Ktlehb B'HA-ALOTH-KHA
(In Your Ascending)
Numbers
8:1-12:16
There
are 55 Aleph-Tavs in this week's Torah portion
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NOTE: All
of the yous and yours underlined as "you" and "your" indicates that the
you and the your are plural. Also any of the words that are in bold
pink
lettering as "you"
refers to the feminine gender, but it is only applied when it does not
commonly refer to a woman. This only is applied to this week's Torah
portion text at this time.
CHAPTER
8 Numbers
8:1-26
Num
8:1 And hwhy
spoke to Moses, to say,
2 Speak to Aaron, and you shall say to him, In your ascending
(lifting
up) ta-the Lamps to
the front of
[(Lamps
before)] the face
of the Menorah,
the Seven
Lamps
they shall
give light. 3 And Aaron did so; ascended (lifted up) her Lampsto the front of [(to before)]
the
face of the
Menorah,
as the which hwhy commanded ta-Moses. 4 And
this
was the doing (making) of the Menorah of beaten (hammered) gold, unto
her Thigh (Base, Shaft, Trunk,
Loin, Testacle?),
unto her Flowers (Blooms, Blossoms, Buds), she was of beaten
(hammered) work:
as the
appearance (pattern, view, countenance) which hwhy showed (appeared) ta-Moses, so
was
ta-the Menorah
done (made).
5 And hwhy
spoke to Moses, to say,
6
Take ta-the Levites
from the midst of
the Sons of Israel, and you shall
cleanse (purify) them. 7
And thus you shall do to them to cleanse (purify) them: Spurt
(Besprinkle,
Sprinkle) upon
(over)
them
the water of the Sin Offering, and they shall go over a sheath (razor,
knife) upon
(over) all
of
their flesh, and they shall
wash their Garments, and they shall cleanse (purify). 8 And they
shall take
a bullock of a son of a herd, and his Donation Offering (Tribute
Offering, Food Offering, Grain Offering, Apportion Offering)
of flour
overflowed (mixed) in the
oil, and you shall take a second bullock of a son of
a herd
for a
Sin Offering.
9
And you shall bring near ta-the Levites
to the face of
the Tent of Appointment:
and you shall assemble ta-all of the Congregation
of
the
Sons
of Israel: 10 And you shall bring near ta-the Levites
to the Face of hwhy: and the Sons of Israel,
they
shall support (lay) ta-their hands
upon (over) the Levites:
11 And Aaron shall wave ta-the
Levites of a Wave Offering to the Face of hwhy from tathe Sons of
Israel, and
they shall be for the serving ta-the Service
of hwhy. 12 And the
Levites, they
shall support (lay) ta-their hands
upon (over) the heads of
the bullocks: and shall do (make)
ta-the one of a
Sin Offering,
and ta-the one of
an Elevation Offering (Ascension Offering, Burnt Offering) to hwhy,
to atone upon
the Levites.
13 And you shall make stand ta-the Levites to the face of
Aaron, and to the face of
his sons, and you shall wave them of a Wave
Offering to hwhy. 14 And you
shall separate (distinguish, divide)
ta-the Levites
from the midst of
the Sons of Israel: and the Levites, they
shall belong to Me. 15 And after thus, the Levites, they shall enter
(come)
for the serving ta-the Tent of
Appointment: and
you shall cleanse (purify) them, and you
shall wave them of a Wave Offering. 16 For gifts, they
are gifts to Me from the midst of the Sons of Israel; instead of an
opener of every womb, of a firstborn of all from the Sons of Israel, I
have taken
them for Myself, 17 for every firstborn among the Sons of Israel
belongs to
Me, among the Adam, and among the animals: in the day I struck every
firstborn in
the land of Egypt, I sanctified them for Myself. 18 And I have taken
ta-the
Levites instead of
every firstborn
among the Sons of Israel. 19 And I
have
given of her ta-the Levites of gifts to Aaron
and to his sons from the midst of
the Sons of Israel, for the serving ta-the Service
of the Sons of
Israel in the
Tent of Appointment, and to atone upon (over) the Sons of Israel: and
shall
not be against the Sons of
Israel a plague in approaching
the Sons of Israel to the
Sanctuary.
20
And Moses, and Aaron, and all of the Congregation
of the Sons of
Israel, did to the Levites according to [(as)] all which hwhy commanded ta-Moses to
the Levites, so the Sons of Israel, they did to them. 21 And the
Levites, they were cleansed (purified), and they washed their
Garments;
and
Aaron waved
them of a Wave Offering to the Face of hwhy; and Aaron
atoned upon (over) them
to cleanse (purify) them. 22 And after thus, the Levites, they went for
the
serving
their Service
in ta-the Tent of
Appointment to
the face of Aaron, and to the
face of his sons: as the which hwhy commanded ta-Moses upon (over)
the
Levites, so they did to them.
23 And hwhy
spoke to Moses, to say,
24
This is which belongs to the Levites: from a son of five and twenty
years
and the upward (ascending) shall go in to muster (amassing, arming) an
Army (a
Muster, A Mass, a Campaign) in the Service
of the
Tent of Appointment: 25 and from a son of fifty years shall return from
the Army (a
Muster, A Mass, a Campaign) of the Service, and shall not
serve anymore (again):
26 And shall ministerta-his brothers in the Tent of
Appointment, to observe (keep, guard, watch)
the Charge,
and shall not serve the Service. According to [(As)] thus you shall not
do to the Levites on (in) their charge.
(NOTE: Not all verses will have
comments)
Verses one through four
1 And hwhy
spoke to Moses, to say,
2 Speak to Aaron, and you shall say to him, In your ascending
(lifting
up) ta-the Lamps to
the front of
[(Lamps
before)] the face
of the Menorah,
the Seven
Lamps
they shall
give light. 3 And Aaron did so; ascended (lifted up) her Lampsto the front of [(to before)]
the
face of the
Menorah,
as the which hwhy commanded ta-Moses. 4 And
this
was the doing (making) of the Menorah of beaten (hammered) gold, unto
her Thigh (Base, Shaft, Trunk,
Loin, Testacle?),
unto her Flowers (Blooms, Blossoms, Buds), she was of beaten
(hammered) work:
as the
appearance (pattern, view, countenance) which hwhy showed (appeared) ta-Moses, so
was
ta-the Menorah
done (made).
Only the High Priest is to lift up the Lamps.
These seven Lamps are symbolic of the seven Spirits of hwhy, which is noted by
the apostle John, in
the book of Revelation
Revelation 4:5 And out of
the Throne proceeded lightnings and thunderings and voices: and there
were seven lamps of fire burning before the Throne, which are the seven
Spirits of hwhy.
Mark Biltz of El Shaddai
Ministries noted the Golden Menorahs, which are noted by the apostle
Zecariah in his book, and bythe apostle John
in the book of
Revelation
Revelation 1:20 The
mystery of the seven stars which thou sawest in My Right Hand, and the
seven Golden Candlesticks [Menorahs]. The seven stars are the angels of
the seven assemblies: and the seven menorahs which thou sawest are the
seven assemblies. Zecariah 4:1 And the
Messenger that talked with me came again, and waked me, as a man that
is wakened out of his sleep, 2 And said unto me, What seest thou?
And I said, I have looked, and behold a Menorah all of her of gold,
with a Bowl upon the top of her and her seven Lamps upon her, and seven
pipes to the seven Lamps, which are upon her head:
We can say that the Menorah in the Tent of Appointment could be
symbolized as the Congregation of the Israelites, or for today, the
congregation of belivers of the Messianic/Hebraic Roots movement in
Messiah. Also,
we as believers have the Menorah in our hearts, and our Menorahs give
light. This is
based on what Yeshua said, which is noted in the Gospel of Matthew
Matthew 5:14
Ye are the light
of the world. A city that is set on an hill cannot be hid.
15 Neither do men light a candle, and put it under a bushel,
but
on a candlestick; and it giveth light unto all that are in the house.
16 Let your light so shine before men, that they may see your good
works, and glorify your Father who is in Heaven. 17 Think
not
that I am come to destroy the Torah, or the prophets: I am not come to
destroy, but to fulfill. 18 For verily I say unto you, Till
the heavens
and earth pass, one jot or one tittle shall in no wise pass from the
Torah, till all be fulfilled. 19 Whosoever therefore shall break one of
these least Commandments, and shall teach men so, he shall be called
the least in the Kingdom of Heaven: but whosoever shall do and teach
them, the same shall be called great in the Kingdom of Heaven.
Indirectly related, the Lamps could also be symbolized as the Word, as
King David noted in the book of the Psalms
Psalm 119:105 Thy Word
is a Lamp unto my Feet, and a light unto my path.
This could indirectly imply to lifting up the Living Word, who is
Yeshua, the Messiah.
!!!hwhy
Kl bdk
Verse seven 7
And thus you shall do to them to cleanse (purify) them: Spurt
(Besprinkle,
Sprinkle) upon
(over)
them
the water of the Sin Offering, and they shall go over a sheath (razor,
knife) upon
(over) all
of
their flesh, and they shall
wash their Garments, and they shall cleanse (purify).
The Levites had to shave every part of their body from
the top of their heads to the bottom of their feet. This was also done
to Joseph before he met Pharaoh, which is noted in the Torah portion of
Mikeyts,
in the book of Genesis
Genesis 41:14And
Pharaoh sent and called ta-Joseph, and they hurried
(made him run) from
the bore-pit: and shaved,
and changed his clothing, and came to
Pharaoh.
So why did hwhy
command the Levites
to completely shave their entire bodies, that one time, the same way
the Egyptians did daily? What was the purpose of that? One possible
theory is
that when they shaved their hair, they removed the hair in relevance to
their "pre-Priestly Service", and hwhy
did not want their
hair to have any witness of their past pre-Priestly lives. This could
also apply to Joseph by shaving off his past occupations in his life.
We as believers in the Messiah could also say that we had our bodies
spiritually shaved to do His Service and His Will, because we are also
a Kingdom of Priests in Messiah, which the apostle Peter
noted in his epistle, and the apostle John
noted in the book
of Revelation
1 Peter 2:9 But ye are a
chosen generation, a royal priesthood, an holy nation, a peculiar
people; that ye should shew forth the praises of Him who hath called
you out of darkness into His marvellous light:
Revelation 1:5 And
from Yeshua, the Messiah, who is the Faithful Witness, and the First
Begotten of the dead, and the Prince of the kings of the earth. Unto
Him that loved us, and washed us from our sins in His own Blood, 6 And
hath made us kings and priests unto hwhy and His Father; to Him be
glory and dominion for ever and ever. Amen.
Revelation 5:9 And
they sung a new Song, saying, Thou art worthy to take the scroll, and
to open the seals thereof: for Thou wast slain, and hast redeemed us
to hwhy by Thy Blood out of every
kindred, and tongue, and people, and nation; 10 And hast made
us unto our Elohim kings and priests: and we shall reign on the
earth.
In relation, this is what the apostle Paul noted in his letter to the
assembly in Rome
Romans 8:16 The Spirit
itself beareth witness with our spirit, that we are the children
of hwhy: 17 And if children,
then heirs; heirs of hwhy, and joint-heirs with
Messiah; if so be that we suffer with Him, that we may be also
glorified together.
If
we as belivers in the Messiah are joint-heirs with Him, then we could
also say that since He is a descendant of the line of Aaron, that we
are also adopted by our Heavenly Father through Yeshua's Blood to the
line of Aaron through Yeshua, our Eternal High
Priest
!!!hwhy
Kl dbk
Verses ten through fifteen
10 And you shall bring near ta-the Levites
to the Face of hwhy: and the Sons of Israel,
they
shall support (lay) ta-their hands
upon (over) the Levites:
11 And Aaron shall wave ta-the
Levites of a Wave Offering to the Face of hwhy from tathe Sons of
Israel, and
they shall be for the serving ta-the Service
of hwhy. 12 And the
Levites, they
shall support (lay) ta-their hands
upon (over) the heads of
the bullocks: and shall do (make)
ta-the one of a
Sin Offering,
and ta-the one of
an Elevation Offering (Ascension Offering, Burnt Offering) to hwhy,
to atone upon
the Levites.
13 And you shall make stand ta-the Levites to the face of
Aaron, and to the face of
his sons, and you shall wave them of a Wave
Offering to hwhy. 14 And you
shall separate (distinguish, divide)
ta-the Levites
from the midst of
the Sons of Israel: and the Levites, they
shall belong to Me. 15 And after thus, the Levites, they shall enter
(come)
for the serving ta-the Tent of
Appointment: and
you shall cleanse (purify) them, and you
shall wave them of a Wave Offering.
In verses eleven and thirteen of this week's Torah portion passage,
Aaron is to wave the Levites for a Wave
Offering towards the Face of hwhy. It says the same
thing in verse twenty-one of this week's Torah portion chapter
21 And the
Levites, they were purified, and they washed their Garments;
and
Aaron waved
them of a Wave Offering to the Face of hwhy;...
As it says in verse ten of this week's Torah portion passage that the
Israelites were to lay their hands on
the
Levites, which is not the usual thing for the Israelites to do. This is
because
the Levites are to start their duties, whatever they are, for the
Service of the Tent of Appointment.
If it is literally
what it says, for Aaron to literally "wave" the Levites, which is true,
how did Aaron do
that? Did Moses say to him "Pump some iron,
Aaron, because you are going to wave your over 20,000 brothers in the
air for a Wave Offering"? If that
is so,
Aaron must have had very strong arms to wave over 20,000 Levites to the
Face of hwhy, or hwhy gave Aaron
"supernatural energy", which could be
possible, since hwhy did that for
Samson. Physically, Aaron must of had
huge biceps by the end of the waving, compared to Arnold Shwarzenegger.
Notice also in verse thirteen of this week's Torah portion that Moses
was to wave Aaron and
his sons for a Wave Offering. I hoped that at the time, Moses ate his
Wheaties cereal and his spinach :) .
Verse twenty four
24
This is which belongs to the Levites: from a son of five and twenty
years
and the upward (ascending) shall go in to muster (amassing, arming) an
Army (a
Muster, A Mass, a Campaign) in the Service
of the
Tent of Appointment:
This
is differently noted, compared with the duty age of the Kohathites and
the
Gershonites, which is noted in the Torah portions of B'midbar and Naso,
in the book of
Numbers
Numbers 4:1And hwhy
spoke to Moses
and to
Aaron, to say, 2 Lift up (bear) ta-the heads of
the sons of
Kohath from the midst of
the
sons of Levi, by their families, by the house of their fathers,
3 from a son of thirty years and the upward (ascending), and unto a son
of
fifty
years, of all entering to the Army (Mustering, Mass) to do the
Work in
the Tent
of
Appointment.... 21 And hwhy
spoke to Moses, to say, 22 Lift up (Bear) ta-the heads of
the sons of
Gershon,
also them, by the house of their fathers, by their families; And hwhy
spoke to Moses, to say, 22 Lift up (Bear) ta-the heads of
the sons of
Gershon,
also them, by the house of their fathers, by their families; 23 You
shall visit (account, count) them from
a son of thirty years and the upward (ascending) unto a son of fifty
years; all
that
can go to muster (massing, arming) an Army (a Muster, a Mass, a
Campaign) for the serving the Service
in the Tent
of Appointment.... 29 Of the sons of Merari,
you shall visit (account, count) them by their families, by
the house of their
fathers; 30 You shallvisit (account, count) them from a son of thirty
years and the
upward,
and unto a son of fifty years, all that are going tothe Army (Muster, Mass,
Campaign)for the serving
ta-the Service
of the Tent of Appointment.
Why was there a five years difference between the two
sources? Was it possible there was a non-written account regarding
this matter, that they realized the amount of Priests numbered in the
Numbers passage in that age range, and were there not enough to cover
all
of the tasks
of the service, and why they expanded the age limit by lowering
the youngest age to twenty-five years instead of thirty years so they
could obtain more Priests to make up the difference? I don't have an
answer to that at this time.
CHAPTER
9 Numbers
9:1-23
Num 9:1 And hwhy
spoke to Moses in the
Wilderness of Sinai in the second
year to their coming out (going out) from the
land of Egypt, in the first renewed month, to say, 2 And the Sons of
Israel,
they shall do ta-the Passover
in His Appointed Time. 3 On the four ten (fourteen)
day in this renewed month, between the mixing periods (evenings), you
shall do
him in his
Appointed Time: according to [(as)] all of His Statutes, and according
to
[(and as)] all of
His
Ordinances, you shall do him. 4 And Moses spoke to the Sons of
Israel to do the Passover. 5 And they did ta-the Passover
in the first, on the four ten (fourteen) day of the renewed month,
between the
mixing periods
(evenings), in the
Wilderness of Sinai: according to [(as)] all that hwhy commanded ta-Moses, so
the Sons of Israel, they did.
