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TORAH PORTIONS
rma
EMOR (Say)
Leviticus 21:1-24:23
There are 42 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 21
Leviticus 21:1-24
Lev 21:1 And hwhy said to Moses, Say to the Priests of the sons of Aaron, and you shall say to them, No one shall be unclean (defiled) by a soul among his People: 2 for but by his relative that is near to him, by his mother, and by his father, and by his son, and by his daughter, and by his brother, 3 and by his sister, the virgin that is near to him, which she has not been to a man; by her shall be defiled.
4 A leader among his People shall not be unclean (defiled) to pollute (profane) himself. 5 Shall not make bald a baldness on their heads, and they shall not shave the mouth (corner, edge) of their beards, and they shall not incision (gashing) incisions (gashings) on their flesh. 6 They shall be Sacred Ones (Holy Ones) to their Elohim, and they shall not profane (pollute) the Name of their Elohim: for they are with bringing near (drawing near) themselves ta-the Fire Offerings of hwhy of the Bread of their Elohim: and they shall be Sacred (Holy).
7 They shall not take a harlot and a profaned (polluted) woman; and they shall not take a woman driven away (put away, expelled, divorced) from her husband: for he is Sacred (Holy) to his Elohim. 8 And you shall sanctify him; for he brings near (draws near) ta-Bread of your Elohim: shall be Sacred (Holy) to you: for I, hwhy, am sanctifying you, am Sacred (Holy) [(am Sacred (Holy), am sanctifying you)]. 9 And when a daughter of a man of a Priest, she profanes (pollutes) herself by whoring, she is profaning (polluting) ta-her father: she shall be burned up in the fire.
10 And the Great (High) Priest from his brethren which has the Oil of the Anointing poured on his head, and has ta-his hand filled (consencrated) to clothe on ta-the Garments, shall not loose (uncover) ta-his head, and shall not rent his Garments; 11 and shall not come upon any dead soul, shall not be unclean (defiled) for his father and for his mother; 12 and shall not go out from the Sanctuary, and shall not pollute (profane) ta the Sanctuary of his Elohim, for the Crown of the Oil of Anointing of his Elohim is upon (over) him: I am hwhy. 13 And he shall take a woman in her virginity. 14 A widow, and a driven away (put away, expelled, divorced) one, and a profaned (polluted) harlot, shall not take ta-these: for but shall take a virgin from his People of a woman. 15 And not shall pollute (profane) his seed among his People: for I, hwhy, am sanctifying him.
16 And hwhy spoke to Moses to say, 17 Speak to Aaron to say, A man from your seed by their generations of which shall be in him a blemish shall not draw near to bring near (draw near) the Bread of his Elohim. 18 For shall not draw near any man which has in him a blemish: a blind man, or a lame one, or a flat nosed one (disformed one), or a deformed excess membered one, 19 or a man which has in him a broken (crushed, fractured) foot, or a broken (crushed, fractured) hand, 20 or a crooked back (hunched back), or a dwarf (dwarfed area, small one, small area), or a cataract (overflow) in his eye, or a scurvy (scratched), or scabbed (scurf, tetter), or has emasculated (bruised) testicles (bunches); 21 Any man which has in him a blemish from the seed of Aaron, the Priest, shall not approach to bring near (draw near) ta-the Fire Offerings of hwhy: a blemish is in him; shall not approach to bring near (draw near) the Bread of his Elohim. 22 ta The Bread of his Elohim is a Sacred (Holies) of the Sacreds (Holies) [(Sacred of the Sacreds, Holy of the Holies)], and shall eat from from the Sacred Areas (Holy Areas). 23 Nevertheless (Surely) shall not enter into the Veil, and shall not approach to the Altar, for a blemish is on him; and shall not pollute (profane) ta-My Sanctuary: for I, hwhy, have sanctified [(am sanctifying)] them. 24 And Moses spoke to Aaron, and to his sons, and to all of the Sons of Israel.
(NOTE: Not all verses will have comments)
Verses one through three
1 And hwhy said to Moses, Say to the Priests of the sons of Aaron, and you shall say to them, No one shall be unclean (defiled) by a soul among his People: 2 for but by his relative that is near to him, by his mother, and by his father, and by his son, and by his daughter, and by his brother, 3 and by his sister, the virgin that is near to him, which she has not been to a man; by her shall be defiled.
