion of Emor, in the book of Exodus, which you can read for yourself. Why did hwhy inserted the Shabbath in this week's Torah portion passage in between the Biblical Harvest High Holy Days of this week's Torah portion passage? The reason hwhy said for them to observe Shabbaths during plowing and harvesting seasons, because they would have the tendency to keep working in these harvest times during the Shabbath. יהוה was telling them to not worry and not to bear fear what would happen if they did not plow or harvest in the Shabbath day, and to not fear if they are not able to pick the produce during time, because it is hwhy's Shabbath.

Indirectly related, there is a harlot, who is a wife of a husband who went away, (emphasizing that he went to Jerusalem) with silver during one of these three feasts, lying in wait for a victim... I mean a simple man to take to bed, which is noted in the book of the Proverbs

Proverbs 7:1 My son, keep My Words, and lay up My Commandments with thee. 2 Keep My Commandments, and live; and My Torah as the apple of thine eye. 3 Bind them upon thy fingers, write them upon the tablet of thine heart. 4 Say unto wisdom, Thou art my sister; and call understanding Thy kinswoman: 5 that they may keep thee from the strange woman, from the stranger which flattereth with her words. 6 For at the window of My House I looked through My Casement, 7 And beheld among the simple ones, I discerned among the youths, a young man void of understanding, 8 passing through the street near her corner; and he went the way to her house, 9 In the twilight, in the mixing period (evening), in the black and dark night: 10 And, behold, there met him a woman with the attire of an harlot, and subtil of heart. 11 (She is loud and stubborn; her feet abide not in her house: 12 Now is she without, now in the streets, and lieth in wait at every corner.) 13 So she caught him, and kissed him, and with an impudent face said unto him, 14 I have Peace Offerings with me; this day have I payed my vows. 15 Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee. 16 I have decked my bed with coverings of tapestry, with carved works, with fine linen of Egypt. 17 I have perfumed my bed with myrrh, aloes, and cinnamon. 18 Come, let us take our fill of love until the breaking period (morning): let us solace ourselves with loves. 19 For the goodman is not at home, he is gone a long journey: 20 He hath taken a bag of money with him, and will come home at the full moon. 21 With her much fair speech she caused him to yield, with the flattering of her lips she forced him. 22 He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks; 23 Till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life. 24 Hearken unto Me now therefore, O ye sons, and attend to the Words of My Mouth. 25 Let not thine heart decline to her ways, go not astray in her paths. 26 For she hath cast down many wounded: yea, many strong men have been slain by her. 27 Her house is the way to hell, going down to the chambers of death.

One could nickname her "The Harvest Feast Day Prostitute".

Mark Biltz of El Shaddai Ministries noted that this could have been during the Feast of Sukkoth.

Verse twenty five

25 You shall not slaughter the blood of My Sacrifice upon leaven (leavened bread); and shall not remain the Sacrifice of the Feast of the Passover by the breaking period (morning).

יהוה was saying to get rid of the Passover lamb in the morning like the Exodus Passover lamb, which is noted in the Torah portion of Bo, in the book of Exodus

Exodus 12:6 And shall be for you to guard (observe, heed) until the four ten (fourteen) day of (for) this renewed month: and all of the Assembly of the Congregation of Israel, they shall slaughter him between the mixing periods. 7 And they shall take from the blood and they shall give him upon the two side posts, and upon the upper door post (lentil) upon the houses which they shall eat him in them. 8 And they shall eat את-the flesh in this night roasted of fire; and they shall eat unleavened upon bitters (bitter foods, bitter herbs). 9 You shall not eat from him raw (tough), and sodden (boiling) from boiling in water, for but roasted of fire; his head shall be upon (over) his shoulder legs and upon (over) his nearness (inwards). 10 And you shall not have yether-remain (have a remnant) from him until breaking period (morning); and of that yether-remaining (remnant, rest) from him until breaking period (morning) you shall burn up in the fire.

We as believers in Messiah also need to do the same in our homes during Passover lamb in the night of the fourteenth of Aviv/Nissan and get rid of it in the breaking period (morning).

Verse twenty six

THE FIRST FRUITS OF THE GROUND

26 You shall bring the first of the Firstfruits of your ground at the House of יהוה, your Elohim....

This is the basis for the beginning of the Counting of the Omer, which is commonly called First Fruits, which is noted in the Torah portion of Emor, in the book of Leviticus

Leviticus 23:9 And יהוה spoke to Moses, to say, 10 Speak to the Sons of Israel, and you shall say to them, When you come to the land which I am giving to you, and you shall reap את-her harvest, and you shall bring את-an omer-sheaf of the beginning (head) of your harvest to the Priest: 11 and shall wave את-the omer-sheaf to the Face of יהוה for your acceptance: from the morrow of the Shabbath, the Priest shall wave him. 12 And on the day you wave את-the omer-sheaf, you shall do (offer) a sheep, a perfect one, of a son of his year for an Elevation Offering (Ascension Offering, Burnt Offering) to יהוה.

