CONTINUING WITH THIS WEEK'S TORAH PORTION

CHAPTER 31
Exodus 31:1-18

Exo 31:1 And יהוה spoke to Moses, to say, 2 See, I have called in name Bezaleel, son of Uri, son of Hur, of the tribe of Judah: 3 And I have filled him of the Spirit of Elohim in wisdom, and in intelligence, and in knowledge, and in all doingship (workmanship), 4 to the weaving (embroidering, fabricating, devising, interpenetrating) of fabrication (texture, cunning work, needlework, textile) to the doing (work) in the gold, and in the silver, and in the copper, 5 and in carving (cutting) of stones for fillings, and in carving (cutting) of trees (wood) to the doing (work) in all doingship (workmanship). 6 And behold I, I have given with him את Aholiab, son of Ahisamach, of the tribe of Dan: and in the heart of all wise of heart I have given wisdom, and they shall do (make) את all which I command you; 7 את the Tent of Appointment, and את-the Ark of the Testimony (Witness), and את-the Mercy Seat (Atoning Seat) which is upon (over) him, and את all of the Vessels of the Tent, 8 את-And the Table and את-his Vessels, and את-the Pure Menorah and את-all of her Vessels, and את the Altar of Incense, 9 And את-the Altar of the Elevation Offering (Ascension Offering, Burnt Offering) and את-all of his Vessels, and את-the Laver and את-his Base, 10 And את the Stiched Garments, and את-the Sacred (Holy) Garments for Aaron, the Priest, and את-the Garments of his sons for the Priestship [(for the Priestly Acts), (to do Priestly Acts)], 11 and את the Oil of the Anointing, and את-the Incense of the Aromas (Sweet Spices) for the Sanctuary: They shall do according to [(as)] all which I have commanded you.

12 And יהוה spoke to Moses, to say, 13 And you shall speak to the Sons of Israel, to say, Also (Verily, Surely) you shall guard (keep, observe, watch) את-My Shabbaths: for she is a Sign between Me and between you for your generations for the knowing for I am יהוה sanctifying you [(your Sanctifier)]. 14 And you shall guard (observe, heed) את-the Shabbath; for she is Sacred (Holy) to you: Defiling (Profaning, Polluting) her, dying, shall die: for anyone that does work in her, and that soul shall be cut off from the nearness of her People. 15 Six days shall do work; and in the seventh day is a Shabbath Shabbathon (Intermittent Shabbath, Intermittent Rest, Intermittent Repose), Sacred (Holy) to יהוה: Anyone that does work in the Shabbath day, dying, shall die. 16 And the Sons of Israel, they shall keep guard (keep, observe, watch) את-the Shabbath for the doing את-the Shabbath for their generations. A Covenant of Ages. 17 She is a Sign between Me and between the Sons of Israel for ages: for six days יהוה did (made) את-the Heavens and את-Earth, and on the seventh day had desisted (ceased, rested) and was resouled (refreshed).

18 And gave to Moses as He finished to speak with him on Mount Sinai, the Two Tablets of the Testimony (Witness), tablets of stone, written on the Finger of Elohim.

(NOTE: Not all verses will have comments)

Verses one through eleven

CHARGE OF THE MAKING OF THE ELEMENTS

1 And יהוה spoke to Moses, to say, 2 See, I have called in name Bezaleel, son of Uri, son of Hur, of the tribe of Judah: 3 And I have filled him of the Spirit of Elohim in wisdom, and in intelligence, and in knowledge, and in all doingship (workmanship), 4 to the weaving (embroidering, fabricating, devising, interpenetrating) of fabrication (texture, cunning work, needlework, textile) to the doing (work) in the gold, and in the silver, and in the copper, 5 and in carving (cutting) of stones for fillings, and in carving (cutting) of trees (wood) to the doing (work) in all doingship (workmanship). 6 And behold I, I have given with him את Aholiab, son of Ahisamach, of the tribe of Dan: and in the heart of all wise of heart I have given wisdom, and they shall do (make) את all which I command you; 7 את the Tent of Appointment, and את-the Ark of the Testimony (Witness), and את-the Mercy Seat (Atoning Seat) which is upon (over) him, and את all of the Vessels of the Tent, 8 את-And the Table and את-his Vessels, and את-the Pure Menorah and את-all of her Vessels, and את the Altar of Incense, 9 And את-the Altar of the Elevation Offering (Ascension Offering, Burnt Offering) and את-all of his Vessels, and את-the Laver and את-his Base, 10 And את the Stiched Garments, and את-the Sacred (Holy) Garments for Aaron, the Priest, and את-the Garments of his sons for the Priestship [(for the Priestly Acts), (to do Priestly Acts)], 11 and את the Oil of the Anointing, and את-the Incense of the Aromas (Sweet Spices) for the Sanctuary: They shall do according to [(as)] all which I have commanded you.

Looking at the following words:

BEZALEEL

Bezaleel is the Hebrew "B'tsah-leyl"- Bet, Tsade, Lamed, Aleph, Lamed (בצלאל). It is from Strong's Concordance number 1212, and its definition

Probably from H6738 and H410 with prepositional prefix; in (the) shadow (that is, protection) of God; Betsalel; the name of two Israelites: - Bezaleel.

Be

With the "Bet" for the "B", we can say that this Hebrew letter is a prefix for "In".

Zal

from 6738 "tseyl" (צל), and its definition

From H6751; shade, whether literally or figuratively: - defence, shade (-ow).

from 6751 "tsah-lahl" (צלל), and its definition

A primitive root (rather identical with H6749 through the idea of hovering over (compare H6754)); to shade, as twilight or an opaque object: - begin to be dark, shadowing.

from 6749 "tsah-lahl" (צלל), and its definition

A primitive root; properly to tumble down, that is, settle by a waving motion: - sink. Compare H6750, H6751.

Bezal means "shadow".

El

from 410 "ehl" (אל), 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.”

No need to go further, because I exhuasted this definition enough times. El means "El".

Bezalel means "In the shadow of El".

URI

The Hebrew word for Uri is "Oo-ree"- Aleph, Vav, Resh, Yod (אורי). It is from Strong's Concordance number 221, and its definition

From H217; fiery; Uri, the name of three Israelites: - Uri.

from 217 "oor" (אור), and its definition

From H215; flame, hence (in the plural) the East (as being the region of light): - fire, light. See also H224.

from 215 "ohr" (אור), and its definition

A primitive root; to be (causatively make) luminous (literally and metaphorically): - X break of day, glorious, kindle, (be, en-, give, show) light (-en, -ened), set on fire, shine.

Uri means "fiery", "shine" and "light".

HUR

The Hebrew word for Hur is "Khoor"- Khet, Vav, Resh (חור). It is from Strong's Concordance number 2354, and its definition

The same as H2353 or H2352; Chur, the name of four Israelites and one Midianite: - Hur.

from 2353 "khoor" (חור), and its definition

From H2357; white linen: - white.

from 2357 "khah-rahr" (חרר), and its definition

A primitive root; to blanch (as with shame): - wax pale.

Hur means "white" or "pale".

JUDAH

The Hebrew name for Judah is "Y'hoo-dah"- Yod, Heh, Vav, Dalet, Heh (יהודה). It is from Strong's Concordance number 3063, and its definition

From H3034; celebrated; Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the first, and of its territory: - Judah.

from 3034 "yah-dah" (ידה), and its definition

A primitive root; used only as denominative from H3027; literally to use (that is, hold out) the hand; physically to throw (a stone, an arrow) at or away; especially to revere or worship (with extended hands); intensively to bemoan (by wringing the hands): - cast (out), (make) confess (-ion), praise, shoot, (give) thank (-ful, -s, -sgiving).

Judah means "Praise".

Applying these definition words into a story, this is what it says:

"In the shadow of El, He shines in praise"

This is Yeshua.