6 And were men of which they
were unclean (defiled) by a soul of
an Adam, and they were not able to do the Passover on that
day:
and
they drew near (came near) to the face of Moses and to the face of
Aaron on that
day: 7 and those men, they said to him, We are unclean (defiled)
by a
soul
of an Adam: to why are we restrained (scraped off) by failing at the
bringing near ta-a Karban
Offering (Drawing Near Offering, Gift Offering)
of hwhy in His Appointed Time in the
midst of the Sons of Israel? 8 And Moses said to them, Stand,
and
I will hear what hwhy shall
command to you. 9
And hwhy
spoke to Moses, to say,
10 Speak to the Sons of Israel, to say, If a man, a man, shall
be
unclean (defiled) by a soul or on a distant way, of you or of your
generations, and shall be doing the Passover to hwhy. 11 In the
second renewed month, on
the four ten (fourteen) day, between the mixing periods
(evenings), they shall
do him; upon the
unleavened (unleavened bread) and bitters, they shall eat him. 12 They
shall not
remain of him until breaking period (morning), and they shall
not shever-break
a bone on
him: they shall do him according to [(as)] all of the Statutes of
the
Passover.
13 And the man of which he is clean (pure), and is not on a way, and
has
failed to do the Passover, and that soul
shall be cut off from
her
People: for the Karban
Offering (Drawing Near Offering, Gift Offering)
of hwhy was not
brought near in his Appointed Time, that man shall bear his sin.
14 And when a sojourner (stranger) shall
sojourn with you, and
does the Passover to the hwhy; according
to [(as)] the Statute of
the Passover, and according to [(as)] His Ordinance, so shall do: One
Statute
shall be for you, and
for the sojourner (stranger), and for the native of the
land.
15 And on the day that ta-the
Tabernacle was raised up,
the Cloud covered (concealed)
ta-the
Tabernacle, by the Tent of
the Testimony
(Witness): and in the mixing period (evening) was
upon the Tabernacle as an appearance (view, countenance)
of Fire until breaking period
(morning). 16 So was continually: the Cloud covered (concealed) him,
and of the
appearance (view, countenance)
of Fire
nightly. 17 And by mouth that ascended the Cloud from upon
(over) the Tent, and after thus, the Sons of Israel they pulled
up (journeyed): and in the
place which the Cloud shall tabernacled there, the Sons of Israel,
they encamped there. 18 Upon the Mouth of hwhy, the Sons of
Israel, they shall pull up (journey), and upon the Mouth of hwhy they shall encamp: all of
the
days which the Cloud was upon the Tabernacle shall tabernacle, they
encamped.
19 And in the tarrying (length) of the Cloud upon the Tabernacle
multiple
days, and
the Sons of Israel, they observed (kept, guarded, watched) ta-the Charge
of hwhy, and they
did not pull up (journey).
20 And which shall be existing the Cloud numerous days upon (over) the
Tabernacle;
upon the Mouth of hwhy they
encamped, and upon (over) the Mouth of hwhy they pulled up (journeyed). 21 And was,
which the Cloud existed from mixing period (evening) until breaking
period
(morning), and the Cloud
ascended in the breaking period (morning), and they pulled up (journeyed): or daily and the nightly,
and
the Cloud ascended, and they pulled up (journeyed). 22 Or two days,
or a renewed month, or
days, in tarrying (lengthening) the Cloud upon (over) the Tabernacle to
tabernacle upon
(over) him, the
Sons of Israel, they shall encamp, and shall not pull up (journey): and in his ascending, they pulled up (journeyed). 23 Upon the Mouth of hwhy they
encamped, and upon the Mouth of hwhy they pulled up (journeyed): they observed (kept,
guarded, watched) ta-the Charge
of hwhy, upon the Mouth of hwhy on the hand
of Moses.
(NOTE: Not all verses will have
comments)
Verses three and eleven
3 On the four ten (fourteen)
day in this renewed month, between the mixing periods (evenings), you
shall do
him in his
Appointed Time: according to [(as)] all of His Statutes, and according
to
[(and as)] all of
His
Ordinances, you shall do him.... 11 In the
second renewed month, on
the four ten (fourteen) day, between the mixing periods
(evenings), they shall
do him; upon the
unleavened (unleavened bread) and bitters, they shall eat him.
The "him" in the verses relates to Yeshua, the Living Word, who became
the Passover Lamb who was sacrificed for us, which the apostle Paul
noted
in his letter to the assembly in Corinth
1 Corinthians 5:7 Purge
out therefore the old leaven, that ye may be a new lump, as ye are
unleavened. For even
Messiah our Passover is sacrificed for us:
There is a reason the phrase "between the mixing periods" is
translated.
Looking at the
Hebrew text in these verses, it says "Beyn Ha-ahr-ah-veem" (MybrehNyb). We will look
at these two Hebrew words
Looking at the words:
BETWEEN
The Hebrew word for between is
"beyn"- Bet, Yod, Nun Sophit (Nyb). It is from Strong's Concordance
number 996, and its definition
(Sometimes
in the plural masculine or feminine); properly the constructively
contracted form of an otherwise unused noun from H995; a distinction;
but used only as a preposition, between (repeated before each noun,
often with other particles); also as a conjugation, either... or: -
among, asunder, at, between (-twixt . . . and), + from (the widest), X
in, out of, whether (it be... or), within.
Beyn is translated as "between".
MIXING PERIODS The Hebrew word for mixing
periods is
"eh-rehv"- Ayin, Resh, Bet (bre). Its is from
Strong's concordance number 6153, and its defintion
From
H6150; dusk: - + day, even (-ing, tide), night.
from 6150 "ah-rahv" (bre), and its
definition
A
primitive root (rather identical with H6148 through the idea of
covering with a texture); to grow dusky at sundown: - be darkened,
(toward) evening.
from 6148 "ah-rahv" (bre), and its definition
A
primitive root; to braid, that is, intermix; technically to traffic (as
if by barter); also to give or be security (as a kind of exchange): -
engage, (inter-) meddle (with), mingle (self), mortgage, occupy, give
pledges, be (-come, put in) surety, undertake.
Erev is translated as "evening" or "mixing".
Looking at this chart of a twenty four hour day cycle below
Notice that the occurance of the transitions from light to darkness for
dusk,
and from darkness to light for dawn, only occurs "after" the sun sets
and
"before" the sun rises from the horizon. These are the two "mixing
periods"
that occur on a daily basis.
Some verses interpret this phrase as "between the evenings". If this
was the
interpretation, that would take the time frame between sundown on the
fourteenth to sundown on the fifteenth. This is too long a time for the
Israelites
to slay a lamb or kid- twenty four hours, for if they waited until the
daytime, it would
be too late to kill it, and it says in the Torah portion of Bo, in the
book of Exodus, that the destroyer killed the
firstborns whose sideposts and doorposts were not shown with the blood
"during the middle of th
night".
Another way to interpret this phrase is "between
the mixing periods" which would be between sundown of the fourteenth
and
sunrise of the fourteenth- between dusk and dawn, a twelvish hour time
line. This provides the
best
interpretation. Though it make the possibility of killing it after
midnight, it would not be common sense for the Israelites to kill it
that late at
night in the wee hours of the morning. They would have killed it after
the sunset on the night of the
fourteenth. You can read my "Passover/Unleavened Bread" information on
this website by clicking on the link below.
6 And were men of which they
were unclean (defiled) by a soul of
an Adam, and they were not able to do the Passover on that
day:
and
they drew near (came near) to the face of Moses and to the face of
Aaron on that
day: 7 and those men, they said to him, We are unclean (defiled)
by a
soul
of an Adam: to why are we restrained (scraped off) by failing at the
bringing near ta-a Karban
Offering (Drawing Near Offering, Gift Offering)
of hwhy in His Appointed Time in the
midst of the Sons of Israel? 8 And Moses said to them, Stand,
and
I will hear what hwhy shall
command to you. 9
And hwhy
spoke to Moses, to say,
10 Speak to the Sons of Israel, to say, If a man, a man, shall
be
unclean (defiled) by a soul or on a distant way, of you or of your
generations, and shall be doing the Passover to hwhy. 11 In the
second renewed month, on
the four ten (fourteen) day, between the mixing periods
(evenings), they shall
do him; upon the
unleavened (unleavened bread) and bitters, they shall eat him. 12 They
shall not
remain of him until breaking period (morning), and they shall
not shever-break
a bone on
him: they shall do him according to [(as)] all of the Statutes of
the
Passover.
13 And the man of which he is clean (pure), and is not on a way, and
has
failed to do the Passover, and that soul
shall be cut off from
her
People: for the Karban
Offering (Drawing Near Offering, Gift Offering)
of hwhy was not
brought near in his Appointed Time, that man shall bear his sin.
14 And when a sojourner (stranger) shall
sojourn with you, and
does the Passover to the hwhy; according
to [(as)] the Statute of
the Passover, and according to [(as)] His Ordinance, so shall do: One
Statute
shall be for you, and
for the sojourner (stranger), and for the native of the
land.
The men were most
likely burying one of their relatives, and this caused
them to be unclean. This alternate date of the second Biblical month of
Ziv/Iyar was applied to
the Passover day, but it didn't say that it was also applied to the
seven day
of the Feast of Unleavened Bread. This was so, because the Passover
Meal was located in their homes, and not at Jerusalem, which is it's
noted in
the Torah portion of
Mishpatim, in the book of Exodus
Exodus
23:14Three
footings (walkings, [times]) you shall feast to Me in the
year. 15 You will guard (keep, observe, watch) tathe Feast of the Unleavened
Bread: seven
days you will eat unleavened bread as the which I have
commanded
you by the Appointed Time of the renewed month of the Aviv; for in him,
you
came out from
Egypt: and they shall not appear at My Face empty: 16 And the Feast of
the
Harvest,
the firstfruits of your doings (works), which you have sown in the
field: and the Feast of
the Ingathering (Adding) in the going out of the year in your gathering
(adding) ta-your doings (work)
from the field. 17
Three times in the year shall all of your remembered ones (males)
appear to the Face
of the
Adon hwhy.
Question: "If the men were unclean on the Passover in the second
Biblical month, does this mean that the rest of the Spring High Holy
Days and
Fall High Holy Days
have to be a month later as well"? The answer is "no", otherwise, hwhy
would have said so. hwhy
only made this exception regarding the Passover, because it was a
"crucial" part of the High Holy Days, in which the Passover is the
"anchor" High Holy Day for the other
High Holy Days. When the true date of the Passover
started in the first month, the High Holy Days Clock started ticking.
Those
who were unclean in the first Biblical month, who had to wait on the
fourteenth
day of the second Biblical month to do the Passover, but had to count
the fifty
days
to
Shavuoth with the rest of their brothers who did the Passover in the
first Biblical month, and follow the Fall High Holy Days in
the seventh Biblical month with the rest of their brothers.
This could be compared to "Joe
and Nick", a.k.a. Joseph of Arimathaea and Nicodemus, in the Passover
account, who had to take Yeshua's Body, to embalm Him, to wrap Him and
to place
Him in Joseph's tomb located around the Garden of Gethsemene during
Passover, which is noted in the Gospel of John
John 19:38 And after this
Joseph of Arimathaea, being a disciple of Yeshua, but secretly for fear
of the Jews, besought Pilate that he might take away the body of
Yeshua: and Pilate gave him leave. He came therefore, and took the body
of Yeshua. 39 And there came also Nicodemus, which at the first
came to Yeshua by night, and brought a mixture of myrrh and aloes,
about an hundred pound weight. 40 Then took they the body of Yeshua,
and wound it in linen clothes with the spices, as the manner of the
Jews is to bury.
Nick and Joe would have had to wait until the second Biblical month to
observe the Passover Meal.
Looking at verse twelve of this week's Torah portion passage again
12 ...and they shall not break
a bone on
him: they shall do him according to (do him as) all of the Statutes of
the
Passover.
This week's Torah portion passage was fulfilled when Yeshua's Bones
were
not broken at
His crucifixion, which is noted in the Gospel of John
John19:36 For these
things were done, that the scripture should be fulfilled, A Bone of Him
shall not be broken.
This alternative date was applied during King Hezekiah's reign, which
is noted
in the
book of the Chronicles
2 Chronicles 30:1 And
Hezekiah sent to all Israel and Judah, and wrote letters also to
Ephraim and Manasseh, that they should come to the House of hwhy at
Jerusalem, to keep the Passover unto hwhy, Elohim of Israel. 2 For
the king had taken counsel, and his princes, and all
the Congregation in Jerusalem, to keep the
Passover in the second
month. 3 For they could
not keep it at that time, because
the Priests had not sanctified themselves sufficiently, neither had the
People gathered themselves together to Jerusalem. 4 And the
thing
pleased the king and all the Congregation.
5 So they established a decree to make proclamation
throughout all Israel, from Beersheba even to Dan, that they should
come to keep the Passover unto hwhy, Elohim of Israel, at
Jerusalem: for
they had not done it of a long time in such sort as it was written.
6 So the posts went with the letters from the king and his
princes throughout all of Israel and Judah, and according to the
commandment of the king, saying, Ye Sons of Israel, turn again unto hwhy, Elohim of Abraham, Isaac,
and Israel, and He will return to the
remnant of you, that are escaped out of the hand of the kings of
Assyria. 7 And be not ye like your fathers, and like your
brethren,
which trespassed against hwhy, Elohim of their fathers,
who
therefore
gave them up to desolation, as ye see. 8 Now be ye not
stiffnecked, as your fathers were, but
yield yourselves unto hwhy, and enter into His
Sanctuary, which He
hath sanctified for ever: and serve ta-hwhy, your Elohim, that the
fierceness of His wrath may turn away from you. 9 For if ye turn
again unto hwhy, your brethren and
your sons shall find compassion before them that lead them captive,
so that they shall come again into this land: for hwhy, your Elohim, is a Gracious
One and Merciful One, and will not turn away His Face from you, if ye
return unto Him. 10 So the posts passed from city to city through
the
country of Ephraim and Manasseh even unto Zebulun: but they laughed
them to scorn, and mocked them. 11 Nevertheless divers of Asher and
Manasseh and of
Zebulun humbled themselves, and came to Jerusalem. 12 Also in
Judah the hand of the Elohim was to give them one
heart to do the commandment of the king and of the princes, by the Word
of hwhy. 13 And there
assembled at Jerusalem much People to keep
ta-the Feast of
Unleavened Bread in the second month, a very great Congregation.
14 And they arose and took away ta-the altars that were in
Jerusalem, and taall the altars for incense
took they away, and cast them
into the brook Kidron. 15 Then they
killed the Passover on the fourteenth day of
the second month: and the Priests and the Levites were ashamed,
and
sanctified themselves, and brought in the Elevation Offerings into the
House of hwhy. 16 And they stood in their
place after their manner,
according to the Teaching (Torah) of Moses, the man of the Elohim: the
Priests
sprinkled ta-the
blood, which they received of the hand of the Levites. 17 For there
were many in the Congregation that were not
sanctified: therefore the Levites had the charge of the killing of the
Passovers for every one that was not clean, to sanctify them unto hwhy. 18 For a multitude of
the People, even many of Ephraim,
and Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet
did they eat ta-the Passover otherwise than
it was written. But Hezekiah
prayed for them, saying, The Good hwhy shall atone every one
19 that prepareth his heart to seek the Elohim, hwhy, Elohim of
his fathers, though he be not cleansed according to the purification of
the Sanctuary.20 And hwhy hearkened to Hezekiah, and
healed ta-the People. 21 And the
Sons of Israel that were present at Jerusalem kept ta-the Feast of Unleavened Bread
seven days with great gladness: and the Levites and the Priests
praised hwhy day by day, singing with
loud instruments unto hwhy. 22 And Hezekiah spake
comfortably unto all of the Levites that taught the Good Knowledge
of hwhy: and they did eat throughout
ta-the Appointed Time of seven
days, offering Peace Offerings, and making confession to hwhy, Elohim of their fathers.
This Chronicle account shows that they observed the Feast of Unleavened
Bread in the second Biblical month of Ziv/Iyar. It also confirms, based
what I noted
earlier, that the men had to miss the Feast of Unleavened Bread,
because they were unclean and could not participate to meet hwhy
at the Tent of Appointment for this time, of the three times in the
year, they were to present their sacrifices to Him.
Based on the Chronicles account, it is probable that the Israelite men
in this week's Torah portion were observing the Feast of the Unleavened
in Jerusalem in the second Biblical month as well, which is based in
the Torah portion of
Khukath, in the book of Numbers
Numbers 19:11The
one touching on the dead of any soul of an Adam, and
shall be
unclean seven days.
It would make sense that the Israelite men in this week's Torah portion
passage
were not able to go to Jerusalem until the second Biblical month,
because of this Khukath Commandment.
Looking at verse fourteen of this week's Torah portion passage again
14 And when a sojourner
(stranger) shall
sojourn with you, and
does the Passover to the hwhy; according
to [(as)] the Statute of
the Passover, and according to [(as)] His Ordinance, so shall do: One
Statute
shall be for you, and
for the sojourner (stranger), and for the native of the
land.
This means that the Stranger who is in an Israelite's home has to
participate in the
Passover.
There is NO separate
Torah for the stranger to do the
Passover differently, which is noted in the Torah portion of Bo, in the
book of Exodus
Exodus 12:48And when a sojourner
(stranger) shall sojourn with you,
and shall do the
Passover
to hwhy, every remembered one (male)
to him shall be
circumcised, and
then shall come near to do (make, prepare) him; and shall be like the
native
of
the land: and anyone uncircumcised shall not eat on him.