13 And his Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering) shall be two tenths of flour mixed (overflowed) in the oil, of a Fire Offering to יהוה of a pleasant scent: and her Drink Offering (Libation Offering) of wine shall be a fourth of the hin. 14 And bread, and roasted grain, and gardened grain, you shall not eat until this same day, until you bring ta-a Karban Offering (Drawing Near Offering, Gift Offering) of your Elohim: a Statute of Ages for your generations in all of your dwellings.

Verse twenty six

26 ...You shall not boil a kid goat in the milk of his mother.

The purpose of not to boil a kid in its mother's milk is an act of cruelty and insensitivity and insult to the mother of the kid who bore it. When one does this, the person reveals that he or she does not respect or honor the parents, which is the Fifth Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus

Exodus 20:12 Honor (Give weight at) את-your father and את-your mother, by that, your days may be lengthened (long) upon the ground which יהוה, your Elohim, is giving to you.

This week's Torah portion passage is also noted in the Torah portion of R'ey, in the book of Deuteronomy

Deuteronomy 14:21 You shall not boil a kid goat in the milkfat of his mother.

Verses twenty seven and twenty eight

27 And יהוה said to Moses, Write for yourself את-these Words: for upon the Mouth of these Words I will cut a Covenant with you and את-Israel. 28 And was there with יהוה forty days (daily) and forty nights; did not eat bread and did not drink water. And wrote upon the Tablets את the Words of the Covenant, the Ten Words.

It was Moses that wrote the words on the second tablets. Why didn't יהוה rewrite the words for Moses? Was יהוה saying to him "I did it the first time, so it's your turn to do it"? I don't know why. Maybe it was to set the example as a precursor for kings to write their own copy of the Torah, which is noted in the Torah portion of Shophtim, in the book of Deuteronomy

Deuteronomy 17:18 And shall be, as he sits upon the throne of his kingdom, and shall write for himself את-a second of this Teaching (Torah) upon a scroll from of the face of the Priests, the Levites: 19 and she shall be with him, and shall be called on him all of the days of his life: by that, shall learn to revere (give awe, fear) יהוה-את, his Elohim, to keep את-all of the Words of this Teaching (Torah) and את-these Statutes to do them: 20 by failing his heart at rising up from his brothers, and by failing at turning aside rightward and smallward (leftward) from the Commandment: by that, the days of himself and his sons shall be lengthened upon his kingdom among the nearness of Israel.

Also, Moses supernaturally was nourished without physically eating or drinking for that elongated period of time. No one can survive forty days without eating and drinking. Even if they drank water, they could not survive that long. Question: "Why did it take so many days for Moses to write the Ten Words (Commandments), or did he write more than that, or did hwhy allow forty days for a reason"? I don't have an answer to that at this time.

In verse twenty eight of this week's Torah portion passage, it has been commonly interpreted as "the Ten Commandments", but in the Hebrew, it is "hah-d'vareem" (הדברים)- "the Words". So it is actually called "the Ten Words".

Verses twenty nine through thirty five

THE VEIL OF MOSES

29 And was, in Moses descending (going down) from Mount Sinai, and the Two Tablets of the Testimony (Witness) were in the hand of Moses in his descending (going down) from the Mountain, and Moses did not know for the skin of his face was shining forth (shooting rays, shooting horns) in his speaking with Him. 30 And Aaron and all of the Sons of Israel saw את-Moses, and behold, the skin of his face was shining forth (shooting rays, shooting horns); and they were afraid with approaching to him. 31 And Moses called to them; and Aaron and all of the Rulers among the Congregation, they returned to him: and Moses spoke to them. 32 And after thus, all of the Sons of Israel, they approached: and commanded them את all which יהוה had spoken with him in Mount Sinai. 33 And Moses finished with speaking with them, and gave a veil upon (over) his face. 34 And Moses in coming to the Face of יהוה to speak with Him, shall remove את-the veil until he came out; and would come out, and would speak to the Sons of Israel את which was commanded. 35 And the Sons of Israel, they saw את-the face of Moses, for the skin of the face of Moses was shining forth (shooting rays, shooting horns): and Moses returned את-the veil upon (over) his face again until he had gone [(he went)] to speak with Him.