Looking at the following words:

AHOLIAB

The Hebrew for Aholiab is "Ahah-lee-ahv"- Aleph, Heh, Lamed, Aleph, Heh (אהלאב). It is from Strong's Concordance number 171, and its definition

From H168 and H1; tent of (his) father; Oholiab, an Israelite: - Aholiab.

Aholi

from 168 "oh-hehl" (אהל), and its definition

From H166; a tent (as clearly conspicuous from a distance): - covering, (dwelling) (place), home, tabernacle, tent.

from 166 "ah-hahl" (אהל), and its definition

A primitive root; to be clear: - shine.

Aholi means "tent".

Ab

from 1 "ahv" (אב), 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-”

Ab means "father".

Aholiab means "Tent of the Father".

AHISAMACH

The Hebrew for Ahisamach is "Ah-khee-sah-makh"- Aleph, Khet, Yod, Samek, Mem, Kaph Sophit (אחיסמח). It is from Strong's Concordance number 294, and its definition

From H251 and H5564; brother of support; Achisamak, an Israelite: - Ahisamach.

Ahi

from 251 "akh" (אח), and its definition

A primitive word; a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like H1)): - another, brother (-ly), kindred, like, other. Compare also the proper names beginning with “Ah-” or “Ahi-”.

Ahi means "brother".

Samach

from 5564 "sah-makh" (סמח), and its definition

A primitive root; to prop (literally or figuratively); reflexively to lean upon or take hold of (in a favorable or unfavorable sense): - bear up, establish, (up-) hold, lay, lean, lie hard, put, rest self, set self, stand fast, stay (self), sustain.

Samach means "support".

Ahisamach means "brother of support".

DAN

The Hebrew word for Dan is "Dahn"- Dalet, Nun Sophit (דן). It is from Strong's Concordance number 1835, and its defintion

From H1777; judge; Dan, one of the sons of Jacob; also the tribe descended from him, and its territory; likewise a place in Palestine colonized by them: - Dan.

from 1777 "deen" or "doon" (דין or דון), and its definition

A primitive root (compare H113); to rule; by implication to judge (as umpire); also to strive (as at law): - contend, execute (judgment), judge, minister judgment, plead (the cause), at strife, strive.

Dan means "judge".

Applying these definition words into a story, this is what it says:

"The Tent of the Father is a Brother of support who judges"

This "Tent" and "Brother" is Yeshua.

These two guys were the leaders in making these items along with others that worked with them.

Notice it says in verse six of this week's Torah portion passage

6 ...all wise of heart

Why was it not wise of mind, but wise of "heart"? The only answer I could think of is that those who were invovled in this construction of the Tabernacle had to do it from the "heart", because that is where the wisdom is coming from in order to construct the Tent. We in believers in Yeshua are His Tabernacle, or His Temple. The apostle Paul noted this in his letter to the assembly in Corinth

1 Corinthians 3:16 Know ye not that ye are the Temple of hwhy, and that the Spirit of hwhy dwelleth in you?

1 Corinthians 6:19 What? know ye not that your body is the Temple of the Holy Spirit which is in you, which ye have of hwhy, and ye are not your own?

2 Corinthians 6:16 And what agreement hath the Temple of hwhy with idols? For ye are the Temple of the Living Elohim; as יהוה hath said, I will dwell in them, and walk in them; and I will be their Elohim, and they shall be My People.

The only way to be Yeshua's Temple is that we build His Temple, our bodies, by living and building our lives for Him via the Ruakh HaKodesh (the Holy Spirit) with our "hearts".

!!!כבד לך יהוה

Regarding the pedigree in this week's Torah portion passage, we have a problem in the lineage from Bezalel to Judah. Looking at the account of Judah's sons, which is noted in the Torah portion of Va-Yigash, in the book of Genesis

Genesis 46:12 And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and Zerah: but Er and Onan died in the land of Canaan. And the sons of Pharez, they were Hezron and Hamul.

But it does show Him as a son of Judah, which is noted in the book of the Chronicles

1 Chronicles 4:1 The sons of Judah; Pharez, Hezron, and Carmi, and Hur, and Shobal.

Judah did have a son named Hur.

LOOKING AT THE WORD CARVING (CUTTING)

The Hebrew word for carving (cutting) is "khah-roh-sheth"- Khet, Resh, Shin, Tav (חרשת). It is from Strong's Concordance number 2799, and its defintion

From H2790; mechanical work: - carving, cutting.

from 2790 "khah-rahsh" (חרש), and its definition

A primitive root; to scratch, that is, (by implication) to engrave, plough; hence (from the use of tools) to fabricate (of any material); figuratively to devise (in a bad sense); hence (from the idea of secrecy) to be silent, to let alone; hence (by implication) to be deaf (as an accompaniment of dumbness): - X altogether, cease, conceal, be deaf, devise, ear, graven, imagine, leave off speaking, hold peace, plow (-er, -man), be quiet, rest, practise secretly, keep silence, be silent, speak not a word, be still, hold tongue, worker.

This word has translations which include "silent", "let alone", "deaf", "quiet", etc. Yeshua did all of this when He was scourged and crucified, like a lamb being silent and dumb, which we believers and followers of Yeshuah are to do.

Verses twelve through seventeen

THE SHABBATH

12 And יהוה spoke to Moses, to say, 13 And you shall speak to the Sons of Israel, to say, Also (Verily, Surely) you shall guard (keep, observe, watch) את-My Shabbaths: for she is a Sign between Me and between you for your generations for the knowing for I am יהוה sanctifying you [(your Sanctifier)]. 14 And you shall guard (observe, heed) את-the Shabbath; for she is Sacred (Holy) to you: Defiling (Profaning, Polluting) her, dying, shall die: for anyone that does work in her, and that soul shall be cut off from the nearness of her People. 15 Six days shall do work; and in the seventh day is a Shabbath Shabbathon (Intermittent Shabbath, Intermittent Rest, Intermittent Repose), Sacred (Holy) to יהוה: Anyone that does work in the Shabbath day, dying, shall die. 16 And the Sons of Israel, they shall keep guard (keep, observe, watch) את-the Shabbath for the doing את-the Shabbath for their generations. A Covenant of Ages. 17 She is a Sign between Me and between the Sons of Israel for ages: for six days יהוה did (made) את-the Heavens and את-Earth, and on the seventh day had desisted (ceased, rested) and was resouled (refreshed).

This is renoting the Fourth Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus

Exodus 20:8 Remember את-the Shabbath Day to sanctify him. 9 Six days you shall serve (labor), and you shall do all of your work: 10 And the seventh day is a Shabbath to יהוה, your Elohim: You shall not do any work, you, and your son, and your daughter, your male servant, and your female servant, and your animal, and your sojourner (stranger) which is in your gates: 11 For six days, יהוה did (made) את-the Heavens and את-the Earth, את-the sea, and of את-all which is in them, and rested (relaxed, settled down) on the seventh day: Upon thus, יהוה blessed את-the Shabbath day and sanctified him.

Notice how important hwhy said this to Moses to command the People to follow. hwhy mentioned portions of it twice.

13 ...Also (Verily, Surely) you shall guard (observe, heed) את-My Shabbaths: for she is a Sign between Me and between you for your generations...

16 And the Sons of Israel, they shall keep guard (observe, heed) את-the Shabbath for the doing את-the Shabbath for their generations. A Covenant of Ages.