Basically, hwhy was saying that the sons of Aaron were to not deal with the dead of their own direct Levitical family, nor their other Levitical relatives, nor the Israelites at large, but to stay undefiled, because they are doing the Priestly Service of hwhy. That's why their Levitical relatives had to deal with the souls to take on the defilement for them.
In verse three of this week's Torah portion passage, when it says that by "her" shall be defiled, it is relating to the soul, which is feminine.
This implies the same matter to the Elders of Israel in verse four of this week's Torah portion passage, because they cannot be replaced, but only in their own deaths.
Yeshua was a descendant of the line of Aaron, because of His biological mother, Mary, cousin of Elizabeth of the line of Aaron, which will be explained later.
Yeshua went against protocol when he touched a dead soul, which is noted in the Gospel of Mark
Mark 5:35 While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further? 36 As soon as Yeshua heard the word that was spoken, He saith unto the ruler of the synagogue, Be not afraid, only believe. 37 And He suffered no man to follow him, save Peter, and James, and John the brother of James. 38 And He cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly. 39 And when He was come in, He saith unto them, Why make ye this ado, and weep? The damsel is not dead, but sleepeth. 40 And they laughed him to scorn. But when He had put them all out, He taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying. 41 And He took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise. 42 And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment. 43 And He charged them straitly that no man should know it; and commanded that something should be given her to eat.
Why did Yeshua break the Commandment to not touch a dead soul? As far as I know, it's because He is the Son of Elohim, and His title as Elohim overruled His physical title as a descendant of the line of Aaron, as well as being the Son of Man.
Also, this week's Torah portion passage could be compared to this account, which is noted in the Gospel of Luke
Luke 9:57 And it came to pass, that, as they went in the way, a certain man said unto Him, Lord, I will follow Thee whithersoever Thou goest. 58 And Yeshua said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head. 59 And He said unto another, Follow Me. But he said, Lord, suffer me first to go and bury my father. 60 Yeshua said unto him, Let the dead bury their dead: but go thou and preach the Kingdom of hwhy.
Verses four through six
4 A leader among his People shall not be unclean (defiled) to pollute (profane) himself. 5 Shall not make bald a baldness on their heads, and they shall not shave the mouth (corner, edge) of their beards, and they shall not incision (gashing) incisions (gashings) on their flesh. 6 They shall be Sacred Ones (Holy Ones) to their Elohim, and they shall not profane (pollute) the Name of their Elohim: for they are with bringing near (drawing near) themselves ta-the Fire Offerings of hwhy of the Bread of their Elohim: and they shall be Sacred (Holy).
This is the same Commandment that the Israelites were given, which is noted in the Torah portion of K'doshim, in the book of Leviticus
Leviticus 19:27 You shall not cut around the mouth (corner, side) of your heads, and you shall not mar (ruin) ta the mouths (corners, ends) of your beard. 28 And you shall not give incisions (gashings) for the soul on your flesh, and you shall not give on yourselves a mark (engraving, branding) of a tattoo: I am hwhy.
The leaders were not to do this, because this is what the leaders and sub-leaders of Egypt, especially for Egypt's leaders' purpose to be bald, as well as some in other nations did it in their day, even if the beards were real or not. There are some examples pictured in this image below
Verses seven and eight
7 They shall not take a harlot and a profaned (polluted) woman; and they shall not take a woman driven away (put away, expelled, divorced) from her husband: for he is Sacred (Holy) to his Elohim. 8 And you shall sanctify him; for he brings near (draws near) ta-Bread of your Elohim: shall be Sacred (Holy) to you: for I, hwhy, am sanctifying you, am Sacred (Holy) [(am Sacred (Holy), am sanctifying you)].
That compares to us as believers in Yeshua as being a Kingdom of Priests, which is noted in the books of the apostle Peter and 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 1:6 And hath made us kings and priests unto hwhy and His Father; to Him be glory and dominion for ever and ever. Amen.