49 One
Teaching (Torah) shall be to the native and to the
sojourner (stranger) that sojourns in your
midst.
The key is that the stranger (sojourner) had to be circumcised to
participate in
the
Passover.
Verse twenty-one
21 And was,
which the Cloud existed from mixing period (evening) until breaking
period
(morning), and the Cloud
ascended in the breaking period (morning), and they pulled up (journeyed): or daily and the nightly,
and
the Cloud ascended, and they pulled up (journeyed).
There is something in the Hebrew that does not show up in the English.
It is in the word "existed". The Hebrew word is "Yeysh", Yod,
Shin (sy).
This could be an abreviation for the Name, Yeshua (ewsy),
so this might be telling us as a code that it was Yeshua who was
travelling as the Cloud. We can retranslate the verse like this:
21 And was,
which the Cloud existed from mixing period (evening) until breaking
period
(morning), and the CloudYeshuaascended in the breaking
period (morning), and they pulled up (journeyed): or daily and the nightly,
and
the Cloud ascended, and they pulled up (journeyed).
!!!hwhy
Kl bdk
CHAPTER
10 Numbers
10:1-36
Num 10:1
And hwhy
spoke to Moses, to say,
2 Do (Make) for yourself two trumpets
of silver; you shall do (make) them beaten (hammered):
and they shall be to you for the Calling (Convocation) of the
Congregation, and
for journeying (departing, moving, pulling up) ta-the camps.
3 And they
shall takah-blow on them, and
all of the Congregation, they
shall be appointed to you to the Entrance of the Tent of
Appointment. 4 And if they takah-blow on one, and
the rulers of the Heads of
the Thousands of Israel, they shall be appointed to you. 5 And at your
takah-blowing of a teruah-signal (teruah-sound), and they shall pull up
(journey) the Camps that enamps at the
east. 6 And at your
blowing of a second
teruah-signal (teruah-sound), and they shall
pull up (journey) the Camps that are encamped at the
right (south): they shall
takah-blow a teruah-signal (teruah-sound)
for their journeying (departing,
moving, pulling up). 7 And in the assembling of ta-the Assembly,
you shall takah-blow,
and not teruah-signal (teruah-sound). 8 And the sons of Aaron,
the Priests, they shall
takah-blow on the trumpets;
and they shall be to you
for a Statute
of Ages
for your generations.
9 And when you go warring in your
land upon the oppresors (distressors, enemy) that
oppress (distress) you,
and you
shall ruah-signal (ruah-sound) on the trumpets;
and you
shall
be remembered to the Face of hwhy, your
Elohim, and youshall
be saved from your
enemies.
10 And in the day of your
gladness,
and in your Appointed
Times, and in the heads of your
renewed months, youshall
takah-blow on the trumpets
upon (over) your
Elevation
Offerings (Ascension Offerings, Burnt Offerings), and upon (over) the
Sacrifices of your
Peace Offerings; and they shall be to you for a
Memorial (Remembrance) to the Face of your Elohim: I am hwhy, your Elohim.
11 And was in the second
year, in the second renewed month, on the twenty
on the renewed month, the Cloud ascended (taken up) from upon (over)
the
Tabernacle of
the Testimony
(Witness). 12 And the Sons of Israel, they
pulled up (journeyed) for their
journeys (departings, movings, pulling
ups) from the Wilderness of Sinai;
and the Cloud tabernacled in the
Wilderness of
Paran. 13 And they pulled up (journeyed) on the first, upon the
Mouth of hwhy, on the hand
of Moses.
14 And pulled up (journeyed) the standard (banner, flag)
of the
Camp of the sons
of Judah on the first by their
armies: and upon (over) his army was Nahshon, son of
Amminadab. 15 And upon (over) the army of the tribe of the sons of
Issachar was Nethaneel, son of Zuar. 16 And upon (over) the army of the
tribe of the sons of Zebulun was Eliab, son of Helon.
17 And the Tabernacle descended (came down); and the sons of
Gershon and the
sons of
Merari, they pulled up (journeyed), bearing (carrying, lifting up) the
Tabernacle.
18 And pulled up (journeyed) the standard (banner, flag)
of the
Camp of Reuben bytheir
armies: and upon (over) his army
was Elizur, son of Shedeur. 19 And upon (over) the army of the tribe of
the
sons of Simeon was Shelumiel, son of Zurishaddai. 20 And upon (over)
the army
of the tribe of the sons of Gad was Eliasaph, son of
Deuel.
21 And the Kohathites, they pulled up (journeyed) bearing the Sanctuary, and
they raised up ta-the
Tabernacle until they came [(unto their coming?)].
22 And pulled up (journeyed) the
standard (banner, flag) of the Camp of the sons of Ephraim by their
armies: and upon
(over) his army was Elishama, son of Ammihud. 23
And upon (over) the army of the tribe of the sons of Manasseh was
Gamaliel,
son of Pedahzur. 24 And upon (over) the army of the tribe of the sons
of Benjamin was Abidan, son of Gideoni.
25 And pulled up (journeyed) the standard (banner, flag)
of the
Camp of the sons of Dan, adding (gathering, rearwarding) to all of the
camps by their
armies: and upon (over) his army
was
Ahiezer, son of Ammishaddai. 26 And upon (over) the army of the tribe
of the
sons of Asher was Pagiel, son
of Ocran. 27 And upon (over) the army of the tribe of the sons of
Naphtali
was Ahira, son of Enan. 28 These were the journeys (departings,
movings, pulling ups) of the Sons
of Israel by their
armies, and they pulled up (journeyed).
29 And
Moses said to Hobab, son of Raguel, the
Midianite, father-in-law of Moses, We are pulling up (journeying)
to the
place which hwhy said, I
shall give him to you:
Go
with us, and we will do good to you:
for hwhy has spoken
good upon
(over) Israel. 30 And he said to him, I will not go; for but to my
land,
and to my birth (kindred) I will go. 31 And he said, Do you not
forsake us now; for upon
(over) thus, you know our encampment in the wilderness,
and you shall be to us for eyes. 32 And shall be, when you
go with us, and shall be that goodness which hwhy shall do
good with us, and we will do good to you. 33
And they pulled up (journeyed) from the Mountian
of hwhy, a way of three
days: and
the Ark of the Covenant of hwhy pulled up (journeyed)
to their faces at a way of
three
days, to search for themselves a camping area. 34 And the Cloud
of hwhy was upon (over)
them daily, in
their pulling up (journey) from the Camp.
35 And was, in pulling up (journeying) the Ark, and Moses said,
Arise, hwhy, and your
enemies, they will
scatter (disperse); and your haters, they shall flee from Your face. 36
And in
resting, shall say, Return, hwhy, at the
mryiads of thousands
of
Israel.
(NOTE: Not all verses will have
comments)
Verses one through eight
1
And hwhy
spoke to Moses, to say,
2 Do (Make) for yourself two trumpets
of silver; you shall do (make) them beaten (hammered):
and they shall be to you for the Calling (Convocation) of the
Congregation, and
for journeying (departing, moving, pulling up) ta-the camps.
3 And they
shall takah-blow on them, and
all of the Congregation, they
shall be appointed to you to the Entrance of the Tent of
Appointment. 4 And if they takah-blow on one, and
the rulers of the Heads of
the Thousands of Israel, they shall be appointed to you. 5 And at your
takah-blowing of a teruah-signal (teruah-sound), and they shall pull up
(journey) the Camps that enamps at the
east. 6 And at your
blowing of a second
teruah-signal (teruah-sound), and they shall
pull up (journey) the Camps that are encamped at the
right (south): they shall
takah-blow a teruah-signal (teruah-sound)
for their journeying (departing,
moving, pulling up). 7 And in the assembling of ta-the Assembly,
you shall takah-blow,
and not teruah-signal (teruah-sound). 8 And the sons of Aaron,
the Priests, they shall
takah-blow on the trumpets;
and they shall be to you
for a Statute
of Ages
for your generations. In verse three of this week's
Torah portion passage, the Hebrew
text word for "on them" is "bah-heyn", Bet, Heh, Nun Sophit (Nhb). This Hebrew phrase reveals to us
that the trumpets are feminine. Also, the word "your" which is noted
twice in reference to the Priests' acts of blowing or sounding the
trumpet(s) reveal to us that it was their "souls" that are involved in
blowing the trumpets.
!!!hwhy
Kl dbk
The
silver trumpets were to be blown for these kinds of signals:
Both Trumpets Blown:For the
calling of the Congregation One Trumpet Blown:For the calling of the Elders of of
the
Heads of the Thousands of Israel Signal Blown: Signals blown for each camp Both Trumpets Blown, but not signaled:For the assembling of the
Assembly
When one counts for
each camp, it comes to a total of seven
camps. That means the two silver trumpets are blown as a signal
for each of the seven camps to pull up.
This is the order of the blowing of the two silver trumpets for each
camp:
First Signal Blown:The east sun rising camp pulled up Second Signal Blown:The Gershonites rising camp pulled up Third Signal Blown:The Merarites camp pulled up Fourth Signal Blown:The right (south) camp pulled up Fifth Signal Blown:The Kohathites camp pulled up Sixth Signal Blown:The sea (west) camp pulled up Seventh Signal Blown:The hidden (north) camp pulled up
Notice
that there aren't any silver trumpet
signals mentioned for Aaron and his sons. Because there were only a few
of them, and they would most likely be at the front of the line.
Indirectly related, the angels sounded these seven signals from the
seven trumpets, which is noted by the apostle John, in the book of
Revelation
Revelation 8:2 And I saw
the seven angels which stood before hwhy; and to them were given
seven trumpets.... 6 And the seven angels which had the seven trumpets
prepared themselves to sound.
FIRST
TRUMPET Revelation 8:7 The first
angel sounded, and there followed hail and fire mingled with blood, and
they were cast upon the earth: and the third part of trees was burnt
up, and all green grass was burnt up.
SECOND
TRUMPET Revelation 8:8 And the
second angel sounded, and as it were a great mountain burning with fire
was cast into the sea: and the third part of the sea became blood; 9
And the third part of the creatures which were in the sea, and had
life, died; and the third part of the ships were destroyed.
THIRD
TRUMPET Revelation 8:10 And
the third angel sounded, and there fell a great star from heaven,
burning as it were a lamp, and it fell upon the third part of the
rivers, and upon the fountains of waters; 11 And the name of the star
is called Wormwood: and the third part of the waters became wormwood;
and many men died of the waters, because they were made bitter.
FOURTH
TRUMPET Revelation 8:12 And
the fourth angel sounded, and the third part of the sun was smitten,
and the third part of the moon, and the third part of the stars; so as
the third part of them was darkened, and the day shone not for a third
part of it, and the night likewise. 13 And I beheld, and heard an
angel flying through the midst of heaven, saying with a loud voice,
Woe, woe, woe, to the inhabiters of the earth by reason of the other
voices of the trumpet of the three angels, which are yet to sound!
FIFTH
TRUMPET Revelation 9:1 And
the fifth angel sounded, and I saw a star fall from heaven unto the
earth: and to him was given the key of the bottomless pit. 2 And
he opened the bottomless pit; and there arose a smoke out of the pit,
as the smoke of a great furnace; and the sun and the air were darkened
by reason of the smoke of the pit. 3 And there came out of the
smoke locusts upon the earth: and unto them was given power, as the
scorpions of the earth have power. 4 And it was commanded them
that they should not hurt the grass of the earth, neither any green
thing, neither any tree; but only those men which have not the seal
of hwhy in their foreheads.
5 And to them it was given that they should not kill them, but
that they should be tormented five months: and their torment was as the
torment of a scorpion, when he striketh a man. 6 And in those days
shall men seek death, and shall not find it; and shall desire to die,
and death shall flee from them. 7 And the shapes of the locusts
were like unto horses prepared unto battle; and on their heads were as
it were crowns like gold, and their faces were as the faces of men. 8
And they had hair as the hair of women, and their teeth were as the
teeth of lions. 9 And they had breastplates, as it were
breastplates of iron; and the sound of their wings was as the sound of
chariots of many horses running to battle. 10 And they had tails like
unto scorpions, and there were stings in their tails: and their power
was to hurt men five months. 11 And they had a king over them, which is
the angel of the bottomless pit, whose name in the Hebrew tongue is
Abaddon, but in the Greek tongue hath his name Apollyon. 12 One
woe is past; and, behold, there come two woes more hereafter.
SIXTH
TRUMPET Revelation 9:13 And
the sixth angel sounded, and I heard a voice from the four horns of the
Golden Altar which is before hwhy, 14 Saying to the sixth
angel which had the trumpet, Loose the four angels which are bound in
the great river Euphrates. 15 And the four angels were loosed,
which were prepared for an hour, and a day, and a month, and a year,
for to slay the third part of men. 16 And the number of the army
of the horsemen were two hundred thousand thousand: and I heard the
number of them. 17 And thus I saw the horses in the vision, and them
that sat on them, having breastplates of fire, and of jacinth, and
brimstone: and the heads of the horses were as the heads of lions; and
out of their mouths issued fire and smoke and brimstone. 18 By these
three was the third part of men killed, by the fire, and by the smoke,
and by the brimstone, which issued out of their mouths. 19 For
their power is in their mouth, and in their tails: for their tails were
like unto serpents, and had heads, and with them they do hurt. 20 And
the rest of the men which were not killed by these plagues yet repented
not of the works of their hands, that they should not worship devils,
and idols of gold, and silver, and brass, and stone, and of wood: which
neither can see, nor hear, nor walk: 21 Neither repented they of their
murders, nor of their sorceries, nor of their fornication, nor of their
thefts.
SEVENTH
TRUMPET Revelation 11:15 And
the seventh angel sounded; and there were great voices in heaven,
saying, The kingdoms of this world are become the kingdoms of our Lord,
and of His Messiah; and He shall reign for ever and ever. 16 And
the four and twenty elders, which sat before hwhy on their seats, fell upon
their faces, and worshipped hwhy, 17 Saying, We give Thee
thanks, hwhy El Shaddai, who Art, and
Wast, and Art to Come; because Thou hast taken to Thee Thy great power,
and hast reigned. 18 And the nations were angry, and Thy
wrath is come, and the time of the dead, that they should be judged,
and that Thou shouldest give reward unto Thy servants the prophets, and
to the saints, and them that fear Thy Name, small and great; and
shouldest destroy them which destroy the earth. 19 And the Temple
of hwhy was opened in Heaven, and
there was seen in His Temple the Ark of His Testament: and there were
lightnings, and voices, and thunderings, and an earthquake, and great
hail.
These seven trumpets, or "signals", of this Revelation passage portray
the "pulling up" of these
wraths that will occur on the earth at the end times during the seven
years tribulation. I am not prophecying here, but it is certain that
this is nearing the time of the Jubilee year for 2017, based on the
information that the time clock started when Israel was recognized to
be given as a state in 1917 by the Balfour Declaration. Then fifty
years later, the Jubilee year, in 1967, when the Jews recaptured
Jerusalem for the first time in 1,900 years. Fifty years from 1967, the
next Jubilee year, is "2017". The only thing the Jews need, that is
left, is the claim to build an Altar, at minimum, and ultimately the
Temple. In December 6th, 2017, United States President, Donald Trump,
didn't waive the move, and was the first president in any nation to
declare Jerusaelm as the undivided capital of Israel, and has moved the
U.S. Embassy to Jerusalem on May 14, 2018. Looking at the word TRUMPET
The Hebrew word for trumpet is
"khah-tsoh-tsrah"-
Khet, Tsade, Tsade, Resh, Heh
(hruux).
It is from Strong's Concordance number 2689, and its definition
By
reduplication from H2690; a trumpet (from its sundered or quavering
note): - trumpet (-er).
from
2690 "khah-tsahr", "khah-tsoh-tseyr", "khah-tsoh-reyr" (rux,
ruux,
rrux),
and its definition
A
primitive root; properly to surround with a stockade, and thus separate
from the open country; but used only in the reduplicated form (the
second and third forms; to trumpet, that is, blow on that instrument):
- blow, sound, trumpeter. These are other
possible examples
what the two silver trumpets look like
Looking that the word TAKAH-BLOW The
Hebrew for takah-blow is "tah-kah"- Tav, Kuph, Ayin (eqt).
It is from Strong's Concordance number 8628, and its definition
A
primitive root; to clatter, that is, slap (the hands together), clang
(an instrument); by analogy to drive (a nail or tent pin, a dart,
etc.); by implication to become bondsman (by handclasping): - blow ([a
trumpet]), cast, clap, fasten, pitch [tent], smite, sound, strike, X
suretiship, thrust.
This is the also the word "tekiah". The Jewish and about all of the
Messianic/Hebraic Roots people traditionally use this word as a sound
style when the
shofar is blown, especially during the Fall High Holy Day of Yom Teruah.