יהוה also reminded Moses and the People that He created the heavens and the earth for six days and rested on the seventh. The Shabbath was "a non-physical creative event". This is like the Father saying to His children to "follow His lead". If any of us remembered the first thing we started following the Messianic movement. What did we start with?..... "keeping the Shabbath". יהוה knew, and still knows today that this is key for us being believers in Yeshua to get back to the Hebraic roots of Christianity today. Also, regarding Shabbath, Yeshua noted this in regards to the Shabbath, which is noted in the Gospel of Mark

Mark 2:27 And He said unto them, The Shabbath was made for man, and not man for the Shabbath:

What Yeshua was saying is that "the Shabbath" is "Yeshua, the Living Shabbath". In other words hwhy set the date for the Shabbath, the seventh day, for the benefit of mankind, but man does not make the Shabbath in his own way and strength for the benefit of יהוה, and that means "changing the Shabbath Day", as the Roman Church did in the fourth or fifth century AD by changing the Shabbath day from Friday sundown through Saturday sundown to midnight Sunday morning through 11:59 PM Sunday night. That would be doing it in works without יהוה, and man would take the credit and acknowledgment away from יהוה. Thus breaking the Third Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus

Exodus 20:7 You shall not lift up (bear, carry) את-the Name of יהוה, your Elohim, for vanity (falsehood, useless, naught); for יהוה will not leave guiltless (innocent, unpunished) את which lifts up (bear, carry) את-His Name for vanity (falsehood, useless, naught).

This would be an act of taking His Name, "Yeshua, the Living Shabbath", to nought.

Also, this is what the apostle Paul wrote, which is noted in the book of Hebrews

Hebrews 3:16 For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. 17 But with whom was he grieved forty years? Was it not with them that had sinned, whose carcases fell in the wilderness? 18 And to whom sware he that they should not enter into His Rest, but to them that believed not? 19 So we see that they could not enter in because of unbelief. 4:1 Let us therefore fear, lest, a promise being left us of entering into His Rest, any of you should seem to come short of it. 2 For unto us was the Gospel preached, as well as unto them: but the Word preached did not profit them, not being mixed with faith in them that heard it. 3 For we which have believed do enter into rest, as he said, As I have sworn in My Wrath, if they shall enter into My Rest: although the Works were finished from the foundation of the world. 4 For He spake in a certain place of the seventh day on this wise, And Elohim did rest the seventh day from all His Works. 5 And in this place again, If they shall enter into My Rest. 6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: 7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear His Voice, harden not your hearts. 8 For if Yeshua had given them rest, then would He not afterward have spoken of another day. 9 There remaineth therefore a rest to the People of יהוה.

10 For he that is entered into His Rest, he also hath ceased from his own works, as hwhy did from His. 11 Let us labour therefore to enter into that Rest, lest any man fall after the same example of unbelief. 12 For the Word of hwhy is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. 13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of Him with whom we have to do. 14 Seeing then that we have a great High Priest, that is passed into the heavens, Yeshua, the Son of hwhy, let us hold fast our profession. 15 For we have not an High Priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. 16 Let us therefore come boldly unto the Throne of Grace, that we may obtain mercy, and find grace to help in time of need.

In other words, we in Messiah enter into "His Shabbath Rest", because Yeshua is "the Living Shabbath" as the meaning of Yeshua as "Lord of Shabbath".

Looking at the word SHABBATHON

The Hebrew word for shabbathon is "shahb-bah-thohn"- Shin, Beth, Tav, Vav, Nun Sophit (שבתון). It is from Strong's Concordance number 7677, and its definition

From H7676; a sabbatism or special holiday: - rest, sabbath.

from 7676 "shahb-bath" (שבת), and its definition

Intensive from H7673; intermission, that is, (specifically) the Sabbath: - (+ every) sabbath.

from 7673 "shahv-vath" (שבת), and its definition

A primitive root; to repose, that is, desist from exertion; used in many implied relations (causatively, figuratively or specifically): - (cause to, let, make to) cease, celebrate, cause (make) to fail, keep (sabbath), suffer to be lacking, leave, put away (down), (make to) rest, rid, still, take away.

This is what on person at the Mi Yodeya from the Stack Echange website noted regarding Shabbathon:

"Shabatot is the plural form of Shabat.

Shabaton by its ending -on seems to be some kind of Qal pa'al form, while Shabat is a piel form. So one is intensive action while the other denotes a normal action. A rest/ceasing v.s. a complete and total rest/ceasing.

So Shabat Shabaton is a day of rest and ceasing with the meaning of an absolute rest and ceasing from work".

This Hebrew word is used only eleven times in the entire Tanakh, but it is only mentioned in two books in the Torah: Exodus and Leviticus. Out of the eleven times the phrase "Shabbath Shabbathon" is used only seven times. This word is only mentioned when it refers to the following:

The Regular Shabbath: Four times
Yom Teruah: One time
Yom Kippur: Two times
Sukkoth, First Day: One time
Sukkoth, Eighth Day: One time
Shabbath Rest For The Land: Two times

The word "shabbathon" is mentioned five times in Leviticus chapter twenty three (four times during the High Holy Days). It is sometimes interpreted as "Shabbath", but it is properly interpreted as "Rest". Notice that the word ends with Vav and Nun (ון). This means that the word is in the feminine form. This Hebrew word relates this rest as being a benefit for our souls, because the soul consists of three factors: the mind, the emotions and the will. When the word "shabbathon" is mentioned in the feminine form, it relates to the three parts of the soul, because the soul is also feminine, as all three parts of the soul are feminine. That is why the soul does not mean the body of the person, but "the being" of the person itself. As it says in the Torah portion of Akharey Moth, in the book of Leviticus

Leviticus 17:11 For a soul of the flesh, she is in the blood:...

It does not just mean animals, but it means humans as well. When יהוה said He would be taken away from "her People", He meant the "female soul".

In verse seventeen this week's Torah portion's passage, it says that יהוה was refreshed. This was from the creation period, which is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 2:1 And the Heavens and the Earth and all of their host (armies), they were finished. 2 And in the seventh day, Elohim finished His work which was done (made), and reposed (desisted, rested, relaxed, shabbated) on the seventh day from all of His work which was done (made). 3 And Elohim blessed את-the seventh day and sanctified him, for in him had reposed (desisted, rested, relaxed, shabbated) from all of His work, which Elohim created for the doing (making).

Looking at the word RESOULED (REFRESHED)

The Hebrew word for refresh is "nah-phash"- Nun, Peh, Shin (נפש). It is from Strong's Concordance number 5314, and its definition

A primitive root; to breathe; passively, to be breathed upon, that is, (figuratively) refreshed (as if by a current of air): - (be) refresh selves (-ed).

One could also call it "resouled". The Hebrew word "nephesh" (נפש), meaning "soul" is based on this word. I have never heard of an eternal Elohim needing to be "refreshed" before. יהוה set and led the example for us as believers in Yeshua to refresh our souls on the Shabbath day.

Also, notice in this B'reyshith passage that it says that hwhy sancified "him". The "Him" is "Yeshua, the Living Shabbath".

!!!כבד לך יהוה

Verse eighteen

18 And gave to Moses as He finished to speak with him on Mount Sinai, the Two Tablets of the Testimony (Witness), tablets of stone, written on the Finger of Elohim.

יהוה was saying to Moses "OK, I'm done", and I'm done with this chapter commentary.

CHAPTER 32
Exodus 32:1-35

Exo 32:1 And the People saw for Moses had delayed to the descending (coming down) from the Mountain, and the People assembled upon (over) Aaron, and they said to him, Arise, do (make) for us elohim which they shall go to our faces; for this Moses, the man which ascended us from the land of Egypt, we do not know what has become to him. 2 And Aaron said to them, Crunch off (Craunch, Break off, Rend) the golden nose rings (ear rings) which are in the ears of your wives, of your sons, and of your daughters, and they will bring them to me. 3 And all of the People, they crunched off (craunched, broke off, rent) את-the golden nose rings (ear rings) which were in their ears, and they were brought to Aaron. 4 And took from their hand, and formed (fashioned) him on an engraving tool, and they did (made) him a casted (molten, masked) calf: and they said, These are your elohim, Israel, which have ascended you from the land of Egypt. 5 And Aaron saw, and built an altar to his face; and Aaron called, and said, Tomorrow shall be a feast to יהוה.