I have a question on this scripture, which is noted by the apostle Paul in his letters to the assemblies in Rome and Galatia
Romans 8:16 The Spirit itself beareth witness with our spirit, that we are the children of Elohim: 17 And if children, then heirs; heirs of Elohim, and joint-heirs with Messiah; if so be that we suffer with Him, that we may be also glorified together.
Galatians 3:6 Even as Abraham believed hwhy, and it was accounted to him for righteousness. 7 Know ye therefore that they which are of faith, the same are the children of Abraham.
Since Yeshua is a physical descendant of Aaron and we are also children of Abraham in Messiah, based on these sources, including being a Kingdom of Priests, would that make us adopted children of Aaron through Yeshua as well? Just a throught.
There are are symbolic meanings in verse seven of this week's Torah portion passage:
Harlot: A soul who is prostituting to the world
Yeshua spoke about the soul losing his soul in the Gospel of Matthew
Matthew 16:26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
Driven Away (Put Away, Expelled, Divorced) From Her Husband: A soul who was divorced from hwhy
This is what happened to the ten tribes of the Northern Kingdom of Israel, which is noted in the book of the Prophet Jeremiah
Jeremiah 3:6 hwhy said also unto me in the days of Josiah, the king, Hast thou seen that which backsliding Israel hath done? She is gone up upon every high mountain and under every green tree, and there hath played the harlot. 7 And I said after she had done all of these things, Turn thou unto Me. But she returned not. And her treacherous sister, Judah, saw it. 8 And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister, Judah, feared not, but went and played the harlot also.
The prophet Isaiah noted this in his book
Isaiah 8:20 To the Torah and to the Testimony (Witness): if they speak not according to this Word, it is because there is no light in them. 21 And they shall go over in her, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king and their Elohim, and look upward. 22 And they shall scan unto the Earth; and behold trouble and darkness, dimness of anguish; and they shall be driven to darkness.
This week's Torah portion passage is symbolic of Yeshua wanting a Bride that is pure, and a virgin, which is those who are believers in Yeshua.
Indirectly related, there is one account in the Brith Khadashah (the New Covenant) where Joseph almost put away Mary,which is noted in the Gospel of Matthew
Matthew 1:18 Now the birth of Yeshua, the Messiah, was on this wise: When as His mother, Mary, was espoused to Joseph, before they came together, she was found with child of the Holy Spirit. 19 Then Joseph, her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. 20 But while he thought on these things, behold, the angel of hwhy appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary, thy wife: for that which is conceived in her is of the Holy Spirit. 21 And she shall bring forth a son, and thou shalt call his Name YESHUA: for He shall save His People from their sins. 22 Now all this was done, that it might be fulfilled which was spoken of hwhy by the prophet, saying, 23 Behold, a virgin shall be with Child, and shall bring forth a Son, and they shall call His Name, Emmanuel, which being interpreted is, El With Us. 24 Then Joseph being raised from sleep did as the angel of hwhy had bidden him, and took unto him his wife: 25 And knew her not till she had brought forth her Firstborn Son: and he called His Name, YESHUA.
Verse nine
9 And when a daughter of a man of a Priest, she profanes (pollutes) herself by whoring, she is profaning (polluting) ta-her father: she shall be burned up in the fire.
This was a harsh judgment to burn a daughter of a Priest of Aaron in the fire. In general, at large, it was probably a common practice of the day in the world during Biblical times, and carried throughout the millennia, especially when it was more popular during the Medieval and Renaissance ages. Being a daughter of a Levitical Priest was a very high calling in itself, because she was of the Priestly line, and it's important to the Aaronite daughters to set an example for the other Levitical Aaronite daughters as well as for the non-Levitical daughters. That is why hwhy had a strict Commandment against the unmarried daughters if they became a prostitute, that they would be burned. This would be manifested with Mary who was a virgin and who was a descendant of the line of Aaron on the basis that her cousin, Elizabeth, was of the line of Aaron, which is noted in the Gospel of Luke
Luke1:5 There was in the days of Herod, the king of Judaea, a certain Priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.... 35 And the angel answered and said unto her (Mary), The Holy Spirit shall come upon thee, and the Power of the Highest shall overshadow thee: therefore also that Holy Thing which shall be born of thee shall be called the Son of Elohim. 36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.