In verse two fo this week's Torah portion passage, the Hebrew word for
calling (convocation) is "meekrah", Mem, Kuph, Resh, Aleph (arqm),
from Strong Concordance 4744. This is the same Hebrew word that is used
for "Holy Callings" for the High Holy Days which are noted in the Torah
portion of Emor, in the book of Leviticus, in chapter twenty three:
Leviticus 23:3Six
days
you shall do work: and on the seventh day shall be a Shabbath Shabbathon
(Intermittent Shabbath, Intermittent Rest,
Intermittent Repose),
a Sacred (Holy)
Calling (Convocation)(sdq arqm); you shall not do any work.
She is a Shabbath to hwhy in all of
your dwellings.
Leviticus 23:5In the
first renewed month, on the
four ten (fourteen) of
the renewed month, between the
mixing periods (evenings), is the
Passover to hwhy. 6 And on
the
five ten (fiveteen, fifteen) day of this renewed month is the Feast
of the Unleavened
Bread to hwhy: seven
days
of unleavened
bread you shall eat [you shall eat unleavened bread seven
days)]. 7 On the first day shall be to you a Sacred (Holy)
Calling (Convocation)(sdq arqm): you shall not do any work of
service. 8 And you
shall
bring near
a Fire Offering to hwhyseven
days: on the seventh
day shall be a Sacred (Holy) Calling (Convocation)(sdq arqm): you shall not do
any work
of
service.
And it goes on throughout that chapter.
Looking that the word TERUAH-SIGNAL
(TERUAH-BLOW) The
Hebrew for teruah-signal (teruah-blow) is "t'roo-ah"- Tav, Resh, Vav,
Ayin, Heh (hewrt).
It is from Strong's Concordance number 8643, and its definition
From H7321; clamor,
that is, acclamation of joy or a battle cry; especially clangor of
trumpets, as an alarum: - alarm, blow (-ing) (of, the) (trumpets), joy,
jubile, loud noise, rejoicing, shout (-ing), (high, joyful) sound
(-ing).
from
7321 "roo-ah" (ewr),
and its definition
A
primitive root; to mar (especially by breaking); figuratively to split
the ears (with sound), that is, shout (for alarm or joy): - blow an
alarm, cry (alarm, aloud, out), destroy, make a joyful noise, smart,
shout (for joy), sound an alarm, triumph.
Verse nine
9 And when you go warring in your
land upon the oppresors (distressors, enemy) that
oppress (distress) you,
and you
shall ruah-signal (ruah-sound) on the trumpets;
and you
shall
be remembered to the Face of hwhy, your
Elohim, and youshall
be saved from your
enemies.
The ruah-signal (ruah-signal) noted is from Strong's Concordance number
7321, which is noted above.
King David most likely wrote a verse based his thought from this week's
Torah
portion verse, which is noted in the book of the Psalms
Psalm 18:3 I
will call
upon hwhy, who is
worthy to be
praised: so shall I be saved from mine enemies.
Verse ten
10 And in the day of your
gladness,
and in your Appointed
Times, and in the heads of your
renewed months, youshall
takah-blow on the trumpets
upon (over) your
Elevation
Offerings (Ascension Offerings, Burnt Offerings), and upon (over) the
Sacrifices of your
Peace Offerings; and they shall be to you for a
Memorial (Remembrance) to the Face of your Elohim: I am hwhy, your Elohim.
This is saying that the Israelites were to blow the trumpets for the
twelve (or thirteen) new Biblical sighted moons, and for the seven High
Holy Days. King
David based this, which is noted in the book of the Psalms
Psalm 81:1
To the Chief
Musician upon the Gittith, of Asaph. Sing aloud to Elohim, our
Strength: make a joyful noise to the Elohim of Jacob. 2 Lift
up a
psalm, and bring hither the timbrel, the pleasant harp with the
psaltery. 3 Blow the shofar
in the new moon, in the full moon, on our
feast day. 4 For this is the Statute for Israel, he is the
Ordinance to
the Elohim of Jacob.
David even commanded for the Commandment of the trumpets by making the
Levites to blow with the shofars. The Priests
were only allowed to blow the
silver trumpets during these Appointed Times and the New Moons.
Verse eleven
11 And was in the second
year, in the second renewed month, on the twenty
on the renewed month, the Cloud ascended (taken up) from upon (over)
the
Tabernacle of
the Testimony
(Witness).
The Israelites finally pulled up to depart from Mount Sinai in
northeastern
Saudi Aarabia. Looking at the time
they arrived at Mount Sinai, which is noted in the Torah portion of
Yithro, in
the book of Exodus
Exodus 19:1In
the third
renewed month, on this day to the going out of the Sons of Israel from
the land
of
Egypt, they came at the Wilderness of Sinai.
2 And
they journeyed (pulled up) from Rephidim, and they came at the
Wilderness of Sinai,
and they camped at the wilderness;
and Israel camped there before (at the front of) the Mountain.
The arrival of this day would be the fifteenth day of the third month
of Sivan, in their first year of their journey, which is noted in the
Torah
portion of Masei, in the book of Numbers
Numbers 33:3And they pulled up
(journeyed) from Rameses in the
first renewed month, on the
five ten (fiveteen, fifteen) day of the first renewed month; after
the Passover, the Sons of
Israel, they went out on a high hand to the eyes of all of the
Egyptians. 4 And Egypt was burying tawhich hwhy had struck
among them: every
firstborn, and on their elohim, hwhy did (made, executed)
Judgments.
Calculating the time they left on the
twentieth day of the
second month in the second year, the Israelites stayed at
Mount Sinai for eleven months and five days. Also, regarding the issue
of the unclean men who could not observe the Passover and most likely
the Feast of Unleavened Bread in chapter nine of this week's Torah
portion noted earlier,
they would have left during the time they were observing the sixth day
of the Feast of
Unleavened Bread.
Verses fourteen through twenty
eight
THE CAMP PULLOUT
In this week's Torah portion passage, it doesn't say where Aaron and
his sons were located in the Camp, but there are Scriptures that gives
us an idea where they were located, which are noted in the Torah
portion of B'midbar, in the book of Numbers
Numbers 3:30And the ruler of the
house of
the
father
of the families of the Kohathites was Elizaphan, son of Uzziel. 31 And
their Charge
was the Ark, and the Table, and the Menorah, and the
Altars, and the Vessels of the Sanctuary which they shall minister
on
them, and the Screen Cover (Screen Curtain), and all of his Service.
Numbers 4:15And Aaron and
his sons have finished to cover (conceal) ta-the
Sanctuary, and ta-all of his Vessels of the
Sanctuary, in pulling up (journeying) the Camp; and after thus,
the sons of Kohath shall come to lift up (carry, bear): and they shall
not
touch the Sacred Things (Holy Things), and they shall be the death
[(they would die)]. These are
the Burdens
(Bearings) of the sons of
Kohath in the Tent of Appointment.
Based
on these sources, it was most likely that Aaron and his sons were with
their Kohathite tribal family who were responsible for the Tabernacle's
Appliances. It wouldn't make sense for the Aaron and his sons to be in
the front, since they didn't have the Ark with them in the front, and
would put them in a very vulnerable spot and easy killing for the enemy.
This is a chart showing the journey order of the Israelite Camp which
would include Aaron and his sons in the Kohathite tribe
Looking at these accounts regarding the carrying of the Ark of the
Covenant, which is noted in the book of Joshua
Joshua 3:1 And Joshua rose
early in the morning; and they removed from Shittim, and came to
Jordan, he and all the Sons of Israel, and lodged there before they
passed over. 2 And it came to pass after three days, that the
officers went through the host; 3 And they commanded ta-the People, saying, When ye
see tathe Ark of the Covenant
of hwhy, your Elohim, and the
Priests
the Levites bearing him, then ye shall remove from your place, and go
after him. 4 Yet there shall be a space between you and him, about
two thousand cubits by measure: come not near unto him, that ye may
know ta-the way by which ye must go:
for ye have not passed this way heretofore.
Joshua 6:1 Now Jericho
was straitly shut up because of the Sons of Israel: none went out,
and none came in. 2 And hwhy said unto Joshua, See, I
have given into thine hand ta-Jericho, and ta-the king of her, and ta-the mighty men of valour.
3 And ye shall compass the city, all ye men of war, and go round
about ta-the city once. Thus shalt
thou do six days. 4 And seven Priests shall bear to the face of the Ark
seven trumpets of yoveyl-horns (yoveyl-blasts): and the seventh day ye
shall compass ta-the city seven times, and the
Priests shall blow with the shofars. 5 And it shall come to pass,
that when they make ta-a long blast with the horn,
and when ye hear the sound of the trumpet, all the People shall shout
with a great shout; and the wall of the city shall fall down flat, and
the People shall ascend up every man straight before him. 6 And
Joshua the son of Nun called the Priests, and said unto them, Take up ta-the Ark of the Covenant, and
let seven Priests bear seven shofars of yoveyl-horns (yoveyl-blasts) to
the face of the Ark of hwhy.
Question:
"Who carried the Ark of the Covenant during the campains?" This can be
resolved based on these two accounts, which is noted in the book of the
prophet Samuel
1 Samuel 2:11 And Elkanah
went to Ramah to his house. And the child did minister unto ta-hwhyta-before Eli, the Priest. 12
Now the sons of Eli were sons of Belial; they knew not ta-hwhy. 13 And the Priests'
Custom with ta-the People was, that, when
any man offered sacrifice, the Priest's servant came, while the flesh
was in seething, with a fleshhook of three teeth in his hand;
1 Samuel 4:1 And the Word
of Samuel came to all Israel. Now Israel went out against the
Philistines to battle, and pitched beside Ebenezer: and the Philistines
pitched in Aphek. 2 And the Philistines put themselves in array
against Israel: and when they joined battle, Israel was smitten before
the Philistines: and they slew of the army in the field about four
thousand men. 3 And when the People were come into the Camp, the
Elders of Israel said, Wherefore hath hwhy smitten us to day before the
Philistines? Let us fetch ta-the Ark of the Covenant
of hwhy out of Shiloh unto us, that,
when it cometh among us, it may save us out of the hand of our enemies.
4 So the People sent to Shiloh, that they might bring from thence
tathe Ark of the Covenant
of hwhy of Armies (Hosts), which
dwelleth
between the cherubims: and the two sons of Eli, Hophni and Phinehas,
were there with the Ark of the Covenant of the Elohim. 5 And when
the Ark of the Covenant of hwhy came into the Camp, all
Israel shouted with a great shout, so that the earth rang again.
6 And when the Philistines heard ta-the noise of the shout, they
said, What meaneth the noise of this great shout in the Camp of the
Hebrews? And they understood that the Ark of hwhy was come into the Camp.
7 And the Philistines were afraid, for they said, Elohim is come
into the Camp. And they said, Woe unto us! For there hath not been such
a thing heretofore. 8 Woe unto us! who shall deliver us out of the
hand of these mighty Elohim? These are the Elohim that smote the
Egyptians with all the plagues in the wilderness.
Looking
at this chart of the Levitical Priesthood showing the lineage of Aaron
This reveals to us that Eli and his sons were of the line of Aaron, and
they are the ones that are responsible for the Priestly Service of the
Tabernacle, and based on the account of Samuel, it was the sons of
Aaron that carried the Tabernacle during the campaigns.
Looking at some more of the account of Joshua's campaign against
Jericho,
which is noted in the book of Joshua
Joshua 6:7 And he said
unto the People, Pass on, and compass ta-the city, and let him that is
armed pass on before the Ark of hwhy. 8 And it came to pass,
when Joshua had spoken unto the People, that the seven Priests bearing
the seven shofars of yoveyl-horns
(yoveyl-blasts) passed on toward the Face of
hwhy, and blew with the shofars:
and the Ark of the Covenant of hwhy followed them. 9 And
the armed men went before the Priests that blew with the shofars, and
the rereward came after the Ark, the Priests going on, and blowing with
the shofars.
This shows us that the seven Priests were in front of the Ark of the
Covenant followed by the Israelite army.
This is a chart of the Israelite Army showing an idea of the pattern of
the march in Jericho with the seven priests with the shofars
On
a different matter, notice that the
first tribe that is in front of the march order of the camp is
Judah, and his name means "praise". This is symbolic for those who are
believers that we are to give "praises" to hwhy/Yeshua.
King David made great Psalms of praises, one of the great ones is noted
in the book of the Psalms
Psalm 150:1 Praise ye hy. Praise El in His Sanctuary:
praise Him in the firmament of His Power. 2 Praise Him for His Mighty
Acts: praise Him according to His Excellent Greatness. 3 Praise
Him with the sound of the shofar: praise Him with the psaltery and
harp. 4 Praise Him with the timbrel and dance: praise Him with
stringed instruments and organs. 5 Praise Him upon the loud cymbals:
praise Him upon the high sounding cymbals. 6 Let every thing that hath
breath praise hy. Praise ye hy.
This
also relates to hwhy/Yeshua
giving praises to those who are obeying His Word. The apostle Paul also
praised the assembly in Corinth for following the Ordinances he
provided
for them, no doubt based in the Torah, which is noted in his letter to
the assembly in Corinth
1 Corinthians 11:2 Now I
praise you, brethren, that ye remember me in all things, and keep the
Ordinances, as I delivered them to you.
The last person in line in the march is Naphtali, and his name means
"wrestled", or "struggled". This is symbolic of us as believers who are
"spiritually wrestling" or "spiritually struggling" in our walk
with hwhy/Yeshua
when we disobey His Word,
even at times when we are either going though a crises. A good example
of this is noted by the apostle Paul in his letter to the assembly
in Ephesus
Ephesians 6:12For we wrestle
not against flesh and blood, but against principalities, against
powers, against the rulers of the darkness of this world, against
spiritual wickedness in high places.
This also relates to what Moses said, when he
gave warning to the Israelites if they listen to the Voice of hwhy,
and if they don't listen to the Voice of hwhy,
which is noted in the Torah portion of Ki Thavo, in the book of
Deuteronomy BLESSING
Deuternonomy 28:1And shall be, if
listening, you will listen
in the Voice
of hwhy, your
Elohim, to guard (keep, observe, take heed) to
do all of ta-His Commandments which I am
commanding you today, and hwhy, your Elohim,
will give you
high above (upon) all nations of the Earth: 2 And all of these
blessings, they
shall come upon you, and shall take hold (reach) of you, if you will
listen in
the
Voice
of hwhy, your
Elohim.... 13 And hwhy shall give
you for the head [Judah],
and not for the tail [Naphtali];...
When the Israelites are listening to the Voice of hwhy
and does what He says, they become the "symoblic praise" of the head,
symbolic of Judah, while the enemy
"symbolically struggles" at the tail, symbolic of Naphtali.
CURSING
Deuteronomy 28:15And shall be, if you will not
listen in the Voice of hwhy, your
Elohim, to guard (keep, observe, take heed) to
do
ta-all of His Commandments and
His
Statutes which I am commanding you today;
and they shall come upon you all of these despisements (curses), and
shall take hold of (reach) you:...
44 He shall lend
you, and you, you shall not lend him: he
shall be for (of) the head [Judah], and you, you shall be for (of)
the
tail [Naphtali].
When the Israelites disobeyed listening to hwhy,
they "symoblically struggled" at the head, symbolic of Naphtali, and
their enemies get the "symbolic praise" over them at the head, symbolic
of Judah.
Verses twenty nine through
thirty two
29 And
Moses said to Hobab, son of Raguel, the
Midianite, father-in-law of Moses, We are pulling up (journeying)
to the
place which hwhy said, I
shall give him to you:
Go
with us, and we will do good to you:
for hwhy has spoken
good upon
(over) Israel. 30 And he said to him, I will not go; for but to my
land,
and to my birth (kindred) I will go. 31 And he said, Do you not
forsake us now; for upon
(over) thus, you know our encampment in the wilderness,
and you shall be to us for eyes. 32 And shall be, when you
go with us, and shall be that goodness which hwhy shall do
good with us, and we will do good to you.
Hey! Wait a minute! Where did Hobab come into the picture all of the
sudden? How come we did not hear about Hobab when Moses came to the
well at Midian? Where was Hobab when Moses married Zipporah and bore
sons? Where was Hobab when Moses was sitting at Jethro's table? This is
what was noted in the Torah portion of Sh'moth, in the book of Exodus
Exodus 2:15 ...
And Moses bolted away (ran away) from
the face of Pharaoh, and dwelled in the land of Midian: and dwelled
upon the
well. 16 And to the priest of Midian were seven daughters: And they
came, and they
drew, and they
filled ta-the troughs to quaff (water)
the
flocks of their
father. 17 And the shepherds, they came, and they drove them away:
and
Moses arose, and saved them, and
imbibed (quaffed, watered) ta-their flocks. 18 And they
came to Reuel, their
father, and said, Why (What is known) have you
come hurrying
today (the day)? 19 And they said, An Egyptite (Egyptian man)
rescued
(delivered) us from
the
hand
of the shepherds, and also drawing, drew for us, and quaffed (watered)ta-the flock. 20 And
said to his daughters, And where is he? To why is this you
have
left ta-the man? Call
to him, and
shall eat bread. 21 And Moses was content (agreed, yielded) to
dwell at ta-the man: And gave ta-Zipporah, his daughter, to
Moses. 22 And she birthed a son, and called ta-his name Gershom: for had
said, I had became a sojourner (stranger) in a foreign land.