6 And they arose early (woke up early, started up, loaded up) from the morrow, and they elevated (ascended) Elevation Offerings (Ascension Offerings, Burnt Offerings), and they approached Peace Offerings; and the People sat down to eat and they imbibed (drank), and they arose to make merry (make sport, make laughter).

7 And יהוה spoke to Moses, Go, descend (go down); for your People which you ascended from the land of Egypt are corrupted (wasted, ruined): 8 They have turned away hastily from the way which I commanded them: they have did (made) for themselves a casted (molten, masked) calf, and they have bowed to him, and they have sacrificed to him, and they said, These are your elohim, Israel, which have ascended you from the land of Egypt.

9 And יהוה said to Moses, I have seen את-this People, and, behold, he is a severely stiff (stubborn) necked People: 10 And now, leave her to Me that My Anger may glow against them, and I will consume them: and I will do (make) of you for a great nation. 11 And Moses beseeched את-the Face of יהוה, his Elohim, and said, To why יהוה does Your Anger glow against Your People which You have brought out from the land of Egypt on Great Power and on a Strong (Mighty) Hand? 12 To why Egypt, they should speak, to say, In evilness they were brought out to the killing of them in the mountains, and to consume them from upon (over) the face of the ground? Return from the glowness of Your Anger, and repent upon (over) the evil to Your People. 13 Remember (Recall) to Abraham, to Isaac, and to Israel, Your servants, which You swore to them on Yourself, and You spoke to them, I will multiply את-your seed as the stars of the Heavens, and all of this Land which I have spoken, I will give to your seed, and they shall inherit (occupy) for ages. 14 And יהוה, repented upon the evil which was spoken to do to His People.

15 And Moses faced away, and descended (went down) from the Mountain, and the Two Tablets of the Testimony (Witness) were in his hand: the Tablets were written from two of their opposite regions (opposite sides, over regions, over sides); they were written from this, and from this. 16 And the Tablets, they were from the Doing (Work) of Elohim, and the writing was from the Writing of Elohim, he was engraved upon the Tablets.

17 And Joshua heard את-the sound of the People in their shouting (alarming, blowing, sounding), and said to Moses, A sound of war is in the Camp. 18 And said, Not the sound of eye-testifying (eyeing) of victory (mightiness), and not a sound of a eye-testifying (eyeing) of defeat (overthrow): I am hearing a sound of eye-testifying (eyeing).

19 And was, as the which was drawing near to the Camp, and saw את-the calf, and whirl dancing: and the anger of Moses glowed, and he cast (threw) את-the Tablets from his hands, and shever-broke them under the Mountain. 20 And took את-the calf which they did (made), and was burned up in the fire, and was grounded unto which became powder (fine, crushed), and was strangered (scattered) upon the face of the water, and made quaff (drink) את-the Sons of Israel.

21 And Moses said to Aaron, What has this People done to you, for you have brought a great sin upon them?! 22 And Aaron said, May not the anger of my lord (master) glow: you, you know את-the People, for he is in evilness. 23 And they said to me, Do (Make) for us elohim which they shall go to our faces: for this Moses, the man which ascended us from the land of Egypt, we do not know what has become of him. 24 And I said to them, To whomever has gold, they will crunch off (craunch, break off, rend). And they gave to me: and I cast (threw) him in the fire, and came out this calf.

25 And Moses saw, for את-the People, he was loosed; for Aaron had made them loosed, for a scornful whispering (an emitting, an inkling) among their uprisers:

26 And Moses stood in the gate of the Camp, and said, Who is for יהוה? To me! And all of the sons of Levi, they gathered to him. 27 And said to them, Thus says יהוה, Elohim of Israel, Put a man his sword upon his thigh (testacles), go over and return from gate to the gate in the Camp, and kill a man את-his brother, and a man את-his neighbor, and a man of את-his near one. 28 And the sons of Levi, they did according to [(as)] the word of Moses: and fell from the People on that day according to [(as)] three thousand men. 29 For Moses said, Fill your hands the day (today) to יהוה for a man against (on) his son, and against (on) his brother; and to give a blessing upon (over) you today.

30 And was from the morrow, and Moses said to the People, You, you have sinned a great sin: and now, I will ascend to יהוה; perhaps I can atone in unto your sin.

31 And Moses returned to יהוה, and said, Oh now, this People have sinned a great sin, and they have done (made) for themselves elohim of gold. 32 And now, if You will, lift away (bear away, carry away) their sin, and if not, blot me now from Your Scroll which You have written. 33 And יהוה said to Moses, Whom which has sinned to Me, I will blot him out of My Scroll. 34 And now, go, lead את-the People to which I have spoken to you: behold, My Messenger shall go to your face: and in the day of My Visitation, I will visit their sin upon (over) them. 35 And יהוה plagued את-the People, upon which they did (made) את-the calf which Aaron did (made).

(NOTE: Not all verses will have comments)

Verse one

1 And the People saw for Moses had delayed to the descending (coming down) from the Mountain, and the People assembled upon (over) Aaron, and they said to him, Arise, do (make) for us elohim which they shall go to our faces; for this Moses, the man which ascended us from the land of Egypt, we do not know what has become to him.

I have a enhancing tongue twisting way of saying this verse in the King James lingo in what the people were saying to Aaron

"we wot not whereth this nit wit went".

Does one think that Aaron would have defended his brother and said "No! I am going to wait until my brother comes back down". Let's see his response

Verse two

2 And Aaron said to them, Crunch off (Craunch, Break off, Rend) the golden nose rings (ear rings) which are in the ears of your wives, of your sons, and of your daughters, and they will bring them to me.

Did Aaron defend Moses and stood his ground? No, he did not. He looked at all of the People influencing him to take control of the matter, and Aaron just did that. This can be compared to king Saul when he listened to the People, which is noted in the book of the prophet Samuel

1 Samuel 15:1 Samuel also said unto Saul, יהוה sent me to anoint thee to be king over His People, over Israel: now therefore hearken thou unto the Voice of the Words of יהוה.

2 Thus saith יהוה of Hosts, I remember את that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt. 3 Now go and smite Amalek, and utterly destroy את-all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass. 4 And Saul gathered את-the People together, and numbered them in Telaim, two hundred thousand footmen, and ten thousand את-men of Judah. 5 And Saul came to a city of Amalek, and laid wait in the valley. 6 And Saul said unto the Kenites, Go, depart, get you down from among the Amalekites, lest I destroy you with them: for ye shewed kindness to all of the Sons of Israel, when they came up out of Egypt. So the Kenites departed from among the Amalekites. 7 And Saul smote את-the Amalekites from Havilah until thou comest to Shur, that is over against Egypt. 8 And he took את-Agag, the king of the Amalekites, alive, and utterly destroyed את-all of the people with the edge of the sword. 9 But Saul and the People spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them: but every thing that was vile and refuse, that they destroyed utterly.... 12 And when Samuel rose early to meet Saul in the morning, it was told Samuel, saying, Saul came to Carmel, and, behold, he set him up a place, and is gone about, and passed on, and gone down to Gilgal. 13 And Samuel came to Saul: and Saul said unto him, Blessed be thou of יהוה: I have performed the Commandment of יהוה.

14 And Samuel said, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear? 15 And Saul said, They have brought them from the Amalekites: for the People spared the best of the sheep and of the oxen, to sacrifice unto יהוה, thy Elohim; and את-the rest we have utterly destroyed. 16 Then Samuel said unto Saul, Stay, and I will tell thee את what יהוה hath said to me this night. And he said unto him, Say on. 17 And Samuel said, When thou wast little in thine own sight, wast thou not made the head of the tribes of Israel, and יהוה anointed thee king over Israel? 18 And יהוה sent thee on a journey, and said, Go and utterly destroy את-the sinners, את-the Amalekites, and fight against them until they be consumed. 19 Wherefore then didst thou not obey the Voice of יהוה, but didst fly upon the spoil, and didst evil in the Eyes of יהוה?