Looking at the following word RAY SHINING (SHOOTING RAYS, SHOOTING HORNS)

The Hebrew word for ray shining (shooting rays, shooting horns) is "kah-rahn"- Kuph, Resh, Nun Sophit (קרן). It is from Strong's Concordance number 7160, and its definition

A primitive root; to push or gore; used only as denominative from H7161, to shoot out horns; figuratively rays: - have horns, shine.

from 7161 "keh-rehn" (קרן), and its definition

From H7160; a horn (as projecting); by implication a flask, cornet; by resemblance an elephant’s tooth (that is, ivory), a corner (of the altar), a peak (of a mountain), a ray (of light); figuratively power: - X hill, horn.

This is where we get our modern English word "coronet", the other kind of trumpet, and where we get our Renaissance English word the instrument "cornett". Also, the British province of "Cornwall" comes from this Hebrew word. This Hebrew word only exists four times in the entire Tanakh: Three times in this week's Torah portion passage, and one time which is located in the book of the Psalms

Psalm 69:31 This also shall please יהוה better than an ox or bullock that hath horns (קרן) and hoofs.

The word means "shine" and it means "horn". Yeshua is the "Horn of our Salvation" which is noted in the Gospel of Luke

Luke 1:69 And hath raised up an Horn of Salvation for us in the house of his servant, David;

Yeshua spoke this, which is noted in the book of the Psalms

Psalm 132:17 There will I make the horn (Nrq) of David to bud: I have ordained a lamp for mine anointed.

By the way. If anyone recognizes this word, one will realize that a religious organization "stole" this word and applied for their purpose. Anyone heard of the "Koran", the Islamic book's title meaning "light"? The Koran can be also known as a "horn" of evil intent. Their Islamic word is an "evil light" and an "evil horn". This is HaSatan, which is noted by the apostle Paul in his letter to assembly in Corinth

2 Coritnians 11:13 For such are false apostles, deceitful workers, transforming themselves into the apostles of Messiah. 14 And no marvel; for Satan himself is transformed into an angel of light. 15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

HaSatan is a light, but he is the false "kahrahn" light.

Indirectly related, the shine on Moses' face was likened unto Yeshua at the Mount of Transfiguration, which is noted in the Gospel of Matthew

Matthew 17:1 And after six days Yeshua taketh Peter, James, and John, his brother, and bringeth them up into an high mountain apart, 2 And was transfigured before them: and His Face did shine as the sun, and His Raiment was white as the light. 3 And, behold, there appeared unto them Moses and Elias talking with Him.

The glow on Moses' face was symbolic to the glow of Yeshua as metioned at the Mount of Transfiguration. By the way, the apostle Peter noted that this was located in the "Holy Mountain", meaning "Mount Sinai", which is noted in his epistle

2 Peter 1:15 Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance. 16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord, Yeshua Messiah, but were eyewitnesses of His Majesty. 17 For he received from יהוה, the Father, honour and glory, when there came such a Voice to him from the excellent glory, This is my Beloved Son, in whom I am well pleased. 18 And this Voice which came from the Heavens we heard, when we were with Him in the Holy Mountain [Mount Sinai].

Also indirectly related, Yeshua told the Jewish people that He is is the Light", which is noted in the Gospel of John

John 8:12 Then spake Yeshua again unto them, saying, I am the Light of the World: he that followeth Me shall not walk in darkness, but shall have the Light of Life.

John 12:36 While ye have Light, believe in the Light, that ye may be the children of Light....

We as believers in Messiah need to walk in the Light..... "Yeshua".

We as believers in Messiah are also to be showing the Light, which the apostle Paul noted in the book of the Acts

Acts 26:22 Having therefore obtained help יהוה, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: 23 That Messiah should suffer, and that He should be the First that should rise from the dead, and should shew Light unto the people, and to the Gentiles.

We believers are to reveal the Light of Yeshua as Moses revealed Yeshua symbolically through the shining of his face.

I'll end by saying that we are to be a light for the peoples, which is noted in the Gospel of Matthew

Matthew 5:16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.

May we shine Yeshua through our faces and please our Heavenly Father through our good works toward men by our faith in Him.

Looking at the word VEIL

The Hebrew word for veil is "mahs-veh"- Mem, Samek, Vav, Heh (מסוה). It is from Strong's Concordance number 4533, and its definition

Apparently from an unused root meaning to cover; a veil: - vail.

This Hebrew word appears three times in the entire Tanakh, and it appears in verses thirty three through thirty five in this week's Torah portion passage.

Ending, regarding the second tablets of stones, including the account of the first tablets of stones, these two accounts are symbolic accounts which I will reveal in this comparison chart between the accounts of Moses and the accounts of Yeshua:

!!!כבד לך יהוה

That ends this week's Torah portion commentary.

Any questions or comments can be written to
thealeph-tavproject@outlook.com

SHABBATH SHALOM

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