Nothing in this Sh'moth passage noted Hobab's existance at all. There
are two possible reasons: One- Hobab wasn't born during these accounts
until later during the time Moses was residing in Midian during those
forty years, Two- Hobab was alive but too young at the time to shepherd
his father, Jethro's flock. Whatever the reasons, we now know that
Jethro did have a son, and was most likely his youngest child, meaning
his eighth child after the seven sisters.
Moses asked his brother-in-law to go
with them in the wilderness. How many of you have asked a family member
who did not
have the revelations like you to go with you with Messianic/Hebraic
Roots
movenent? I have done it personally myself with a family member of
mine. Abraham did
it with Lot when he was Abram, which is noted in the Torah portion of
Lekh
L'kha, in the book of Genesis
Genesis
12:1And hwhy 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 make
you for a
great nation, and I will bless you, and I will make your name great,
and shall be a blessing: 3 And I will bless from your blessers [(those
blessing you)],
and from your despisers [(those despising (cursing) you)] I will curse:
and in you, all families
of the Ground, they will be blessed. 4 And Abram went as the which hwhy spoke to him; and Lot
went out with him: and Abram was a
son of five years and seventy years in his
going out from Haran, 5 and Abram took ta-Sarai, his
woman, and ta-Lot, son of his brother, and ta-all their goods (substance,
property) which they
had collected, and ta-the souls which they had
acquired (done) in Haran; and they went out to go to the
land of Canaan;
and they came to the land of Canaan.
Looking at the following words:
HOBAB
The Hebrew word for Hobab is
"Khoh-vahv"- Khet, Bet, Bet (bbx).
It is from Strong's Concordance number 2246, and its definition
From
H2245; cherished; Chobab, father in law of Moses: - Hobab.
from 2245 "khah-vahv" (bbx),
and its definition
A
primitive root (compare H2244, H2247); properly to hide (as in the
bosom), that is, to cherish (with affection): - love.
from 2244 "khah-vah" (abx), and its definition
A primitive root (compare H2245);
to secrete: - X held, hide (self), do secretly.
Hobab means "cherished".
REUEL
The Hebrew word for Reuel is
"R'oo-eyl"- Resh, Ayin, Vav, Aleph, Lamed (lawer). It is from Strong's Concordance
number 7467, and its definition
From
the same as H7466 and H410; friend of God; Reuel, the name of
Moses’
father in law, also of an Edomite and an Israelite: - Raguel, Reuel.
Reu
from 7466 "r'oo" (wer), and its
definition
For H7471
in the sense of H7453; friend; Reu, a postdiluvian patriarch: - Reu.
from 7471 "r'ee" (yer), and its
definition
From
H7462; pasture: - pasture.
from 7462 "rah-ah" (her), and its defintion
A
primitive root; to tend a flock, that is, pasture it; intransitively to
graze (literally or figuratively); generally to rule; by extension to
associate with (as a friend): - X break, companion,
keep company
with, devour, eat up, evil entreat, feed, use as a friend, make
friendship with, herdman, keep [sheep] (-er), pastor, + shearing house,
shepherd, wander, waste.
Reu means "shepherd"
El
from 410 "eyl" (la), and its
definition
Shortened
from H352; strength; as adjective mighty; especially the Almighty (but
used also of any deity): - God (god), X goodly, X great, idol, might
(-y one), power, strong. Compare names in “-el.”
from 352 "ah-yeel" (lya), and its
defintion
From the
same as H193; properly strength; hence anything strong; specifically a
chief (politically); also a ram (from his strength); a pilaster (as a
strong support); an oak or other strong tree: - mighty (man), lintel,
oak, post, ram, tree.
from 193 "ool" (lwa), and its definition
From
an unused root meaning to twist, that is, (by implication) be strong;
the body (as being rolled together) also powerful: - mighty, strength.
El means "El".
Reuel means "Shepherd of El" or "El is My Shepherd".
These meanings together reveals a phrase:
The Cherished Shepherd of El
This would be Yeshua, the Cherished Shepherd of El, and Yeshua noted
this, which is noted in the Gospel of John
John 10:1I am the Good
Shepherd: the Good Shepherd giveth His life for the sheep.... 14
I am the
Good
Shepherd, and know My sheep, and am known of Mine.
Notice that in this week's Torah portion passage there are a couple of
times that the "you" is boldened in pink. In the Hebrew grammar, in the
Hebrew text, it is noted in the feminine gender. This tells us that
Moses was speaking to Hobab's "soul", becuase the soul is feminine, and
was inquiring his soul to go with him and the People.
!!!hwhy
Kl bdk
Verse thirty three and thirty
four 33
And they pulled up (journeyed) from the Mountian
of hwhy, a way of three
days: and
the Ark of the Covenant of hwhy pulled up (journeyed)
to their faces at a way of
three
days, to search for themselves a camping area. 34 And the Cloud
of hwhy was upon (over)
them daily, in
their pulling up (journey) from the Camp.
These three days would take the time line from the twentieth day
through the twenty second day of the second month of Iyar. The former
unclean men, and their families, would have celebrated their last two
days of the Feast of Unleavened Bread while travelling this three day
journey.
According to the chronology of the Israelites' journeys, they stopped
at Kibroth-Hattaavah, which is noted in the Torah portion of Masei, in
the
book of Numbers
Numbers 33:16and they
pulled up (journeyed) from the Wilderness of Sinai,
and they camped in
Kibroth-Hattaavah,
Looking at the word WAY
The Hebrew word for way is
"deh-rekh"- Dalet, Resh, Kaph Sophit (Krd).
It is from Strong's Concordance number 1870. Its definition
From
H1869; a road (as trodden); figuratively a course of life or mode of
action, often adverbially: - along, away, because of, + by,
conversation, custom, [east-] ward, journey, manner, passenger,
through, toward, [high-] [path-] way [-side], whither [-soever].
From 1860 "dah-rakh" (Krd),
and its definition
A
primitive root; to tread; by implication to walk; also to string a bow
(by treading on it in bending): - archer, bend, come, draw, go (over),
guide, lead (forth), thresh, tread (down), walk.
This
is where we get our modern English word "direction".
Indirectly
related, a day
to hwhy
is of a thousand years
and a thousand years as of a day, which is noted by the apostle Peter
in his
epistle
2 Peter 3:8
But, beloved, be
not ignorant of this one thing, that one day is with hwhy as a
thousand years, and a
thousand years as one day.
These three days course would be like the symbolic three days account
in the
book of Hosea
Hosea 6:2 Shall keep us alive
with two days: shall raise us up on the third day, and we shall
live to His Face.
This is a prophecy that
Yeshua will have His believers spiritually kept alive on earth for
2,000 years (two days), and He will raise them around the beginning of
the third thousandth year (third day) which the raising of believers,
as noted by the aostle Paul in his letter to the assembly in
Thessalonica
1 Thessalonians 4:14 For if
we believe that Yeshua died and rose again, even so them also which
sleep in Yeshua will the Lord bring with Him. 15 For
this we say unto you by the Word of the Lord, that we which are alive and
remain unto the coming of the Lord shall not prevent them which
are asleep. 16 For the Lord Himself shall
descend from the heavens with a shout, with the voice of the archangel,
and with the Trump of hwhy: and the dead in Messiah
shall rise first: 17 Then we which are alive and remain shall be caught
up together with them in the clouds, to meet the Lord in the air: and
so shall we ever be with the Lord. 18 Wherefore comfort one
another with these words.
These three days represent the last three thousand years (three days)
of hwhy's
7,000 Years Plan (seven days), based on the seven days of creation in
Genesis chapters one and two. As Brad Scott of Wildbranch Ministry noted
"The end is declared from the beginning". Thank you, Brad.
Verses thirty five and
thirty six
35 And was, in pulling up (journeying) the Ark, and Moses said,
Arise, hwhy, and your
enemies, they will
scatter (disperse); and your haters, they shall flee from Your face. 36
And in
resting, shall say, Return, hwhy, at the
mryiads of thousands
of
Israel.
These are the two
calls in Hebrew:
In the
Hebrew Tanakh, these two verses carry inverted Nuns- one before
verse thirty five and one after verse thirty six
According to Monte Judah of Lion
and Lamb Ministries, these inverted
Nuns are saying that this would be a separte book in itself.
Monte Judah also noted on
his July 2004's Yavoh
Magazine, under the article "The Jots and Tittles
of Moses", regarding these two Toraic verses:
"The
inverted Nuns stand out as a class all their own when seeing the Jots
and Tittles of Moses. Preceding verse 35 and following verse 36, Moses
place the letter Nun by itsef and reversed it. He drew it backwards. It
is the ancient version of what we know to be a set of brackets. In fact
it looks like a bracket we use today "j". The sages of Israel say that
Moses was trying to draw our attention to the wisdom in those two
verses. They go further. They say that the wisdom in verses 35 and 36
are equivalent to the wisdom of Genesis or any other book of the Torah.
They said with Numbers divided into three parts by the Inverted Nuns,
that the Torah is seven pillars of wisdom.
Wisdom has built her house, she has
hewn out her seven pillars; PRO 9:1
The letter nun means life (the quickening of life). The letter pictures
a fiesh swimming away quickly. But a letter drawn backwards, what does
that mean? It is the quickening of life from the dead. That which
was dead has come alive. It is [a] sign for resurrection. With that in
mind, look at the verses again.
Verse 35 describes the resurrection fo the Messiah. This is when Yeshua
gained victory over his enemies. As a result, they have been scattered
and must flee from His presence. He has gained victory over death.
Verse 36 describes our resurrection which happens at the Lord's return
to Israel. The myriads of Israel's family is the flock of Jacob, the
redeemed of Jacob.
This portion of Scripture is so profound that Jews use these words to
open and close the Ark with the Torah scroll. Whenever the Torah is
brought out of the ark, we say, "Arise O Lord,..." and whenever, it is
put back, we say, "Return OLord,..."
The inverted Nuns illustrate the two great resurrections, first for the
Messiah, and then for us at His return".
As I commented in the beginning of this week's Torah portion, I
noted that we are Priests in hwhy, with
Yeshua as the Eternal High
Priest. We as believers in Yeshua would raise the Ark of the Covenant
by symbolically raising up Yeshua.
My family speaks the "return verse" in Hebrew when we go to bed, and we
use the
"arise
verse" in Hebrew when we awake from bed for the day. It is a good
practice and it helps memorize the Hebrew verses.
CHAPTER
11 Numbers
11:1-35
Num 11:1 And the People according to [(as)] their
complaints (mourns) were evil in the Ears of hwhy:
and hwhy heard; and
His Anger glowed;
and the Fire of hwhy, she kindled (fueled) on
them, and she
consumed (devoured) among the
edge of the Camp. 2 And the People shrieked out (cried out) to Moses;
and
Moses
prayed to hwhy, and the Fire, she was
quenched (subsided, subdued). 3 And called the name of that place,
Taberah: for
the
Fire
of hwhy had kindled (fueled) on them.
4 And
the collected multitude (gathered multitude) which were in their
nearness, they
lusted a lust: and the Sons of Israel, they turned (returned), and
they wept also, and they said, Who shall have us eat flesh?
5 We remember ta-the fish
which we ate in
Egypt freely (at nothing); tathe
cucumbers,
and tathe melons,
and ta-the leeks,
and ta-the onions,
and ta-the garlic:
6 And
now, our soul is dried up (abashed, ashamed): is not anything, failing
to the Man (Manna)
at our
eyes.
7
And the Man (Manna), he was like (as) the seed of coriander
(troop-like), and his look (eyeing) was
as the
look
(eyeing) of the bdellium. 8 And the People, they rushed around, and
they gleaned, and
they did (made) ground
in a mill stone, or they made beaten in a mortar, and they boiled in
pots (pans, deep skillet), and
they did (made) him of cakes (round cakes, ash cakes): and his taste
was as
the taste of freshness (juiciness, sweetness)
of the oil. 9
And in the dew descending (coming down) upon the Camp nightly, the
Man (Manna) descended (came down)
upon him. 10 And Moses heard ta-the People
weeping by their
families, a man to
the entrance of his tent: and the Anger of hwhy glowed much; and
was evil in the eyes of
Moses.
11 And Moses said to hwhy, To why have You
done evil
[(is the evilness of You)] to your servant? And to why have I not found
grace (favor) in Your
Eyes, to put
ta-the burden
(bearing) of all of this People
upon me? 12 That I, have I conceived (inpregnated) taall of
this People? If I have birthed him, for (when) You shall say to
me,
Carry (Bear, Lift up) him in your bosom as the which the nurse (foster
parent)
shall bear (carry, lift up) ta-the
suckling upon the ground which you have sworn to his fathers? 13 From
where
will be to me flesh to give to all of this People? For they weep upon
me, to
say, Give to us flesh, and we shall eat. 14 I, by my aloneness, am
not
able to bear (carry, lift up) ta-all of this People, for is
heavy with me. 15 And if according to [(as)] thus You
shall do to me, the killing of me now the kill, if I have found out
grace (favor) in Your
Eyes; and
I shall not look on my evilness.
16 And hwhy
said to Moses, Gather for Me seventy men from the Elders of Israel
which you know, for
they
are the Elders of the People, and his Officers; and you shall take
them to the Tent of Appointment, and they shall stand
there
with
you.
17 And I shall descend (come down), and I shall speak with you there:
and I will
reserve (select, join) from the Spirit which is upon you, and I
will put upon
them; and they shall bear (carry, lift up) with you among the burden
(bearing) of the
People, and
you shall not bear (carry, lift up) yourself by your aloneness. 18 And
you shall
say to
the People, Sanctify for tomorrow, and you
shall eat flesh: for you
have
wept (mourned) in the Ears of hwhy, to say,
Who shall have us
eat flesh? For had been good to us being in Egypt: and hwhy shall give
to you flesh, and
you
shall eat. 19 You
shall not eat one day, and not two days, and not
five days, and not ten days, and not twenty days; 20 unto a renewed
month of
days until which shall come out from your nostrils, and shall be
to you for
loathsomeness (disgustness, strangeness): because (purposing) for
(when) you
have despised (spurned) ta-hwhy which is in
your nearness, and
you have wept (mourned) to His Face, to say, To why is this we have
came out from
Egypt?
21 And Moses said, six hundred thousand footmen are the People whom I
am in his nearness; and You, You have said, I shall give to them flesh,
and they shall eat a renewed month of days. 22 Shall the flocks and the
herds
be slaughtered for them, and shall be found (aquired) to them? If ta-all of the fish
of the
sea shall be gathered to them, and shall be found (aquired) for them?
23 And hwhy
said to Moses, Is the hand
of hwhy docked off (curtailed,
short, harvested)?
Now, you shall see
the befalling (happening) of you of My Word, if not. 24 And Moses went
out, and
spoke
to the People ta
the Words
of hwhy, and
gathered seventy
men from the Elders of the People, and stood them all around the Tent.
25
And hwhy descended (came down) in the
Cloud, and
spoke to him, and was reserved (selected, set beside) from the
Spirit
that was
upon (over) him,
and
gave upon (over) the seventy men of the Elders: and was, as the Spirit
rested upon (over) them, and they prophesied, and they did not add
(augment).
26 And two men, they remained in the Camp, the name of the one was
Eldad, and the
name of the second was Medad: and the Spirit, she had rested upon
(over) them;
and they were among those written, and they had not gone out to the
Tent: and they prophesied in the Camp. 27 And the young one ran, and
told to Moses, and said, Eldad and Medad are with prophecying in the
Camp.
28 And answered Joshua, son of Nun, minister
of Moses from his chosen
(select), and
said, My adon (lord, master) Moses, prohibit (refrain, finish,
restrict, forbid,
restrain) them. 29 And Moses
said to him, That jealous are you for me [(Is the jealousy of you
for me)]? And who of any of
the People of hwhy shall give [(shall be
given)] prophets, when (for) hwhy shall giveta-His Spirit
upon them. 30 And
Moses was gathered to the Camp, he and the Elders of Israel.
31 And a
wind pulled up (journeyed) from tahwhy, and sheared off (shaved
off)
quails from the
sea, and were pounded (thrust) upon the Camp,according to [(as)] a way of a day here,
and according to [(as)] a way
of a day here, all around
the Camp, and according to
[(as)] two cubits
upon (over) the face of the Earth. 32 And the People arose all
of that day, and all of the night, and every day the after, and they
gathered ta-the quails:
the one with the least gathered ten homers: and they stretched
(expanded) for themselves a stretching (expansion) all around the
Camp. 33 The flesh, they
were
still between
their teeth, interruptedly (not yet,
before) being cut off, and the Anger
of hwhy glowed
against the People, and hwhy struck against the People a
much multiple striking. 34 And called ta-the name of
that place
Kibroth Hattaavah [(Graves of the Lust)]: for there they buried the
People that lusted.
35 The People pulled up (journeyed) from
Kivroth Hattaavah [(Graves of the Lust)] at Hazeroth; and
they were in the Hazeroth.