20 And Saul said unto Samuel, Yea, I have obeyed the Voice of יהוה, and have gone the way which יהוה sent me, and have brought את-Agag, the king of Amalek, and have utterly destroyed את-the Amalekites. 21 But the People took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto יהוה, thy Elohim in Gilgal. 22 And Samuel said, Hath יהוה as great delight in Elevation Offerings and Sacrifices, as in obeying the Voice of יהוה? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. 23 For rebellion is the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected את-the Word of יהוה, he hath also rejected thee from being king. 24 And Saul said unto Samuel, I have sinned: for I have transgressed את-the Mouth of יהוה, and את-thy words: because I feared את-the People, and obeyed their voice.

He was not a Moses, and the People knew that. Aaron revealed that his compass was not true north like Moses was, and took the opportunity to grab the power while Moses was not present.

Notice how it was timed almost in the time before Moses was about ready to come down. This was an act of HaSatan coinciding with hwhy's timing, knowing that he can try to thwart יהוה's timing to foil His Plan. HaSatan tries to thwart His Plan for us as believers, but we need to stick with His Will for us.

Looking at the word BREAK OFF (CRAUNCH, CRUNCH OFF)

The Hebrew word for break off (craunch, crunch off) is "pah-rahk"- Peh, Resh, Kuph (פרק). It is from Strong's Concordance number 6561, and its definition

A primitive root; to break off or craunch; figuratively to deliver: - break (off), deliver, redeem, rend (in pieces), tear in pieces.

Verses three and four

3 And all of the People, they crunched off (craunched, broke off, rent) את-the golden nose rings (ear rings) which were in their ears, and they were brought to Aaron. 4 And took from their hand, and formed (fashioned) him on an engraving tool, and they did (made) him a casted (molten, masked) calf: and they said, These are your elohim, Israel, which have ascended you from the land of Egypt.

Since when did the People become the leaders? Aaron first took control of the situation by making a calf for them, but who did Aaron submit to?..... "the People". When Aaron submitted to the People, Aaron indirectly gave the People the power to control the matter. That is why the People had the right to take control and make the call to claim the golen calf their elohim.

This is what happens when the populous today who are not righteous wants to do things their own way without hwhy, also known as "the rule of the People", by creating their own elohim- Ashterah, Mercury, Zeus, etc., and make their own feasts or festivals- i.e. Father's Day, Mother's Day, Valentine's Day, etc.

Verses five and six

5 And Aaron saw, and built an altar to his face; and Aaron called, and said, Tomorrow shall be a feast to יהוה.

This is the gold calf altar floor view

These are images of the Golden Calf Altar from a 360 degree view taken from a mountain next to it

There would not be images of the calves etched on these stones unless the People knew that this was the altar in which the golden calf was located. Obviously Aaron had helpers to set up the boulders to make the altar.

By the way, someone is missing in this account. Looking in this account, which is noted in the Torah portion of Misphatim, in the book of Exodus

Exodus 24:12 And יהוה said to Moses, Ascend to Me at the Mountain, and be there: and I will give to you the Tablets of the Stone, and the Teaching (Torah), and the Commandments which I have written; to teach them. 13 And Moses arose, and Joshua, his minister (attendant, contributor): and Moses ascended to the Mountain of The Elohim. 14 And said to the Elders, Dwell among this (here) for us until which we shall return to you: and, behold, Aaron and Hur are with you: Whoever is a master of words shall approach to them.

Hur wasn't mentioned! Where was Hur during this matter? What happened to him? Why was he not present with Aaron? Did he leave the area when the People confronted Aaron? All I know is that he was missing in this scene. But if he was, why did he not stop Aaron listen to the People and to not do this thing?

Looking at the word HUR

As noted earlier above reagarding another Hur, his name means "white", but one Strong's Concordance number regarding the sources for Hur (In Hebrew "Khoor") said another source number which I did not post, which was 2352. This is its definition

From an unused root probably meaning to bore; the crevice of a serpent; the cell of a prison: - hole.

Based on this definition, is it possible that Hur in this case was "the crevice of a serpent" going behind the scenes manipulating the People to sway Aaron to make an elohim for them? I would not be surprised if he did.

Monte Judah of Lion and Lamb Ministries noted that this day could be the day of Yom Kippur. If this is true, it would align itself with the Forty Days of Awe from Elul 1 to Ethanim/Tishri 10, which relates to the forty days and nights Moses was up on the mountain with Moses.

Looking at the word MAKE MERRY (MAKE SPORT)

The Hebrew word for make merry (make sport) is "tsah-hahk"- Tsade, Khet, Kuph (צחק). It is from Strong's Concordance number 6711, and its definition

A primitive root; to laugh outright (in merriment or scorn); by implication to sport: - laugh, mock, play, make sport.

In my opinion, it could mean that they were having an orgy at the golden calf area.

Verses seven and eight

7 And יהוה spoke to Moses, Go, descend (go down); for your People which you ascended from the land of Egypt are corrupted (wasted, ruined): 8 They have turned away hastily from the way which I commanded them: they have did (made) for themselves a casted (molten, masked) calf, and they have bowed to him, and they have sacrificed to him, and they said, These are your elohim, Israel, which have ascended you from the land of Egypt.

All of the sudden now, יהוה was saying that it was "Moses' People", and that Moses brought them out of Egypt. Did יהוה have a short term memory in foretting that He was the one that brought them out? He said it in the First Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus

Exodus 20:2 I am יהוה, your Elohim, who (which) brought you out from the land of Egypt, from the house of bondage (slavery).

This can be compared to what Adam said to יהוה in the Garden of Eden, which is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 3:12 And the Adam said, The woman whom You gave with me, she gave to me from the tree, and I ate.

Is it because of their sin that hwhy did not recognize them as His People at the moment, because they went against His Word? It is probable. Yeshua noted that only those who obey the Word are His mothers and brothers, which is noted in the Gospel of Matthew

Matthew 12:46 While He yet talked to the people, behold, His mother and His brethren stood without, desiring to speak with Him. 47 Then one said unto Him, Behold, Thy mother and Thy brethren stand without, desiring to speak with Thee. 48 But He answered and said unto him that told him, Who is My mother? And who are My brethren? 49 And He stretched forth His Hand toward His disciples, and said, Behold My mother and My brethren! 50 For whosoever shall do the Will of My Father which is in the heavens, the same is My brother, and sister, and mother.

This is the similar circumstance when hwhy said to Moses "your People".

Verses nine and ten

9 And יהוה said to Moses, I have seen את-this People, and, behold, he is a severely stiff (stubborn) necked People: 10 And now, leave her to Me that My Anger may glow against them, and I will consume them: and I will do (make) of you for a great nation.

It sounds like that יהוה would start over with Moses to become a second Abraham, which is based in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 12:1 And יהוה said to Abram, Go of yourself from your land, and from your birth place (kindred), and from the house of your father, to the land which I will show you: 2 and I will (do) make you for a great nation, and I will bless you, and I will make your name great [(engreaten your name)], and shall be a blessing:

If יהוה followed through with this option, it would mean that it would take another 400 years to create another nation of a People to fulfill His Word.

Mark Biltz of El Shaddai Ministries made an interesting note about this passage, that Moses was in a "catch 22". In other words, he used the phrase in relation to Moses "Should I stay, or should I go"? Mark noted that if Moses left when hwhy told him, hwhy would have destroyed the People. The other side is that the People are still sinning and have not repented, and what can Moses say if they don't.