Indirectly related, looking in the account of Nadab and Abihu, which is noted in the Torah portion of Sh'mini, in the book of Leviticus
Leviticus 10:1 And Nadab and the Abihu, the sons of Aaron, they took a man his censer, and they gave fire in them, and they set incense upon her, and they brought near a strange fire to the Face of hwhy which was not commanded them. 2 And a fire, she went out from of the Face of hwhy, and she consumed them, and they died to the Face of hwhy.
What they did is an act of "prostituting" their offering to hwhy by offering a strange fire, and hwhy punished them by burning them on the spot.
Verse ten
10 And the Great (High) Priest from his brethren which has the Oil of the Anointing poured on his head, and has ta-his hand filled (consencrated) to clothe on ta-the Garments, shall not loose (uncover) ta-his head, and shall not rent his Garments;
This is the similar command for the High Priest in regards the Blue Ephod, which is noted in the Torah portion of T'tsavveh, in the book of Numbers
Exodus 28:31 And you shall do (make) ta-the Outer Robe (Upper Robe) [(?Trespass Robe?, ?Transgressor Robe?)] of the Ephod wholly of blue. 32 And shall be the mouth of his head in his midst: a lip shall be to his mouth all around, a doing (work) of a braider (rugger, weaver) like the mouth of a habergeon (corselet, sleeveless coat, ?glow coat?, ?armored mail?) shall belong to him. Shall not be rent.
I have written more detail on how Yeshua became the last High Priest from the result of Caiaphas renting his High Priest Garment, the Blue Ephod, in my teaching "The Azazel Scapegoat, the Goat Dedicated to hwhy, and the Brith Khadashah Account". Click on the link below to get to the webpage.
THE AZAZEL SCAPEGOAT, THE GOAT DEDICATED TO hwhy, AND THE BRITH KHADASHAH ACCOUNT
Verse eleven
11 and shall not come upon any dead soul, shall not be unclean (defiled) for his father and for his mother;
It was ok for the non-Aaronite Priests to go near a dead soul, but the High Priest can't. Whether they knew it or not, that is why the Palestinians had purposely put graves in front of the double Eastern entrance that goes to the Temple Mount, and knew that Yeshua, the current and Eternal High Priest is to go through them. Also, if Yeshua walked on the ground where the dead lie below, He would be defiled, and the High Priesthood would be defiled, thus nullifying Himself to be thre Redeemer of Israel.
Indirectly related, Yeshua talked with a person that wanted to follow Yeshua, but wanted to bury his family member, which is noted in the Gospel of Matthew
Matthew 8:21 And another of His disciples said unto Him, Lord, suffer me first to go and bury my father. 22 But Yeshua said unto him, Follow Me; and let the dead bury their dead.
Yeshua was not relating to those who are followers of Yeshua, but to those who were of the world.
Verses thirteen through fifteen
13 And he shall take a woman in her virginity. 14 A widow, and a driven away (put away, expelled, divorced) one, and a profaned (polluted) harlot, shall not take ta-these: for but shall take a virgin from his People of a woman. 15 And not shall pollute (profane) his seed among his People: for I, hwhy, am sanctifying him.
As I noted earlier, the famous Levite virgin was Mary, a descendant of the line of Aaron, the mother of Yeshua, and following this week's Torah portion passage of a virgin woman in verse fourteen of Luke's passage, she was chosen by hwhy to be the mother of Yeshua. And Yeshua, who is our High Priest and the current Eternal High Priest, will be coming for a Virgin Bride, who are the believers and followers of Yeshua, the Messiah.
Verses sixteen through twenty three
16 And hwhy spoke to Moses to say, 17 Speak to Aaron to say, A man from your seed by their generations of which shall be in him a blemish shall not draw near to bring near (draw near) the Bread of his Elohim. 18 For shall not draw near any man which has in him a blemish: a blind man, or a lame one, or a flat nosed one (disformed one), or a deformed excess membered one, 19 or a man which has in him a broken (crushed, fractured) foot, or a broken (crushed, fractured) hand, 20 or a crooked back (hunched back), or a dwarf (dwarfed area, small one, small area), or a cataract (overflow) in his eye, or a scurvy (scratched), or scabbed (scurf, tetter), or has emasculated (bruised) testicles (bunches); 21 Any man which has in him a blemish from the seed of Aaron, the Priest, shall not approach to bring near (draw near) ta-the Fire Offerings of hwhy: a blemish is in him; shall not approach to bring near (draw near) the Bread of his Elohim. 22 ta The Bread of his Elohim is a Sacred (Holies) of the Sacreds (Holies) [(Sacred of the Sacreds, Holy of the Holies)], and shall eat from from the Sacred Areas (Holy Areas). 23 Nevertheless (Surely) shall not enter into the Veil, and shall not approach to the Altar, for a blemish is on him; and shall not pollute (profane) ta-My Sanctuary: for I, hwhy, have sanctified [(am sanctifying)] them.