1 And the People according to [(as)] their
complaints (mourns) were evil in the Ears of hwhy:
and hwhy heard; and
His Anger glowed;
and the Fire of hwhy, she kindled (fueled) on
them, and she
consumed (devoured) among the
edge of the Camp. 2 And the People shrieked out (cried out) to Moses;
and
Moses
prayed to hwhy, and the Fire, she was
quenched (subsided, subdued). 3 And called the name of that place,
Taberah: for
the
Fire
of hwhy had kindled (fueled) on them.
This
was hwhy's
equivalency of lighting a fire from the hem of someone's garment.
Looking at the word TABERAH
The Hebrew word for Taberah is
"Tah-vey-rah"- Tav, Bet, Ayin, Resh, Heh (hrebt).
It is from Strong's Concordance number 8404, and its definition
From
H1197; burning; Taberah, a place in the Desert: - Taberah.
from 1197 "bah-ahr" (reb),
and its definition
A
primitive root; to kindle, that is, consume (by fire or by eating);
also (as denominative from H1198) to be (become) brutish: - be brutish,
bring (put, take) away, burn, (cause to) eat (up), feed, heat, kindle,
set ([on fire]), waste.
from 1198 "bah-ahr" (reb), and its definition
From
H1197; properly food (as consumed); that is, (be extension) of cattle
brutishness; (concretely) stupid: - brutish (person), foolish.
This placed was nicknamed Taberah, becuase of hwhy's
Anger was "glowed", or commonly translated as "kindled".
Peter
Thalhofer of El Shaddai
Ministries noted that they have forgotten the
purpose of leaving Egypt, meaning, that they forgotten hwhy
and what hwhy
did for them by delivering them from Egyptian bondage, hence, the First
Word (Commandment).
Verses four through ten 4 And
the collected multitude (gathered multitude) which were in their
nearness, they
lusted a lust: and the Sons of Israel, they turned (returned), and
they wept also, and they said, Who shall have us eat flesh?
5 We remember ta-the fish
which we ate in
Egypt freely (at nothing); tathe
cucumbers,
and tathe melons,
and ta-the leeks,
and ta-the onions,
and ta-the garlic:
6 And
now, our soul is dried up (abashed, ashamed): is not anything, failing
to the Man (Manna)
at our
eyes.
7
And the Man (Manna), he was like (as) the seed of coriander
(troop-like), and his look (eyeing) was
as the
look
(eyeing) of the bdellium. 8 And the People, they rushed around, and
they gleaned, and
they did (made) ground
in a mill stone, or they made beaten in a mortar, and they boiled in
pots (pans, deep skillet), and
they did (made) him of cakes (round cakes, ash cakes): and his taste
was as
the taste of freshness (juiciness, sweetness)
of the oil. 9
And in the dew descending (coming down) upon the Camp nightly, the
Man (Manna) descended (came down)
upon him. 10 And Moses heard ta-the People
weeping by their
families, a man to
the entrance of his tent: and the Anger of hwhy glowed much; and
was evil in the eyes of
Moses.
This is the first account of the manna, which is noted in the Torah
portion of
B'shalakh, in the book of Exodus
Exodus 16:13And was, in the mixing period
(evening), and the quail, she
ascended,
and she
covered ta-the Camp:
and in the beaking period (morning),
the dew, she was laying all around the Camp. 14 And the layer of dew,
she had ascended, and behold, over (upon) the face of the wilderness
was
small (crushed) from shredding (peeling), small as hoar frost
(covering) over (upon) the
Earth.
15 And the Sons
of Israel, they saw, and they said a man to his brother, What is that
(he)?: For they did not know what he (that) was. And
Moses said to
them, He (That) is the bread
which hwhy has given
to you for food.
16 This is the Word which hwhy commanded,
They will glean (pick up)
from him a man by the mouth
of his eating, an omer for the head from
the enrollment (scroll, number) of your
souls; You will take a man to whom is in his tent.... And
the House of Israel called ta-his name, Man (Manna): and he
was like
the seed of coriander (gashing, crowd); and his taste was like wafers
in thickness (honey).
Looking
at the word MAN (MANNA)
This
Hebrew word for Man (Manna) is "mahn"- Mem, Nun Sophit (Nm).
It is from
Strong's Concordance number 4478, and its definition
From
H4100; literally a whatness (so to speak), that is, manna (so called
from the question about it): - manna.
from 4100 "mah" (hm),
and its
definition
A
primitive particle; properly interrogitive what? (including how?, why?
and when?); but also exclamations like what! (including how!), or
indefinitely what (including whatever, and even relatively that which);
often used with prefixes in various adverbial or conjugational sneses:
- how (long, oft, [-soever]), [no-] thing, what (end, good, purpose,
thing), whereby (-fore, -in, -to, -with), (for) why.
Man means "what", but it can also mean "who".
The
manna is from the Hebrew phoenetic word "mahn", for our modern English
word "man". This
is symbolic of "the Man", who is
Yeshua, and He revealed Himself as "the Manna" whom the People ate,
which is noted in the Gospel of John
John 6:31 Our fathers did
eat manna in the desert; as it is written, He gave them bread from the
heavens to eat. 32 Then Yeshua said unto them, Verily, verily, I say
unto you, Moses gave you not that bread from the heavens; but My Father
giveth you the True Bread from the heavens. 33 For the Bread of hwhy is He which cometh down from
the heavens, and giveth life unto the world. 34 Then said they
unto Him, Lord, evermore give us this Bread. 35 And Yeshua said
unto them, I am the Bread of Life: he that cometh to Me shall never
hunger; and he that believeth on Me shall never thirst. 36 But I
said unto you, That ye also have seen Me, and believe not. 37 All that
the Father giveth Me shall come to Me; and him that cometh to Me I will
in no wise cast out. 38 For I came down from the heavens, not to do
Mine Own Will, but the Will of Him that sent Me. 39 And this is
the Father's Will which hath sent Me, that of all which He hath given
Me I should lose nothing, but should raise it up again at the last day.
40 And this is the Will of Him that sent Me, that every one which
seeth the Son, and believeth on Him, may have everlasting life: and I
will raise him up at the last day.
This is what coriander looks like
This is what bdelium looks like
Looking at this chart
This was the symbolic meanings to the taste of the manna:
Coriander:Yeshua's Body Bdelium:Yeshua's Blood Hoarfrost/Dew:The Ruakh HaKodesh (the Holy Spirit) Fresh (Juicy) Oil: The
Ruakh HaKodesh (the Holy Spirit)
!!!!!hwhy
Kl dbk !!!hywllh
This was a rare account that occurred in the Israelite Camp, because it
was the "non-Israelite natives", or "the mixed multitude", who
started the "lust" of the "good things"
they had back in Egypt. This can be compared in the Torah portion of
Vay-Yeyra, in the book of Genesis, when Lot's wife, who was not of the
natural line of Abram's father, but a Sodomite, in a way "lusted" for
her home by turning around and looking back at the city of her birth,
which
the Messenger of hwhy
told them not to do, and caused her to be judged by being turned into a
pillar of salt. Second, the native Israelites followed after their
lust. Of an indirect
related
issue,
what did the rock group, the Beatles, go for religious influence in
August 1967?
The Hindu Guru, Maharishi Mehesh Yogi, in India. On the Wikipedia
website, they were attending
"...for an advanced Trancendental Meditation (MT)". Also, in the mid to
late
1960's, the youths from the Western European nations including the
United States were also getting influenced by the Eastern religions.
Though it was not an act of complaining, but it shows how easy a
movement, or an issue, can spread, especially between 1.8 and 3 million
people in the Israelite Camp.
Looking
at the word POT (PAN, DEEP SKILLET)
This
Hebrew word for pot (pan, deep skillet) is "pah-roor"- Peh, Resh, Vav,
Resh (rwrp).
It is from
Strong's Concordance number H6517, and its definition
Passive
participle of H6565 in the sense of spreading out (compare H6524); a
skillet (as flat or deep): - pan, pot.
from 6565 "pah-rahr" (rrp),
and its
definition
A
primitive root; to break up (usually figuratively, that is, to violate,
frustrate): - X any ways, break (asunder), cast off,
cause to cease, X clean, defeat, disannul, disappoint, dissolve,
divide, make of none effect, fail, frustrate, bring (come) to nought, X
utterly, make void.
It's like saying that the Man (Manna) has to be broken up, or make
void. It symbolically relates to the Israelite nation to be broken and
be void of themselves. This also is a type and shadow of Yeshua, being
void of Himself by submitting to the Heavenly Abba Father. We as
following believers in Yeshua need to be broken up and void of
ourselves, so that we can be more like Yeshua.
!!!hwhy
Kl dbk
Looking at verse eight again
8 And the People, they rushed
around, and they gleaned, and
they did (made) ground
in a mill stone, or they made beaten in a mortar, and they boiled in
pots (pans, deep skillet), and
they did (made) him of cakes (round cakes, ash cakes): and his taste
was as
the taste of freshness (juiciness, sweetness)
of the oil.
These are the symbolic meanings in verse eight:
Ground/Beaten:Crucifying the flesh Mill Stone/Mortar:in Yeshua/Yeshua's Way Boiled:As in boiling out dross from gold,
boiling the sin away in our lives Pot (Pan, Deep Skillet):Break up and make void the sin and
flesh in our lives Cakes (Round Cakes, Ash Cakes):The new man/woman in our lives Fresh (Juicy, Sweet) Oil:The Ruakh HaKodesh (The Holy
Spirit) in our lives
!!!hwhy
Kl dbk
The non-Israelite natives' lust could be symbolized by the world's
lust. This is based on the apostle John's epistle
1 John 2:16 For all that
is in the world, the lust of the
flesh, and the lust of the eyes, and the pride of life, is not
of the Father, but is of the world.
The pride of life, includes the "good things" in the past life, as well
as current and future issues.
We
as believers in Messiah are still living in our flesh, and our flesh at
times would like to go back to the "good things" of our past, a.k.a.
"Memory Lane", or "The Good Old Days". Also, our flesh at times, want
to lust the good things
of life, but we cannot depend on our flesh to the good things of
our
past.
Yeshua also said this to His disciples, which is noted in the Gospel of
John
John 15:19 If ye were of the
world, the world would love his own: but because ye are not of the
world, but I have chosen you out of the world, therefore the world
hateth you.
This is what the apostle John noted in his epistle
1 John 2:15 Love not the
world, neither the things that are in the world. If any man love the
world, the love of the Father is not in him.
For some of us, those good things of our past locations in life,
could intefere, or cloud our minds, by not remembering the reason
we left that location in the first place,
whether it was a bad experience with the people in the society, or the
culture, or government, or we couldn't excel because of the
limitations those
locations could provide for us, etc. This is the similar thing that the
non-Israelite natives did, and passed it to the biological Israelites.
Verses eleven through fifteen
11 And Moses said to hwhy, To why have You
done evil
[(is the evilness of You)] to your servant? And to why have I not found
grace (favor) in Your
Eyes, to put
ta-the burden
(bearing) of all of this People
upon me? 12 That I, have I conceived (inpregnated) taall of
this People? If I have birthed him, for (when) You shall say to
me,
Carry (Bear, Lift up) him in your bosom as the which the nurse (foster
parent)
shall bear (carry, lift up) ta-the
suckling upon the ground which you have sworn to his fathers? 13 From
where
will be to me flesh to give to all of this People? For they weep upon
me, to
say, Give to us flesh, and we shall eat. 14 I, by my aloneness, am
not
able to bear (carry, lift up) ta-all of this People, for is
heavy with me. 15 And if according to [(as)] thus You
shall do to me, the killing of me now the kill, if I have found out
grace (favor) in Your
Eyes; and
I shall not look on my evilness.
Looking at verse fifteen of this week's Torah portion passage, Moses
was frustrated and angry and
asked hwhy
in anger to kill him. This is not the first time Moses asked hwhy
to remove himself from His sight, when he found out that
the Israelites built the golden calf,
which is noted in the Torah portion of Ki Thisa, in the book of Exodus
Exodus 32:31And Moses
returned to hwhy, 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) their sin, and if not,
blot (erase) me now from Your Scroll which You have written. 33
And hwhy said to
Moses, Whom which
has sinned to Me, I will blot (erase) him out of My Scroll.
The spostle Paul also had a similar matter, but he wanted to do it for
the sake of saving 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:
4 Who are Israelites; to whom
pertaineth the adoption, and the glory, and the Covenants, and the
giving of the Torah, and the Service of hwhy, and the
promises; 5 Whose
are the fathers, and of whom as concerning the flesh Messiah came, who
is over all, hwhy blessed for
ever. Amen.
Moses
was noted to have an anger problem, and sometimes he used his anger
without discernment to request hwhy
to take him out of the picture. But hwhy
knew that, and He responded in ways to get Moses back in line.
This is what the apostle James noted regarding lust, which is noted in
his epistle
James 1:13 Let
no man say
when he is tempted, I am tempted of hwhy:
for hwhy cannot be
tempted with evil,
neither tempteth He any man: 14 But
every man
is tempted, when he is drawn away of his own lust, and enticed.
15 Then
when lust hath conceived, it bringeth forth sin: and sin, when it is
finished, bringeth forth death.
16 Do not err, my beloved
brethren.
Too bad the Israelites did not have this warning from James when they
were in the wilderness, but they didn't. When they lusted for flesh,
they got it and those who made the cries about it paid it with their
lives.
Verses sixteen through twenty
five
16 And hwhy
said to Moses, Gather for Me seventy men from the Elders of Israel
which you know, for
they
are the Elders of the People, and his Officers; and you shall take
them to the Tent of Appointment, and they shall stand
there
with
you.
17 And I shall descend (come down), and I shall speak with you there:
and I will
reserve (select, join) from the Spirit which is upon you, and I
will put upon
them; and they shall bear (carry, lift up) with you among the burden
(bearing) of the
People, and
you shall not bear (carry, lift up) yourself by your aloneness. 18 And
you shall
say to
the People, Sanctify for tomorrow, and you
shall eat flesh: for you
have
wept (mourned) in the Ears of hwhy, to say,
Who shall have us
eat flesh? For had been good to us being in Egypt: and hwhy shall give
to you flesh, and
you
shall eat. 19 You
shall not eat one day, and not two days, and not
five days, and not ten days, and not twenty days; 20 unto a renewed
month of
days until which shall come out from your nostrils, and shall be
to you for
loathsomeness (disgustness, strangeness): because (purposing) for
(when) you
have despised (spurned) ta-hwhy which is in
your nearness, and
you have wept (mourned) to His Face, to say, To why is this we have
came out from
Egypt?
21 And Moses said, six hundred thousand footmen are the People whom I
am in his nearness; and You, You have said, I shall give to them flesh,
and they shall eat a renewed month of days. 22 Shall the flocks and the
herds
be slaughtered for them, and shall be found (aquired) to them? If ta-all of the fish
of the
sea shall be gathered to them, and shall be found (aquired) for them?
23 And hwhy
said to Moses, Is the hand
of hwhy docked off (curtailed,
short, harvested)?
Now, you shall see
the befalling (happening) of you of My Word, if not. 24 And Moses went
out, and
spoke
to the People ta
the Words
of hwhy, and
gathered seventy
men from the Elders of the People, and stood them all around the Tent.
25
And hwhy descended (came down) in the
Cloud, and
spoke to him, and was reserved (selected, set beside) from the
Spirit
that was
upon (over) him,
and
gave upon (over) the seventy men of the Elders: and was, as the Spirit
rested upon (over) them, and they prophesied, and they did not add
(augment).
hwhy said
to Moses "Ok, I will give them what they wish for, and they will regret
it".
This is what happens to some of us as believers at times, when we want
things or want to do things "our way". hwhy
gave us a free will, and He says to those who choose to go that route,
"Ok, I'll let you do it, but you will be sorry for choosing this route,
and you will reap what you sow". This continues.
Verses twenty six through thirty
26 And two men, they remained in the Camp, the name of the one was
Eldad, and the
name of the second was Medad: and the Spirit, she had rested upon
(over) them;
and they were among those written, and they had not gone out to the
Tent: and they prophesied in the Camp. 27 And the young one ran, and
told to Moses, and said, Eldad and Medad are with prophecying in the
Camp.
28 And answered Joshua, son of Nun, minister
of Moses from his chosen
(select), and
said, My adon (lord, master) Moses, prohibit (refrain, finish,
restrict, forbid,
restrain) them. 29 And Moses
said to him, That jealous are you for me [(Is the jealousy of you
for me)]? And who of any of
the People of hwhy shall give [(shall be
given)] prophets, when (for) hwhy shall giveta-His Spirit
upon them. 30 And
Moses was gathered to the Camp, he and the Elders of Israel.
This is comparable with the
disciples telling Yeshua to stop a certain person from casting out
devils, which is noted in the Gospel of Mark
Mark 9:38 And John
answered Him, saying, Master, we saw one casting out devils in Thy
Name, and he followeth not us: and we forbad him, because he followeth
not us. 39 But Yeshua said, Forbid him not: for there is no man which
shall do a miracle in My Name, that can lightly speak evil of Me. 40
For he that is not against us is on our part. 41 For whosoever shall
give you a cup of water to drink in My Name, because ye belong to
Messiah, verily I say unto you, he shall not lose his reward.