Mark Biltz also noted the word "leave" in verse ten of this week's Torah portion passage.

Looking at the word LEAVE

The Hebrew word for leave is "yah-nakh"- Yod, Nun, Khet (ינח). It is from Strong's Concordance number 3240, and its definition

A primitive root; to deposit; by implication to allow to stay. (The Hiphil forms with the dagesh are here referred to, in accordance with the older grammarians; but if any distinction of the kind is to be made, these should rather be referred to H5117, and the others here): - bestow, cast down, lay (down, up), leave (off), let alone (remain), pacify, place, put, set (down), suffer, withdraw, withhold. (The Hiphil forms with the dagesh are here referred to, in accordance with the older grammarians; but if any distinction of the kind is to be made, these should rather be referred to H5117, and the others here.)

Mark Biltz noted that this is the similar word of "Noah"- which is the Hebrew "noakh"- Nun, Khet (xn). Mark also said that the account with hwhy, Moses and the People can be compared to hwhy, Noah and the People before the flood where hwhy told Noah that He is to destroy the People of the earth by having history repeat itself by hwhy telling Moses that He is going to destroy His own People.

Verses eleven through fourteen

11 And Moses beseeched את-the Face of יהוה, his Elohim, and said, To why יהוה does Your Anger glow against Your People which You have brought out from the land of Egypt on Great Power and on a Strong (Mighty) Hand? 12 To why Egypt, they should speak, to say, In evilness they were brought out to the killing of them in the mountains, and to consume them from upon (over) the face of the ground? Return from the glowness of Your Anger, and repent upon (over) the evil to Your People. 13 Remember (Recall) to Abraham, to Isaac, and to Israel, Your servants, which You swore to them on Yourself, and You spoke to them, I will multiply את-your seed as the stars of the Heavens, and all of this Land which I have spoken, I will give to your seed, and they shall inherit (occupy) for ages. 14 And יהוה, repented upon the evil which was spoken to do to His People.

Moses started his response to יהוה to remind Him and to correct Him that it was "His" People, and that "He" brought them out of Egypt. What יהוה and Moses were having was a "You argument" regarding who do the People belong. First, יהוה says to Moses "These are "your" People", then Moses said to hwhy "No, but they are "Your" People". Next Moses reminds יהוה of His Covenant with the forefathers and what He said to them. And יהוה repented His pursuit against the People to destroy them. This is not the first time hwhy repented. Looking at this account, which is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 6:5 And יהוה saw for the evil of the Adam was great on the Earth, and every imagination (conception, form) of the intentions (cunningness, weavingness, plaitingness) of his heart was only evil all of the day, 6 and יהוה repented (sighed) for doing (making) את-the Adam on the Earth, and was grieved (vexed, hurt, fabricated?) to His Heart.

In this Genesis passage, it was an act of repentance for the negative results, whereas יהוה repented at Mount Sinai for the benefit of the Israelite People.

Notice that in verse thirteen in 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 Moses was speaking to יהוה's "Soul". As I have noted in previous Torah portions, the soul is feminine. This means that Moses was reminding יהוה's "Soul of His Covenant He made with His Soul to Abraham, Isaac and Jacob.

!!!כבד לך יהוה

Verses fifteen and sixteen

15 And Moses faced away, and descended (went down) from the Mountain, and the Two Tablets of the Testimony (Witness) were in his hand: the Tablets were written from two of their opposite regions (opposite sides, over regions, over sides); they were written from this, and from this. 16 And the Tablets, they were from the Doing (Work) of Elohim, and the writing was from the Writing of Elohim, he was engraved upon the Tablets.

Notice that they were written on both sides of the stones. Why were they? How come it was not shown in any of the Bible movies?

In verse sixteen of this week's Torah portion passage, the King James Version did not include the person pronoun in this part of their translated verse

(KJV) 16 ...graven upon the tables.

It is literally translated

...he was engraved upon the tablets.

The "he" should be capitalized to say this

...He was engraved upon the tablets.

"He" is "Yeshua, the Word made Flesh" written on the Tablets of the Stones, and He is known as the Word, which is noted in the Gospel of John

John 1:1 In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim. 2 The Same was in the beginning with Elohim. 3 All things were made by Him; and without Him was not any thing made that was made. 4 In Him was Life; and the Life was the light of men.... 14 And the Word was made Flesh, and dwelt among us, (and we beheld His Glory, the Glory as of the Only Begotten of the Father,) full of Grace and Truth.

Verses seventeen and eighteen

17 And Joshua heard את-the sound of the People in their shouting (alarming, blowing, sounding), and said to Moses, A sound of war is in the Camp. 18 And said, Not the sound of eye-testifying (eyeing) of victory (mightiness), and not a sound of a eye-testifying (eyeing) of defeat (overthrow): I am hearing a sound of eye-testifying (eyeing).

Based on this information, Joshua was in an area on Mount Sinai where he could not see what was going on in the Camp. Either Joshua was in the area in the cloud, or he was far away and behind a mountainous area that it was impossible to see anything.

Verse nineteen

19 And was, as the which was drawing near to the Camp, and saw את-the calf, and whirl dancing: and the anger of Moses glowed, and he cast (threw) את-the Tablets from his hands, and shever-broke them under the Mountain.

By the time Moses came down the mountain, the Torah of The Ten Words (Commandments) were now etched in the stone, and they became final, complete, sealed, confirmed, established, validated and active. Though יהוה repented of His Idea and changed His Mind to not destroy the People, Those Etched Words were still valid. When Moses reached the Camp and found that the Israelites made a golden calf and worshiped it, he knew that the Ten Words (Commandments) that were written in stone would seal their deaths. He also knew that the Ten Words (Commandments) were written based on the original promise to the Israelites that they would be a Kingdom of Priests and a Holy Nation, which is noted in the Torah portion of Yithro, in the book of Exodus

Exodus 19:5 And now, if listening, you will listen in My Voice, and you will guard (observe, heed) את-My Covenant, and you shall be to Me a Special Treasure (Jewel, Peculiar Treasure) from all of the peoples: for all of the Earth belongs to Me: 6 And you, you shall be to Me a Kingdom of Priests, and a Sacred (Holy) Nation. These are the Words which you shall speak to the Sons of Israel.

But they abused it and defiled it by making the golden calf and worshiping it. When Moses realized the situation of their fates, the only thing he could do to save them from hwhy's Death Sentence against them was to destroy the Two Tablets of the Stones. This would cause the contract to be broken. This was Moses' act of mercy for the People in the Eyes of hwhy to destroy the Tablets containing the Ten Words (Commandments). Did hwhy get mad at Moses for breaking the two tablets? We will find out later on.

This is the view that Moses and Joshua saw the altar of the golden calf's location at the base of Mount Sinai

Showing the altar's location circled in red

Zooming in at the altar's location

This is an idea to Moses seeing the golden calf from a distance

Verse twenty

20 And took את-the calf which they did (made), and was burned up in the fire, and was grounded unto which became powder (fine, crushed), and was strangered (scattered) upon the face of the water, and made quaff (drink) את-the Sons of Israel.