Mark Biltz of El Shaddai Ministries did a great teaching of this segment in this Torah portion. He says there are spiritual applications to these certain irregularities of a Priest of the line of Aaron:
Blemish: In sin
Blind: Can't see hwhy's will/can't see his own sin (my interpretation is one who can't see hwhy's Will)
Mark Biltz of El Shaddai Ministries compared the blindness to one being "spiritually blinded", and noted these Scripture sources, which are noted by the apostle Paul, in his letter to the assembly in Corinth, the apostle Peter in his epistle, and the apostle John in his book of Revelation
2 Corinthians 3:13 And not as Moses, which put a vail over his face, that the Children of Israel could not stedfastly look to the end of that which is abolished: 14 But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the Old Covenent; which vail is done away in Messiah. 15 But even unto this day, when Moses is read, the vail is upon their heart. 16 Nevertheless when it shall turn to hwhy, the vail shall be taken away. 17 Now hwhy is that Spirit: and where the Spirit of hwhy is, there is liberty. 18 But we all, with open face beholding as in a glass the Glory of hwhy, are changed into the same image from glory to glory, even as by the Spirit of hwhy.
Ephesians 4:17 This I say therefore, and testify in the Adon, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, 18 Having the understanding darkened, being alienated from the Life of hwhy through the ignorance that is in them, because of the blindness of their heart:
2 Peter 1:3 According as His Divine Power hath given unto us all things that pertain unto life and godliness, through the Knowledge of Him that hath called us to glory and virtue: 4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. 5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; 6 And to knowledge temperance; and to temperance patience; and to patience godliness; 7 And to godliness brotherly kindness; and to brotherly kindness unconditional love. 8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the Knowledge of our Adon Yeshua Messiah. 9 But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. 10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: 11 For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Adon and Saviour, Yeshua Messiah. 12 Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.
Revelation 3:14 And unto the angel of the assembly of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of Elohim; 15 I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. 16 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of My Mouth. 17 Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:
Lame: Their walk with hwhy- ex: Balaam (my interpretations are one's walk with hwhy and Mephibosheth, Prince Jonathan's son during King David's day)
Flat Nose: Breath of life
Broken (Crushed, Fractured) Hand: Their acts and works for hwhy
Broken (Crushed, Fractured) Foot: Their walk in hwhy
Crouched Back: Cares of this world
Midget: Below standard/Spiritual immature children who don't grow up/(my interpretation) Adding and/or deleting the Word of hwhy
Deformed: (my interpretation) Corrupting The Word and mixing the Holy with the profane
Blemish In His Eye: The rod in his eye
This is based from Yeshua's account, which is noted in the Gospel of Matthew
Matthew 7:3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
Scurvy: Lack of proper diet (i.e. lack of the Word)
Scabbed: Effecting the crown of one's head/(my view- Sin)
Emasculated (Castrated, Bruised) Testicles (Bunches): Lack of reproducing (i.e. birthing or seeding things based on one's walk with hwhy- ex. a ministry, books based on one's own revelations, having a Messianic website, etc.)
Thank you Mark.
You can find Mark Biltz's teaching on this Torah portion at this webpage
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The views and opinions expressed, from these different formats of teachings below, are solely those of the personnel and do not necessarily reflect the views or opinions of The Aleph-Tav Project.
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MARK BILTZ
Torah Portion Emor 2016
You can also get Mark Biltz's notes from this Torah portion service, by right clicking the link below, and choose "Save As".