42 And whosoever shall offend one of these little ones that
believe in Me, it is better for him that a millstone were hanged about
his neck, and he were cast into the sea. 43 And if thy hand offend
thee, cut it off: it is better for thee to enter into life maimed, than
having two hands to go into hell, into the fire that never shall be
quenched: 44 Where their worm dieth not, and the fire is not
quenched. 45 And if thy foot offend thee, cut it off: it is better
for thee to enter halt into life, than having two feet to be cast into
hell, into the fire that never shall be quenched: 46 Where their worm
dieth not, and the fire is not quenched. 47 And if thine eye offend
thee, pluck it out: it is better for thee to enter into the Kingdom
of hwhy with one eye, than having
two eyes to be cast into hell fire: 48 Where their worm dieth not,
and the fire is not quenched. 49 For every one shall be salted
with fire, and every sacrifice shall be salted with salt. 50 Salt
is good: but if the salt have lost his saltness, wherewith will ye
season it? Have salt in yourselves, and have peace one with another.
Some of us belivers in Messiah also have received the gift of prophecy,
which the apostle Paul noted in his letters to the assemblies in Rome
and in
Corinth
Romans 12:4 For as we
have many members in one body, and all members have not the same
office: 5 So we, being many, are one body in Messiah, and every
one members one of another. 6 Having then gifts differing according to
the grace that is given to us, whether
prophecy, let us prophesy according to the proportion of faith;
1 Corinthians 12:7 But
the manifestation of the Spirit is given to every man to profit withal.
8 For to one is given by the Spirit the word of wisdom; to another
the word of knowledge by the same Spirit; 9 To another faith by
the same Spirit; to another the gifts of healing by the same Spirit;
10 To another the working of miracles; to another
prophecy; to another discerning of spirits; to another divers
kinds of tongues; to another the interpretation of tongues: 11 But
all these worketh that one and the selfsame Spirit, dividing to every
man severally as he will.
Looking at the following words:
ELDAD
The Hebrew word "Ehl-dahd"-
Aleph, Lamed, Dalet, Dalet (ddla) is from Strong's Concordance
number 419, and its definition
From
H410 and H1730; God has loved; Eldad, an Israelite: - Eldad.
El
It is noted earlier in Reuel's
name.
Dad
from 1730 "dohd" (dd), and its definition
From an unused root
meaning properly to boil, that is, (figuratively) to love; by
implication a love token, lover, friend; specifically an uncle: -
(well-) beloved, father’s brother, love, uncle.
Eldad means "El is Love".
MEDAD
The Hebrew word for Medad is
"Mey-dad"- Mem, Yod, Dalet, Dalet (ddym).
It is from Strong's concordance number 4312, and its definition
From
H3032 in the sense of loving; affectionate; Medad, an Israelite: -
Medad.
from 3032 "yah-dahd" (ddy),
and its definition
A
primitive root; properly to handle (compare H3034), that is, to throw,
for example lots: - cast.
from 3034 "yah-dah" (hdy), 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).
Medad is "loving", or "compassionate", or "worship". The
Hebrew word dod is where we get our modern English word "dude".
Putting the meanings of these two names together, this is what it says:
"El is Love, who is Loving (or
El is Love, who is Compassionate)"
This is hwhy
, which the apostle John noted in his epistle
1 John 4:4 Ye are of hwhy, little children, and have
overcome them: because greater is He that is in you, than he that is in
the world. 5 They are of the world: therefore speak they of the world,
and the world heareth them. 6 We are of hwhy: he that knoweth hwhy heareth us; he that is not
of hwhy heareth not us. Hereby know
we the Spirit of Truth, and the spirit of error. 7 Beloved, let us love
one another: for love is of hwhy; and every one that loveth
is born of hwhy, and knoweth hwhy. 8 He that loveth not
knoweth not hwhy; for hwhy
is Love.
9 In this
was manifested the love of hwhy toward us, because that hwhy sent His only
Begotten Son
into the world, that we might live through Him. 10 Herein is love,
not
that we loved hwhy, but that He
loved us, and
sent His Son to be the propitiation for our sins.
11 Beloved,
if hwhy so loved us, we ought also
to love one another.
Verses thirty-one through thirty
four
31 And a
wind pulled up (journeyed) from tahwhy, and sheared off (shaved
off)
quails from the
sea, and were pounded (thrust) upon the Camp,according to [(as)] a way of a day here,
and according to [(as)] a way
of a day here, all around
the Camp, and according to
[(as)] two cubits
upon (over) the face of the Earth. 32 And the People arose all
of that day, and all of the night, and every day the after, and they
gathered ta-the quails:
the one with the least gathered ten homers: and they stretched
(expanded) for themselves a stretching (expansion) all around the
Camp. 33 The flesh, they
were
still between
their teeth, interruptedly (not yet,
before) being cut off, and the Anger
of hwhy glowed
against the People, and hwhy struck against the People a
much multiple striking. 34 And called ta-the name of
that place
Kibroth Hattaavah [(Graves of the Lust)]: for there they buried the
People that lusted.
35 The People pulled up (journeyed) from
Kivroth Hattaavah [(Graves of the Lust)] at Hazeroth; and
they were in the Hazeroth.
This is what happens to us as believers in Yeshua when we want to eat
the "spiritual quails" of the
world, or eating the "sins" of the world. Based on what I heard from a
Christian teacher, sins are enjoyable for a while, but it will catch up
to you, and it will make you sick. It will also bring you to bondage,
and potentially death. I'll note this again by the apostle James in
his epistle
James 1:13 Let
no man say
when he is tempted, I am tempted of hwhy:
for hwhy cannot be
tempted with evil,
neither tempteth he any man: 14 But
every man
is tempted, when he is drawn away of his own lust, and enticed.
15 Then
when lust hath conceived, it bringeth forth sin: and sin, when it is
finished, bringeth forth death.
16 Do not err, my beloved
brethren.
Looking at the words KIBROTH HATTAAVAH
The Hebrew words KiBroth
Hattaavah is "Kee-v'roth Hah-tah-ah-vah" (hwath
twrbq). It is from Strong's Concordance
number 6914, and its definition
From
the feminine plural of H6913 and H8378 with the article inteposed;
graves of the longing; Kibroth hat Taavh, a place in the Desert: -
Kibroth-hattaavah.
Kibroth
from 6913 "keh-vehr" or
"keev-rah"
(hrbq
or rbq),
and its
definition
From H6912; a sepulchre: -
burying place, grave,
sepulchre.
From 6912 "kah-vahr" (rbq), and its definition
A
primitive root; to inter: - X in any wise, bury (-ier).
Kibroth means "graves" or "coverings".
Hattaavah
from 8378 "tah-ah-vah"
(hwat),
and its
definition
From H183 (abbreviated); a longing; by implication a delight
(subjectively satisfaction, objectively a charm): - dainty, desire, X
exceedingly, X greedily, lust (ing), pleasant. See also H6914.
from 183 "ah-vah"
(hwa),
and its
definition
A primitive root; to wish for: - covet, (greatly) desire, be
desirous, long, lust (after).
Hattaavah means "longing" or "lusting".
Kibroth
Hattaavah means
"graves of the longing" or "coverings of the lusting".
We as believers in
the Messiah
are to be contempt, as the apostle Paul noted in his letter the
assembly in
Phillipia, in his letter to Timothy, and in the book of the Hebrews
Phillipians 4:11 Not that I
speak in respect of want: for I have learned, in whatsoever state I am,
therewith to be content.
1 Timothy 6:8 And having
food and raiment let us be therewith content.
Hebrew 13:5 Let your
conversation be without covetousness; and be content
with such things as ye have: for he hath said, I will never
leave thee, nor forsake thee.
In other words, be content in Yeshua, the Messiah.
Verse thirty five
35 The People pulled up
(journeyed) from
Kivroth Hattaavah at Hazeroth; and
they were
at Hazeroth.
This stop is also noted in the Torah portion of Masei, in the book of
Numbers
Numbers 33:17and they pulled up (journeyed) from Kibroth-Hattaavah, and
they camped in
Hazeroth,
Looking at the word HAZEROTH
The Hebrew word for Hazeroth
is "Khah-tsey-roth" (twrux).
It
is from Strong's number 2698, and its definition
Feminine
plural of H2691; yards; Chatseroth, a place in Palestine: - Hazeroth.
from 2691 "khah-tseyr" (rux)
and the definition
From
H2690 in its original sense; a yard (as inclosed by a fence); also a
hamlet (as similarly surrounded with walls): - court, tower, village.
from
2690 "khah-tsahr", "khah-tsoh-tseyr", "khah-tsoh-reyr" (rux,
ruux,
rrux),
and its definition
A
primitive root; properly to surround with a stockade, and thus separate
from the open country; but used only in the reduplicated form (the
second and third forms; to trumpet, that is, blow on that instrument):
- blow, sound, trumpeter.
Notice that this
last Strong's
source number and definition is the same that was defined for the
silver trumpets which noted in chapter ten of this week's Torah
portion. Question: "Did the silver
trumpets play a role in the calling of the name of this place"? It is
strongly probable.
Notice also that one of the Hebrew words of this definition also
translates as a court, or a yard enclosed in a fence. Regarding this
journey stop, it is a place where the Israelites are
considered as a hamlet, or as a place where they were "fenced in in
isolation". In
relation to us as believers in the Messiah, we are at times put into
"spiritual
isolation", as well as pysical isolation, by feeling alone
and feeling that no one is there to help us. The prophet Elijah felt
this
simialar way when he faced the prophets of Baal regarding who's elohim
is the Elohim, which is noted in the book of the Kings
1 Kings 18:21 And Elijah came
unto all the People, and said, How long halt ye between two opinions?
If hwhy be the Elohim, follow Him:
but if Baal, then follow him. And the People answered him not a word.
22 Then said Elijah unto the People, I, even I only,
remain a prophet of hwhy; but Baal's prophets are
four hundred and fifty men.
Elijah also isolated himself escaping from Queen Jezebel, and went
into hiding at a cave on Mount Sinai, which is noted in the book of the
Kings
1 Kings 19:8 And he arose, and
did eat and drink, and went in the strength of that meat forty days and
forty nights unto Horeb, the Mount of the Elohim [Mount Sinai]. 9 And
he came thither unto a cave, and lodged there; and, behold, the word
of hwhy came to him, and he said
unto him, What doest thou here, Elijah?
These are the images of Mount Sinai showing the location of Elijah's
Cave
That's how believers feel this way at times too. We have to hide and be
like
"spiritual hamlets" as well as physical hamlets in our own "spiritual
cave locations", sometimes we are isolated from
others based on personal tragic situations, like losing a loved one. We
as believers
also experince this when we teach others, or preach the Gospel of
truth, to others, then we get spiritually spent, or get attacked
spiritually, mentally, emotionally, psychologically, and physically,
and have to go back to our "spiritual yards" in isolation to get
restored.
Our Heavenly Father knows that we need this time in these kinds of
situations in our lives, and He is there to be with us until it is time
for us to get up and move on in our walk of life in Him. This is what
Yeshua said
in the Gospel of Matthew
Matthew 28:20 Teaching them to
observe all things whatsoever I have commanded you: and, lo, I am
with you alway, even unto the end of the world. Amen.
The yard that is fenced in could also be conisdered as a "hedge of
protection" for the Israelites, as well as "a spiritual hedge of
protection" for us in Messiah, through the protection of His Word.
CHAPTER
12 Numbers
12:1-16
Num 12:1 And Miriam and Aaron, she
spoke against Moses upon the sake of (concerning, poking of) the
Cushite woman
which had taken: for had taken a Cushite
woman. 2 And they said, that surely (merely) only hwhy spoke among Moses? That had not
also spoken among us? And hwhy heard.
3 And the man,
Moses, was much (very) meek (lowly, humble) than any (all) of the Adam
which
was upon
(over) the face of
the ground. 4 And hwhy said
suddenly (instantly) to Moses,
and to Aaron, and to Miriam, Come out, youthree, to
the
Tent of Appointment! And the three of them,
they came out.
5 And hwhy descended (came down)
in the Pillar of
the Cloud, and stood at the Entrance of the Tent, and called Aaron and
Miriam: and both of them, they came out. 6 And said, Hear now My
Words!: If
your Prophet of hwhy shall be in an
appearance to him,
I will be made known, In a dream I will speak among him. 7 Not so of My
servant, Moses! He is faithful in all of My House! 8 I speak among him
Mouth to mouth, and of appearance, and not in riddles (puzzles); and
shall behold
(regard, respect) the Manifestation of hwhy!: And why
were you
not revering (giving awe, fearing) to speak against My servant, against
Moses?! 9 And
the Anger of hwhy glowed against
them; and left.
10 And the Cloud turned away from upon the Tent; and, behold, Miriam
was with leprousy as the snow: and Aaron faced to Miriam, and behold,
was with
leprosy. 11 And Aaron said unto Moses, On me, my adon (lord, master),
not now do
you not put (lay, set) sin upon us, which we have done slackly (dotely,
foolishly), and of the which we
have sinned! 12 Not now she may be as the dead which in his coming
out from the womb of his mother, and half of his flesh is consumed
(devoured)! 13
And Moses cried to hwhy, to say,
El now! Healing to her now! 14 And hwhy
said to Moses, And her
father, spitting, shall spit on her face, that she be not
reproached (taunted, insulted)
seven
days? She shall be shut out seven
days from outside by the Camp,
and afterwards, she shall be gathered. 15 And Miriam, she was shut out
from
outside by the Camp seven
days: and the People did not pull up
(journey) until Miriam was gathered. 16 And afterwards, the People,
they
pulled up
(journeyed) from Hazeroth, and encamped in the Wilderness of Paran.
(NOTE: Not all verses will have
comments)
Verses one and two
1 And Miriam and Aaron, she
spoke against Moses upon the sake of (concerning, poking of) the
Cushite woman
which had taken: for had taken a Cushite
woman. 2 And they said, that surely (merely) only hwhy spoke among Moses? That had not
also spoken among us? And hwhy heard.
This
is the first Biblical record of racial prejudice and discrimination, in
this
case, by Aaron and Miriam.
They didn't come forth and admit that they had an issue with their
brother,
Moses, marrying a Cushite/Ethiopian woman because she was Black, but
they used the excuse that hwhy
can speak to
them as well as Moses. They used this issue
to cover
up what their real issue was against Moses, though, it was a
non-argumentive accusation, but it was the fact that they were jealous.
Did they think hwhy
didn't know this?
hwhy
didn't confront
them with their real matter, but instead He defended Moses by
questioning them
as to why they did
not fear or give reverence to him.
Therefore Miriam received what one can would call "white"
leprosy.
Another reason hwhy
allowed this
account to occur, because He revealed in Miriam and Aaron's hearts that
they were "jealous" against Moses. This would also be held true by
Miriam, for Miriam was the eldest of three siblings. She was probably
six or seven years old when her mother put Moses in a pitched basket
and put him in the Nile, in Egypt. Miriam was the one watching him
making sure
that no harm happened to him until the daughter of Pharaoh found him,
which is noted in the Torah portion of Sh'moth, in the book of Numbers
Exodus 2:1And a
man from the house of Levi went, and took ta-a daughter of Levi.
2 And the woman, she conceived, and she birthed a son: and she saw
him for he was good [(he was for goodness)], she tsaphan-hid him three
months. 3 And was
not able
anymore at the hiding of him, and she took for him an ark of papyrus
(bulrush, absorbent material),
and she daubed her in the slime (bitumen) and in the pitch (asphalt),
and she put (set) ta-the lad (male child) in her;
and she
was put (set) in the reeds upon the lip of the River (Nile). 4 And
his sister,
she
stood from a distance to know what would be done to him. 5 And the
daughter of Pharaoh, she descended (went down) to wash upon the River
(Nile);
And her
young women were walking upon the hand of the River (Nile); and she
saw ta-the ark in the midst of the
reeds, and she
sent ta-her female servant, and she
took her.
6 And she opened her, and she saw him, ta-the lad (male child): and
behold, a
young boy was weeping. And she had compassion (pity) upon him, and she
said,
This
one is from the lads (male children) of
the Hebrim (Hebrews). 7 And his sister, she said to the daughter of
Pharaoh, That I
can go, and I can call a woman, a suckling nurse (wet nurse) from the
Hebritesses (Hebrew women) for you, and
she may suck nurse (wet nurse) ta-the lad (male child) for you.
8 And
the daughter of Pharaoh, she said to her, Go. And the maiden (virgin,
secret young
girl), she went, and she called ta-the mother of the lad (male
child).
9 And the daughter of Pharaoh, she said to her, Have ta-this lad (male child) go, and
suck nurse (wet nurse) him
for me, and I, I will give ta-your wages. And the woman,
she
took the lad (male child), and she suck nursed (wet nursed) him. 10 And
the lad (male
child) grew, and she brought (gave) him to the daughter of Pharaoh, and
became
to her for a son. And
she
called his name, Moses: And she said, For I drew him from the
water.