This verse was probably a precursor to the Commandment of the Spirit of Jealousy by a wife drinking from the sand of the ground to prove her innocence that she did not lay with another man that was not her husband, which is noted in the Torah portion of Naso, in the book of Numbers

Numbers 5:11 And יהוה spoke to Moses, to say, 12 Speak to the Sons of Israel, and you shall say to them, A man, a man, if his wife, she goes astray (deviate), and has transgressed against him a transgression, 13 And a man shall lay with her, laying of seed, and was veiled from the eyes of her man, and was hidden, and she was unclean (defiled), and was not a witness against her, and she was not caught; 14 and has gone over upon him a Spirit of Jealousy, and was jealous at את-his wife, and she was unclean (defiled): or has gone over upon him a Spirit of Jealousy, and was jealous of את-his wife, and she was not unclean (defiled): 15 and the man shall bring את-his woman to the Priest, and shall bring את-her Karban Offering (Drawing Near Offering, Gift Offering) upon her of a tenth of the ephah of grounded barley; shall not pour oil upon him, and shall not give frankincense upon him; for he is a Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering) of Jealousy, of a Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering) of a Memorial (Remembrance), of a Memorial (Remembrance) of Iniquity. 16 And the Priest shall bring her near, and shall stand her to the Face of יהוה: 17 And the Priest shall take the Water of Sacreds (Holies) in an earthen vessel; and from the dust which shall be on the floor (?rented floor?) of the Tabernacle, the Priest shall take, and shall be given to the Water:

18 And the Priest shall stand את-the woman to the Face of יהוה, and shall uncover (loose) את-the head of the woman, and shall give upon her palm את the Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering) of the Memorial (Remembrance), she is a Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering) of Jealousy: and in the hand of the Priest shall be the Water of the Bitters of the Curses: 19 and the Priest shall make her swear, and shall say to the woman, If a man has not lain with you, and if you have not strayed (deviated) at uncleanness (defilement) under your husband, be free (innocent, guiltless, blameless) from the Water of the Bitters of these Curses: 20 And you, if you have strayed (deviated) under your man, and when you have been unclean (defiled), and has given a man in you את-his laying from failing unto your man: 21 And the Priest shall make את-the woman swear on an Oath of the Allah-Curse (Imprecation), and the Priest shall say to the woman, יהוה shall give for an allah-curse (imprecation) with you and to an oath in the midst of your People in hwhy giving את-your genitals at falling off, and את-your womb at swelling (amassing); 22 And the Waters of these Curses, they shall go in your uterus to swell (amass) the womb, and to make the genitals fall off: and the woman shall say, Amen, amen.

23 And the Priest shall write את-these allah-curses (imprecations) in a Scroll, and shall be blotted to the Water of the Bitters: 24 and את-the woman shall quaff (drink) את-the Water of the Bitters of the Curses: and the Waters of the Curses for Bitters, they shall enter in her. 25 And the Priest shall take from the hand of the woman את-the Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering) of the Jealousy, and shall wave את-the Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering) to the Face of יהוה, and shall bring her near to the Altar: 26 And the Priest shall grasp (hand grasp) from the Donation Offering (Tribute Offering, Food Offering, Grain Offering, Aportion Offering) את-her Memorial (Remembrance) Offering, and shall incense (smoke, fumigate, burn) to the Altar, and afterward את-the woman shall quaff (drink) את-the Waters. 27 And of making her quaff (drink) את-the Waters, and shall be, if she shall be unclean (defiled), and she transgressed a transgression against her man, and the Waters of the Curses of the Bitters, they shall enter in her, and her womb shall swell (amass), and her genitals shall fall off: and the woman, she shall be for an allah-curse (imprecation) in the nearness of her People. 28 And if the woman was not unclean (defiled), and she is clean (pure); and shall be free (innocent, guiltless, blameless), and shall seed seed.

29 This is the Teaching (Torah) of the Jealousies which a woman, she shall stray (deviate) under her man, and shall be unclean (defiled); 30 Or a man, which she goes over upon him a Spirit of Jealousy, and is jealous of את-his woman, and shall stand את-the woman to the Face of hwhy, and the Priest shall do to her את all of this Teaching (Torah). 31 And the man shall be free (innocent, guiltless, blameless) from iniquity, and that woman, she shall bear her iniquity.

Moses did not hesitate. He went straight to the false elohim and destroyed it, and went further by burning it and grinding it to powder. By the way, it was most likely that the golden calf was made mostly of wood and overlaid with gold. Otherwise, it wouldn't burn. Moses went one step more and made the People drink their "golden calf shake". Question: "How did he grind the gold to powder, or did it melt in the fire and just powdered the burnt wood instead"? Also, "Why did he make them drink it, and what was the purpose of them drinking it"? I do not have the answers to these at this time.

Verse twenty-one

21 And Moses said to Aaron, What has this People done to you, for you have brought a great sin upon them?!

Can anyone hear the Dragnet music TV theme intro as this verse is read?

Moses might as well have asked him, "Why did you submit to the People, by the influence of Hur, and gave the People power to sin against יהוה, and why didn't you stop Hur from manipulating the People against you"? Moses was very angry against Aaron. He knew that Aaron was ultimately responsible to allow them to do this, because he was given authority to keep the People in order, and that the People had potential to rebel. Why didn't Moses get after Hur in this as well? Where was he? He was also in charge with Aaron to keep order to the People. It seems that Hur got away with this account (lucky him), or did Moses do something against him that is noted in this week Torah portion account? I don't know.

Verses twenty two through twenty four

22 And Aaron said, May not the anger of my lord (master) glow: you, you know את-the People, for he is in evilness. 23 And they said to me, Do (Make) for us elohim which they shall go to our faces: for this Moses, the man which ascended us from the land of Egypt, we do not know what has become of him. 24 And I said to them, To whomever has gold, they will crunch off (craunch, break off, rend). And they gave to me: and I cast (threw) him in the fire, and came out this calf.

Ohhh, Suuuuure Aaron. The calf just came out of its own. It's a miracle! A calf appeared! As comedian, Bill Cosby, said in his infamous Noah skit, "Right". I don't think Moses believed what Aaron said at the end of his statement. This is what really happened ealier in this week's Torah portion chapter

Exodus 32:4 And [Aaron] took from their hand, and formed (fashioned) him on a engraving tool, and they did (made) him a casted (molten, masked) calf:...

Mark Biltz of El Shaddai Ministries noted that Aaron was speaking a "half truth", like a child to his mother by saying part of a truth but "ad libbing" the rest of the story to make him sound innocent. Nice try, Aaron, and have you forgotten the Ninth Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus

Exodus 20:16 You shall not have a false witness eye-account against your neighbor.

Aaron would have been scared of Moses and tried to save his but by denying that he did it, so that he would not look bad in his brother's eyes. Aaron feared that he could potentially die. Moses was too smart, and knew that Aaron made the calf. Aaron might have well said to Moses the he was saying to himself in a King James slang that "I wot not where my wit went".

Notice that Aaaron said to Moses this in verse twenty two of this week's Torah portion passage

...that he is in evilness...

Aaron reffered the "he" to the Israelite People, but it can also refer to hasatan.

Verse twenty five

25 And Moses saw, for את-the People, he was loosed; for Aaron had made them loosed, for a scornful whispering (an emitting, an inkling) among their uprisers:

In other words, the People had a wild orgy among themselves, which would make sense, because they were acting like immature childish college fraternity and sorority people. That is what their rebellion against hwhy did to them.

Their rebellion resulted in their nakedness- thank you Aaron for submitting to the People instead of hwhy.

Looking at the word LOOSED

The Hebrew word for loosed is "pah-rah"- Peh, Resh, Ayin (פרא). It is from Strong's Concordance number 6544, and its definition

A primitive root; to loosen; by implication to expose, dismiss; figuratively absolve, begin: - avenge, avoid, bare, go back, let, (make) naked, set at nought, perish, refuse, uncover.

This is not the same Hebrew word for nakedness as the typical Hebrew word "ey-rohm" (ערם). This is more like an act of "exposing" their sin.