Mark Biltz: Torah Portion Emor Notes
Looking at the word LAME
The Hebrew word for lame is "pee-sey-akh"- Peh, Samek, Khet (xop). It is from Strong's Concordance number 6455, and its definition
From H6452; lame: - lame.
from 6452 "pah-sakh" (xop), and its definition
A primitive root; to hop, that is, (figuratively) skip over (or spare); by implication to hesitate; also (literally) to limp, to dance: - halt, become lame, leap, pass over.
Notice that this Hebrew word for lame is the same word for Passover.
There are many pictorial examples of the various deformities. This is an image of a dwarf
This is one example is of interest that should be noted, and it's the crooked back. If one hasn't watched the British news in recent years, excavators have recently found King Richard III of England's skeletal remains from the location at what was then the Greyfriar's Friary Church, in Leicester, England, which is today part of a parking lot, while they were digging there. They recently had a formal reburial of the former deceased king. The reason I bring him up, because he was a crook backed. Images showed that his right shoulder was much higher than his left shoulder. This is a painting showing his right side higher than his left
This is an image of Richard III's backbone
This is what the BBC website says about this image, in an article titled "Richard III: Twisted Bones That Reveal A King":
"Highlighted are the facing sides of the 10th and 11th thoracic vertebrae, showing uneven growth as the spine bent".
This is Richard III's skeleton found at the former Grey Friars church's location. One can see the curvature on Richard III's spine.
For your interest, this is King Richard III's skull
This is an expert's facial reconstruction of Richard III, built from a copied replica of Richard III's skull
This is what a website forum NeoGAF on a blog of Richard III, in which one blogger has sourced, said regarding Richard III's backbone:
"Richard III was portrayed by Shakespeare as having a hunched back and the skeleton has a striking curvature to its spine. This was caused by scoliosis, a condition which experts say in this case developed in adolescence. Rather than giving him a stoop. It would have made one shoulder higher than the other. Highlighted are the facing sides of the 10th and 11th thoracic vertebrae, showing uneven growth as the spine bent".
If anyone is interested about the recent finding of Richard III, one can start at Wikipedia by clicking on the link below to get to the webpage
http://en.wikipedia.org/wiki/Exhumation_and_reburial_of_Richard_III_of_England
The reason an Aaronite Priest was to not be deformed, because Yeshua was not to be a descendant of a deformed or an unclean Aaronite Priest. This is so, because Yeshua was "perfect".
Mark Biltz of El Shaddai Ministries noted this Scripture, which the apostle Paul noted in his letter to the assembly in Ephesus
Ephesians 5:25 Husbands, love your wives, even as Messiah also loved the Assembly, and gave Himself for it; 26 That He might sanctify and cleanse it with the washing of Water by the Word, 27 That he might present it to Himself a Glorious Assembly, not having spot, or wrinkle, or any such thing; but that it should be Holy and without blemish.
Thank you, Mark.
Ending this week's Torah portion chapter, notice that the Bread of the Elohim is mentioned five times in this chapter. This is symoblic of Yeshua, the Living Bread of the Elohim. It could also represent the five book of Moses, and it's comparable to an account, which is noted in the Gospel of Matthew
Matthew 14:15 And when it was evening, His disciples came to Him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals. 16 But Yeshua said unto them, They need not depart; give ye them to eat. 17 And they say unto him, We have here but five loaves, and two fishes.
The five loaves would also be symbolic of the five book of the Torah, which is Yeshua that Moses wrote, which Yeshua noted in the Gospel of John
John 5:46 For had ye believed Moses, ye would have believed Me: for he wrote of Me.
CHAPTER 22
Leviticus 22:1-33
Lev 22:1 And hwhy spoke to Moses, to say, 2 Speak to Aaron and to his sons, and they set apart from the Sacred Things (Holy Things) of the Sons of Israel, and they shall not profane (pollute) ta-My Sacred (Holy) Name which they are with sanctifying to Me: I am hwhy. 3 Say to them, Any man by your generations which shall draw near from all of your seed to the Sacred Things (Holy Things) which the Sons of Israel, they santified to hwhy, and his uncleanness shall be upon him, and that soul shall be cut off from of My Face: I am hwhy.