There was no doubt Miriam was saying this to herself that the she was
used of hwhy
to protect her
brother, but yet he is ruling over her.
Also, Aaron had the similar idea by saying that he was the one that hwhy spoke to him
directly to meet Moses in Midian, which is noted in the Torah portion
of
Sh'moth, in the book of Exodus
Exodus 4:27And hwhy said to Aaron, Go to the
wilderness to meet (encounter) Moses. And went, and confronted (contacted,
concurred) him on the Mountain of The
Elohim, and kissed to him. 28 And Moses told (declared) to Aaron taall of the Words of hwhy which had sent him, and taall of the Signs which were
commanded of him.
Aaron was three years older than her brother. He was thinking that
he should have been a leader, because he was Moses' older brother. So
according to both of them, they were both jealous over their youngest
sibling.
Notice that Aaron
did not get any form of plague or leprosy or any form of
uncleanness. Why did he not get any form of consequence like his
sister,
Miriam, did? Because he was the High Priest, and he was
immuned to the matter. If he was defiled, the High Priest's garments
would have also
been defiled, and Aaron's plague while wearing his garments would have
nullified the High Priesthood.
There is something else here
that we have not realized. There is no where in the Bible
that hwhy spoke to Miriam. Why did she say
that hwhy spoke to her as well? Since there is no noting
that hwhy spoke to Miriam, why did it say
that hwhy spoke to "them", and not just
"Aaron"? Is it probable that hwhy didn't speak to Miriam, but Miriam
"allied" herself with Aaron, and Miriam "persuaded" Aaron to side
with her to come against Moses? My answer is "yes". Though Aaron and
Miriam were allying together against Moses, it was "Miriam" that spoke
against Moses, but not Aaron. Aaron didn't have the courage to speak
out against Moses, so Miriam spoke on their behalf. In other words, "here we go again" with
Aaron, who was being swayed by Miriam to go against Moses regarding his
marriage to the Cushite woman, as compared to when Aaron was influenced
by the Israelites at
Mount Sinai in persuading him to lead and to build the golden calf,
which is noted in the Torah portion of Ki Thisa,
in the book of Exodus Exodus 32:1And
the People saw that Moses had delayed to come down from the Mountain,
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 which ascended us from the land of Egypt, we do not know what
has
become of the man. 2 And Aaron said to them, Crunch off (Craunch,
Break off) 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
crunched off (craunched, broke
off)ta-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 a 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 hwhy. 6 And they rose early
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).
In other words, it
didn't take much for Aaron to be swayed to side with anyone, even his
sister. Aaron and Miriam could also be compared to Ahab and Jezebel, in
which Ahab is easily influenced by Jezebel. I know
that we as believers in Messiah experienced an Aaron moment in our
lives, whether by the world, or by those who influence us to not make
the right decisions that will take us away from our focus in our
Heavenly Father's Will.
Verse fourteen
14 And hwhy
said to Moses, And her
father, spitting, shall spit on her face, that she be not
reproached (taunted, insulted)
seven
days? She shall be shut out seven
days from outside by the Camp,
and afterwards, she shall be gathered. Looking at the word SPITTING/SPIT
The Hebrew word for
spitting/spit is "yah-rahk"- Yod, Resh, Kuph (qry).
It is from Strong's
concordance number 3417, and its definition
A
primitive root; to spit: - X but, spit.
This Hebrew word
ties into the Hebrew word in verse two of this week's Torah portion
chapter which is translated "only".
Looking at the word SURELY (MERELY)
The
Hebrew word for surely (merely) is "rahk"- Resh, Kuph (qr).
It is from Strong's Concordance
number 7535, and its definition
The
same as H7534 as a noun; properly leanness, that is, (figuratively)
limitation; only adverbially merely, or conjugationally although: -
but, even, except, howbeit howsoever, at the least, nevertheless,
nothing but, notwithstanding, only, save, so [that], surely, yet (so),
in any wise.
from 7534 "rahk" (qr), and its definition
From
H7556 in its original sense; emaciated (as if flattened out): -
lean([-fleshed]), thin.
from H7556 "rah-kahk" (qqr), and its definition
A
primitive root; to spit: - spit.
hwhy
used this specific Hebrew word "surely (merely)" by using the Hebrew
translation
"spit" in verse
fourteen of this week's Torah portion passage in a way to say
that Miriam indirectly "spat" in
Moses' face in verse two, and hwhy
defended Moses by
"spitting" back at
Miriam causing her to be unclean for seven days.
!!!hwhy
Kl dbk
What hwhy did to Miriam was
an act of what the agricultural society would call "reaping and
sowing", which is noted in the book of Job
Job 4:8 Even as I have seen, they that plow
iniquity, and sow wickedness, reap the same. Rico Cortes of Wisdom
In Torah Ministries also noted this as "Measure for measure".
Miriam
and Aaron had suppressed
resentment against Moses which caused Miriam to criticize, which is an
act of a subjective
resentment. In "Hebglish" slang, when Miriam "rakked" against
Moses, hwhy
defended Moses by "rakking" against Miriam. These two same Hebrew
words were the "reaping and sowing" in this week's Torah portion
account. This also applies
to us as believers in Messiah, as well as anyone in the world, whether
believers or not.
Rico Cortes of Wisdom in
Torah Ministries noted that hwhy
was angry against Miriam and Aaron, like a father to His children, and
Rico was right. Look how hwhy
spoke to Miriam and Aaron at the Tent of Appointment, in verses four,
six and seven of this week's Torah portion chapter
4 "...Come out, youthree, to
the
Tent of Appointment!"
6 "...Hear now My Words!"
7 " ...Not so of My
servant Moses!"
Gee, do you think hwhy
was very angry and very upset with them? :)
Notice that the word "them" in verse four and "you" in verse seven of
this week's Torah portion chapter is boldened in pink. In the Hebrew
grammar, in the Hebrew text, these words are written in the feminine
gender. This tells us that hwhy
was speaking to Aaron and Miriam's "souls", because the soul is proven
to be feminine.
!!!hwhy
Kl dbk
This also applies to us as believers in Yeshua when get chastised by
our
Heavenly Father if we do something that would cause Him to be angry.
Looking at this part in verse fourteen of this week's Torah portion
chapter again
14 ...And her
father, spitting, shall spit on her face, that she be not
reproached (taunted, insulted)
seven
days? She shall be shut out seven days...
Where
did hwhy
get this notion?
Was this a common practice during those times? There is no other noting
of this in the entire Bible. This must have happened
in societies in those cultures during Biblical times. Rico Cortes
has a forte in studying the Ancient
Near Eastern practices of the times. This is
what Rico found. This is was an act of shame, becuase Miriam shamed his
youngest brother, Moses. hwhy
stood in the part of the Father to the three siblings. Because Miriam
shamed Moses in public, hwhy
shamed her in public by putting a plague on her. As Rico Cortes calls
it, "measure for measure". Also, Rico and his helpers found this source
in relevence to spitting in shame, which is noted in the book of the
prophet Isaiah
Isaiah 50:1
Thus saith hwhy, Where is
the bill of your
mother's divorcement, whom I have put away? Or which of my creditors is
it to whom I have sold you? Behold, for your iniquities have ye sold
yourselves, and for your transgressions is your mother put away.
2 Wherefore, when I came, was there no man? When I called, was
there none to answer? Is my hand shortened at all, that it cannot
redeem? Or have I no power to deliver? Behold, at my rebuke I dry up
the sea, I make the rivers a wilderness: their fish stinketh, because
there is no water, and dieth for thirst. 3 I clothe the heavens with
blackness, and I make sackcloth their covering. 4 Adonai hwhy hath given
me the tongue of
the learned, that I should know how to speak a word in season to him
that is ta-weary: he
wakeneth morning by
morning, he wakeneth mine ear to hear as the learned. 5 Adonai hwhy hath opened
mine ear, and I
was not rebellious, neither turned away back. 6 I
gave my back
to the smiters, and my cheeks to them that plucked off the hair: I hid
not my face from shame and spitting.
7 For Adonai hwhy will help
me; therefore
shall I not be confounded: therefore have I set my face like a flint,
and I know that I shall not be ashamed.
This is the result of Isaiah being spat at by the Israelites for
speaking
the truth to the People. The difference is that they were making him
ashamed,
but he was not ashamed to speak the Word of hwhy.
As the scripture says in the
Brith Khadashah (the New Covenant), which is noted by the apostle Paul
in his letter to
the assembly in
Rome
Romams 1:15 So, as much
as in me is, I am ready to preach the Gospel to you that are at Rome
also. 16 For I am not ashamed of the Gospel of Messiah: for it is the
Power of the Lord unto
salvation to every one
that believeth; to the Jew first, and also to the Greek.
Rico also noted that Yeshua being spat upon at by the People, which is
noted in the Gospel of Mark
Mark 10:32
And they were in
the way going up to Jerusalem; and Yeshua went before them: and they
were amazed; and as they followed, they were afraid. And He took again
the twelve, and began to tell them what things should happen unto Him,
33 Saying, Behold, we go up to Jerusalem; and the Son of Man shall be
delivered unto the Chief Priests, and unto the Scribes; and they shall
condemn Him to death, and shall deliver Him to the Gentiles: 34 And
they shall mock Him, and shall scourge Him, and shall spit
upon Him,
and shall kill Him: and the third day He shall rise again.
The
spitting on Yeshua was fulfilled, which is noted in the Gospels of
Matthew and
Mark Matthew
26:67 Then
did they spit in His Face, and buffeted Him; and others smote
Him with
the palms of their hands,
Matthew
27:30And they
spit upon Him, and took the reed, and smote Him on the head.
Mark
14:65And some began
to spit on Him, and to cover His Face, and to buffet Him, and to
say
unto Him, Prophesy: and the servants did strike Him with the palms of
their hands.
Mark
15:19 And they
smote Him on the head with a reed, and did spit
upon Him, and bowing
their knees worshipped Him.
Both
the Jewish authorities and the Roman soldiers spat on Yeshua. Yeshua
had to go through this, becuase He had to take on the shame on behalf
of the Israelite People, including the Jewish people and the lost Ten
Northern Tribes who were not in the land, and anyone in any nation
wanting to be part of Israel, in order
to redeem them from their shame through the Blood of our Messiah.
Yeshua also did this to redeem Miriam who was spat at by hwhy
in this week's Torah portion passage. Thank you Rico Cortes for the
information.
In our modern era, look
what happened to the African-American people in the South during the
first six
decades of the 1900's. They were prevented from receiving voting rights
and equal rights and eating and drinking at the same locations from the
Southern white people, because they were Black, and were put to work as
slaves, taking away their original names and identities. One example
was in a
recent movie, based on a true story, an African-American woman was
applying to
vote, but the White man who was in charge of approving the applicants,
gave harder questions to the African-American
woman to make it impossible for her
to pass the test. He did this against her, because she was an
African-American.
He
used an
ulterior means to prevent her to pass by using the power of his
position to dissaprove her right to vote, and by expressing
his prejudice and discrimination against the African-American
woman. I thought the United States Civil War ended over 150 years
ago. My ancestors and my ancestral uncles and cousins who enacted,
served, fought and bled, or
died, have been turning over their graves over what happened since the
war.
Unfortunately, there is some discrimination against the Ethiopian
people in Israel
today. There was a recent
account of a white Israelite policeman treating an Ethiopian Jew with
physical abuse. So we think we have racism issues in the United States,
Israel has similar issues as well.
This is a redemptive side to
the spitting issue by Yeshua, which is noted in the Gospel of John
John
9:1 And as
Yeshua passed by, He saw a man which was blind
from his birth. 2 And His disciples asked Him, saying, Master,
who
did sin, this man, or his parents, that he was born blind? 3 Yeshua
answered, Neither hath this man sinned, nor his parents: but that the
Works of hwhy
should be made manifest in him. 4 I must work the Works
of Him that sent Me, while it is day: the night cometh, when no man can
work. 5 As long as I am in the world, I am the Light of the World.
6 When He had thus spoken, He spat on the
ground, and made clay of the
spittle, and he anointed the eyes of the blind man with the clay,
7 And said unto him, Go, wash in the pool of Siloam, (which is
by
interpretation, Sent.) He went his way therefore, and washed, and came
seeing. 8 The neighbours therefore, and they which before had
seen
him that he was blind, said, Is not this he that sat and begged? 9 Some
said, This is he: others said, He is like him: but he said, I am he.
10 Therefore said they unto him, How were thine eyes opened?
11 He
answered and said, A Man that is called Yeshua made clay, and anointed
mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I
went and washed, and I received sight. 12 Then said they unto
him,
Where is He? He said, I know not. 13 They brought to the Pharisees him
that aforetime was blind. 14 And it was the Shabbath day when
Yeshua made the clay, and opened his eyes. 15 Then again the
Pharisees also asked him how he had received his sight. He said unto
them, He put clay upon mine eyes, and I washed, and do see.
16 Therefore said some of the Pharisees, This man is not
of hwhy,
because he keepeth not the Shabbath day. Others said, How can a Man
that
is a sinner do such miracles? And there was a division among them. 17
They say unto the blind man again, What sayest thou of Him, that He
hath opened thine eyes? He said, He is a Prophet. 18 But the Jews did
not believe concerning him, that he had been blind, and received his
sight, until they called the parents of him that had received his
sight. 19 And they asked them, saying, Is this your son, who ye say was
born blind? How then doth he now see? 20 His parents answered them and
said, We know that this is our son, and that he was born blind: 21 But
by what means he now seeth, we know not; or who hath opened his eyes,
we know not: he is of age; ask him: he shall speak for himself.
22 These words spake his parents, because they feared the
Jews:
for the Jews had agreed already, that if any man did confess that He
was Messiah, he should be put out of the synagogue. 23 Therefore said
his parents, He is of age; ask him. 24 Then again called they the man
that was blind, and said unto him, Give hwhy
the
praise: we know that this Man is a sinner. 25 He answered and said,
Whether He be a sinner or no, I know not: one thing I know, that,
whereas I was blind, now I see. 26 Then said they to him again, What
did He to thee? How opened He thine eyes? 27 He answered them,
I
have told you already, and ye did not hear: wherefore would ye hear it
again? Will ye also be His disciples? 28 Then they reviled him, and
said, Thou art His disciple; but we are Moses' disciples.
29 We
know that hwhy
spake unto Moses: as for this Fellow, we know not from whence He is.
30 The man answered and said unto them, Why herein is a
marvellous
thing, that ye know not from whence He is, and yet He hath opened mine
eyes. 31 Now we know that hwhy
heareth not sinners: but if any man be a
worshipper of hwhy,
and
doeth His will, him He heareth. 32 Since the world began was
it
not heard that any man opened the eyes of one that was born blind.
33 If this Man were not of hwhy,
He
could do nothing. 34 They answered and said unto him, Thou wast
altogether born in sins, and dost thou teach us? And they cast him out.
35 Yeshua heard that they had cast him out; and when He had found him,
He said unto him, Dost thou believe on the Son of Elohim? 36 He
answered and said, Who is He, Lord, that I might believe on Him? 37 And
Yeshua said unto him, Thou hast both seen Him, and it is He that
talketh with thee. 38 And he said, Lord, I believe. And he
worshipped Him. 39 And Yeshua said, For judgment I am come into this
world, that they which see not might see; and that they which see might
be made blind. 40 And some of the Pharisees which were with Him
heard these Words, and said unto Him, Are we blind also? 41 Yeshua said
unto them, If ye were blind, ye should have no sin: but now ye say, We
see; therefore your sin remaineth. In this case, Yeshua used His
spit to make a mud pack to let a
blind
man see. The Jews traditionally believe that the spittle of the
firstborn has healing capabilities. By the way, this account took place
on the eighth day of the Solemn Assembly after the Feast of Sukkoth,
(and maybe after that eighth day).
You can find it on my Sukkoth/Solemn
Assembly webpage by clicking on the link below SUKKOTH/SOLEMN
ASSEMBLY
Verse sixteen 16 And afterwards, the
People, they
pulled up
(journeyed) from Hazeroth, and encamped in the Wilderness of Paran. Looking at the word PARAN
The Hebrew word for Paran is
"Pah-rahn"- Peh,
Aleph, Resh, Nun Sophit (Nrap). It is from
Strong's Concordance number 6290, and its definition
From
H6286; ornamental; Paran, a desert of Arabia: - Paran.
from 6286 "pah-ahr" (rap), and its
definition
A
primitive root; to gleam, that is, (causatively) embellish;
figuratively to boast; also to explain (that is, make clear) oneself;
denominatively from H6288, to shake a tree: - beautify, boast self, go
over the boughs, glorify (self), glory, vaunt self.
Looking from 6288 "p'oh-rah", or "poh-rah", or "poo-rah" (hrap, or harp, or hrap), and its definition
From
H6286; properly ornamentation, that is, (plural) foliage (including the
limbs) as bright green: - bough, branch, sprig.
It looks like there is going to be a whole lot of "shaking" going on
toward the Israelites in this
wilderness, as we in Messiah can be "spiritually shaken". Tune into
next week's Torah portion.