Indirectly related, this is what Adam and Khavah did at the Garden of Eden in the Torah, which is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 3:1 And the serpent was subtle (cunning, crafty) than any beast of the field which hwhy Elohim made, and said to the woman, For Elohim said, Also (Even) you shall not eat from every tree of the Garden? 2 And the woman, she said to the serpent, From the Fruit of the Trees of the Garden we may eat: 3 and from the Fruit of the Tree which is in the midst of the Garden, Elohim said, You shall not eat him, and you shall not touch on him, lest you die. 4 And the serpent said to the woman, Dying, you shall not die: 5 for Elohim knows when in the day you eat of him, and your eyes, they shall be opened, and you shall be as Elohim knowing good and the evil. 6 And the woman saw for goodness was the tree for food [(for the tree for food was for goodness)], and that he was desirable (longing, lusting) to the eyes, and the tree was pleasant (delighting) to make one skillful (prudent): and she took of his fruit, and she ate, and she gave also to her husband with her; and she ate. 7 And opened her the eyes of both of them, and they knew for they were naked; and they sewed leaves (foliage) of the fig tree, and they did (made) for themselves aprons (girdles).

Khavah sowed with her eyes through the sight of the fruit and the words of the serpent, and with her husband, Adam, partaking of the fruit, they reaped their sight by seeing their nakedness and submitting to the words of the serpent when יהוה asked Adam the question, which is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 3:11 And He said, Who told to you that you are naked? Was that from the tree which I told you to fail (not) eating from him you have eaten?

This was the same idea that Aaron did with the People when he submitted to the People's "nakedness" and "shame" through their rebellion against hwhy. The People sowed their nakedness in front of Aaron and caused Aaron to reap their nakedness through the worship of the golden calf.

We as believers need to keep ourselves "spiritually clothed" with the Messiah and to not worship the elohim of the world which would cause us to be "spiritually naked". Ahmein.

Verses twenty six through twenty nine

26 And Moses stood in the gate of the Camp, and said, Who is for יהוה? To me! And all of the sons of Levi, they gathered to him. 27 And said to them, Thus says יהוה, Elohim of Israel, Put a man his sword upon his thigh (testacles), go over and return from gate to the gate in the Camp, and kill a man את-his brother, and a man את-his neighbor, and a man of את-his near one. 28 And the sons of Levi, they did according to [(as)] the word of Moses: and fell from the People on that day according to [(as)] three thousand men. 29 For Moses said, Fill your hands the day (today) to יהוה for a man against (on) his son, and against (on) his brother; and to give a blessing upon (over) you today.

Only one tribe of males, the tribe of Levi, went over to יהוה's side? What happened to the other eleven tribes? Where were they? We are talking about 600,000 plus males able to go to war. Were all of them against יהוה? That is pitiful.

When each the sons of Levi killed about 3,000 men, did that mean each man had to kill three different men? That meant 1,000 Levites killed 3,000 men. I don't know why it was so, because we see later the Levites enumeration in this generation of this week's Torah portion, which is noted in the Torah portion of B'midbar, in the book of Numbers

Numbers 3:39 Of all of the visiting (accounting, counting) of the Levites, which Moses and Aaron visited (accounted, counted) upon the Mouth of יהוה, by their families, every remembered one (male) from a son of a renewed month and the upward (ascending), were twenty and two thousand.

We can roughly estimate that there were between 15,000 and 18,000 adult male Levites able for war if they were not involved in the Priesthood. So what happened to the other 14,000 to 17,000 men? Here's another perspective: Were the 3,000 men killed of their own tribe? If so, the totals would have been for all the Levite males between 23,000 and 25,000, but that doesn't make sense. If hwhy said 3,000 men died, He meant 3,000 men died. My speculation that there were three thousand Levites that came to Moses' side, and the three thousand men were of Moses' Kohathite family.

Verse thirty

THE NEXT MORNING

30 And was from the morrow, and Moses said to the People, You, you have sinned a great sin: and now, I will ascend to יהוה; perhaps I can atone in unto your sin.

Based on the time of the day of this account, Moses' confrontation with Aaron and the People when he came down from the mountain with Joshua could have occurred during the night.

Verses thirty-one and thirty two

MOSES' SECOND ASCENT TO THE HEAD OF THE MOUNTAIN

31 And Moses returned to יהוה, and said, Oh now, this People have sinned a great sin, and they have done (made) for themselves elohim of gold. 32 And now, if You will, lift away (bear away, carry away) their sin, and if not, blot me now from Your Scroll which You have written.

The apostle Paul also offered such a suggestion for his brethren, which is noted in his letter to the assembly in Rome

Romans 9:1 I say the truth in Messiah, I lie not, my conscience also bearing me witness in the Holy Spirit, 2 That I have great heaviness and continual sorrow in my heart. 3 For I could wish that myself were accursed from Messiah for my brethren, my kinsmen according to the flesh:

When the apostle Paul said that he wished to be accursed, it was a wishing to be "blotted" out for the sake of his brethren like Moses requested יהוה to have his name blotted out of יהוה's Scroll if He didn't change His Mind for the People's sake.

Indirectly related, the apostle John noted יהוה would "blot" anyone's name, which is noted in the book of Revelation

Revelation 3:1 And unto the angel of the assembly in Sardis write; These things saith he that hath the seven Spirits of יהוה, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. 2 Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before the Lord. 3 Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. 4 Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. 5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the Scroll of Life, but I will confess his name before My Father, and before His angels.

The assembly in Sardis was at a point where the People could be "blotted out" if they didn't overcome.

This is a positive account of blotting our sins, which is noted in the book of Acts

Acts 3:19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of יהוה;

Looking at the word BLOT

The Hebrew word for blot is "mah-khah"- Mem, Khet, Heh (מחה). It is from Strong's Concordance number 4229, and its definition

A primitive root; properly to stroke or rub; by implication to erase; also to smooth (as if with oil), that is, grease or make fat; also to touch, that is, reach to: - abolish, blot out, destroy, full of marrow, put out, reach unto, X utterly, wipe (away, out).

Blotting out is an act of "erasing" the People in His Scroll in this week's Torah portion.

Verse thirty three

33 And יהוה said to Moses, Whom which has sinned to Me, I will blot him out of My Scroll.

In other words, יהוה was saying to Moses- "No". Also יהוה was saying indirectly that he heard Moses' plea to spare the People, but יהוה was saying to Moses that it was His responsibility and decision to blot out anyone from His Scroll.

Indirectly related, those who are written in the Lamb's Scroll of Life will be able to enter in Jerusalem in the new millenium, which the apostle John noted in the book of Revelation

Revelation 21:22 And I saw no Temple therein: for יהוה El Shaddai and the Lamb are the Temple of it. 23 And the City had no need of the sun, neither of the moon, to shine in it: for the Glory of יהוה did lighten it, and the Lamb is the Light thereof. 24 And the nations of them which are saved shall walk in the Light of it: and the kings of the earth do bring their glory and honour into it. 25 And the gates of it shall not be shut at all by day: for there shall be no night there. 26 And they shall bring the glory and honour of the nations into it. 27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's Book of Life.

That includes those who are believers in Yeshua, and those before Yeshua's time who obeyed His Word.

Verse thirty four

34 And now, go, lead את-the People to which I have spoken to you: behold, My Messenger shall go to your face: and in the day of My Visitation, I will visit their sin upon (over) them.

In other words, hwhy was telling Moses to pick up where you left off and continue in his walk with Him.

Notice that 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 speaking to Moses' "Soul". As I have noted in previous Torah portions, the soul is feminine. What it means is that hwhy was telling Moses' soul to continue leading the People in the wilderness to the Promise Land.

!!!כבד לך יהוה

We as believers in Yeshua have Yeshua to lead our souls and spirits via the Ruakh HaKodesh (the Holy Spirit) in our spiritual walk with Him in our spiritual wilderness.

!!!כבד לך יהוה

Verse thirty five

35 And יהוה plagued את-the People, upon which they did (made) את-the calf which Aaron did (made).

What kind of plague did יהוה put on the People? Was this plague a physical plague or a spiritual plague? We never heard this in movies, nor have I heard anyone teach about this plague that was put on them. They were plagued with something from the result from making and worshipping the golden calf, and Moses made them drink the powder from it.

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