4 A man, a man from the seed of Aaron, and he is leprous (scourged), or has a discharge (flow); shall not eat among the Sacred Things (Holy Things) until which shall be clean, and the one touching among an unclean soul, or a man which she goes out from him a laying (copulation) of seed; 5 or a man which shall touch among any swarmer (creeper) which shall be unclean to him, or among an Adam which shall be unclean to him by any of his uncleanness; 6 a soul which she shall touch among him, and shall be unclean until the mixing period (evening), and shall not eat from the Sacred Things (Holy Things), for but shall bathe his flesh in the water, 7 and the sun shall go, and shall be clean, and afterwards shall eat from the Sacred Things (Holy Things); for he is his bread. 8 Shall not eat a flabby carcass (flabby corpse) and a torn thing to be unclean on her: I am hwhy. 9 And they shall guard (watch, observe, keep) ta-My Charge (Guarding, Watching, Observance, Keeping), and they shall not bear sin upon him [(upon him sin)], and they shall die on him, when they pollute (profane) him: I am hwhy with sanctifying them.
10 And every stranger shall not eat the Sacred Things (Holy Things): a tenant (dweller) of a Priest and a hired servant shall not eat the Sacred Things (Holy Things). 11 And when a Priest shall buy a soul of the purchase of his silver, he shall eat on him, and a birthed one of his house, they shall eat him on his bread.
12 And when a daughter of a Priest, she shall belong to a man of a stranger, she, she shall not eat among the Heave Offering of the Sacred Things (Holy Things). 13 And when a daughter of a Priest, she shall be a widow, and was driven away (put away, expelled, divorced), and has not seed by her, and has returned to the house of her father as her youth, she shall eat from the bread of her father: and any stranger shall not eat on him. 14 And when a man shall eat a Sacred Thing (Holy Thing) in ignorance, and shall add his fifth upon him, and shall give to the Priest ta-the Sacred Thing (Holy Thing). 15 And they shall not pollute (profane) ta-the Sacred Things (Holy Things) of the Sons of Israel ta which they shall heave up (raise up) to hwhy; 16 And they shall bear (carry, lift up) them the iniquity of the Guilt Offering in their eating ta-the Sacred Things (Holy Things): for I am hwhy with sanctifying them.
17 And hwhy spoke to Moses, to say, 18 Speak to Aaron, and to his sons, and to all of the Sons of Israel, and you shall say to them, A man, a man from the House of Israel, and from the sojourner (stranger) in Israel which shall bring near his Karban Offering (Drawing Near Offering, Gift Offering) for all of their Vow Offerings, and for all of their Freewill Offerings (Voluntary Offerings) which they shall bring near to hwhy for an Elevation Offering (Ascension Offering, Burnt Offering); 19 shall be by your pleasure (delight, desire, acceptance?) a perfect remembered one (male) among the oxen, among the sheep and among the kids. 20 You shall not bring near anything which is in him a blemish, for shall not be for acceptance (pleasure, delight, desire) to yourselves.
21 And when a man shall bring near a Sacrifice of Peace Offerings to hwhy to accomplish a Vow Offering, or for a Freewill Offering (Voluntary Offering) shall be among the herd or among the flock, shall be perfect for acceptance (pleasure, delight, desire); shall not be in him any blemish: 22 blind, or shever-broken (crushed, fractured), or maimed (wounded), or a flow (running sores), or scurvy (scratched), or scabbed (scraped, tettered), you shall not bring these near [(draw these near, bring near these, draw near these)] to hwhy, and you shall not give a Fire Offering from them upon the Altar to hwhy.
23 And a deformed extra membered and a missing membered (maimed) ox and a lamb, you shall make him of a Freewill Offering (Voluntary Offering); and shall not be accepted for a Vow Offering. 24 And bruised (pierced, emasculated), and beaten (bruised, stricken, smitten, crushed), and plucked, and cut, you shall not bring near to hwhy; and you shall not do in your land. 25 And from a hand of a son of a foriegner, you shall not bring near ta-the Bread of your Elohim from any of these; for their disfigurement (corruption, ruin) is in them, a blemish is in them: they shall not be accepted to yourselves.
26 And hwhy spoke to Moses, to say, 27 When an ox, or a lamb, or a kid is birthed, and has been seven days under his mother; and from the eighth day and that onward shall be accepted for a Karban Offering (Drawing Near Offering, Gift Offering) of a Fire Offering to hwhy. 28 And an ox or lamb, him and ta-his son you shall not slaughter in one day.
29 And when you sacrifice a Sacrifice of Thanksgiving (a Thanksgiving Offering) to hwhy for your pleasure (delight, desire, acceptance?), you shall sacrifice him. 30 Shall be eaten on that day; you shall not let remain from him until breaking period (morning), I am hwhy. 31 And you shall guard (watch, observe, keep) My Commandments, and you shall do them: I am hwhy. 32 And you shall not profane (pollute) ta-My Sacred (Holy) Name; and I shall be sanctified in the midst of the Sons of Israel: I am hwhy with sanctifying you 33 that brought you out from of the land of Egypt to be to yourselves for Elohim: I am hwhy.
(NOTE: Not all verses will have comments)
Verses one and two
1 And hwhy spoke to Moses, to say, 2 Speak to Aaron and to his sons, and they set apart from the Sacred Things (Holy Things) of the Sons of Israel, and they shall not profane (pollute) ta-My Sacred (Holy) Name which they are with sanctifying to Me: I am hwhy.
Looking at the word SET APART
The Hebrew word for set apart is "nah-zahr"- Nun, Zayin, Resh (rzn). It is from Strong's Concordance number 5144, and its definition
A primitive root; to hold aloof, that is, (intransitively) abstain (from food and drink, from impurity, and even from divine worship (that is, apostatize)); specifically to set apart (to sacred purposes), that is, devote: - consecrate, separate (-ing, self).
This is the Hebrew root word which is used for the Nazarite Vow, which is noted in the Torah portion of Naso, in the book of Numbers
Numbers 6:1 And hwhy spoke to Moses, to say, 2 Speak to the Sons of Israel, and you shall say to them, If a man or a woman shall accomplish (make wonderful) to a vow of a Vow of a Nazarite for the set apartness (separation) to hwhy: 3 Shall be set apart (separated) from wine and strong drink (liquor); and shall not drink from leavened (vinegar) wine and leavened (vinegar) strong drink (liquor); and shall not drink any steeped juice of grapes; and shall not eat the fresh and the dry grapes. 4 All of the days of his set apartness (separation) from anything which shall be made from the vine; of the wine from the sour grape (grape kernel), and unto a grapeskin (grape husk), shall not eat. 5 All of the days of the Vow of his Set Apartness (Separation), a razor shall not go over upon his head: until the days are fulfilled of whom was set apart (separated) to hwhy shall be Sacred (Holy), and shall grow the locks of the hair of his head. 6 Shall not come upon a dead soul all of the days of his set apartness (separation) to hwhy, 7 for his father, and for his mother, for his brother, and for his sister, shall not be defiled (unclean) for them in their death: for a set apartness (separation) of his Elohim is upon his head. 8 All of the days of his set apartness (separation) he shall be Sacred (Holy) to hwhy.
Looking at the word NAZARITE
The Hebrew word for Nazarite is "nah-zeer"- Nun, Zayin, Yod, Resh (ryzn). It is from Strong's Concordance number 5139, and its definition
From H5144; separate, that is, consecrated (as prince, a Nazirite); hence (figuratively from the latter) an unpruned vine (like an unshorn Nazirite). (The translation, Nazarite, is by a false alliteration with Nazareth.): - Nazarite [by a false alliteration with Nazareth], separate (-d), vine undressed.
Verses four through nine
4 A man, a man from the seed of Aaron, and he is leprous (scourged), or has a discharge (flow); shall not eat among the Sacred Things (Holy Things) until which shall be clean, and the one touching among an unclean soul, or a man which she goes out from him a laying (copulation) of seed; 5 or a man which shall touch among any swarmer (creeper) which shall be unclean to him, or among an Adam which shall be unclean to him by any of his uncleanness; 6 a soul which she shall touch among him, and shall be unclean until the mixing period (evening), and shall not eat from the Sacred Things (Holy Things), for but shall bathe his flesh in the water, 7 and the sun shall go, and shall be clean, and afterwards shall eat from the Sacred Things (Holy Things); for he is his bread. 8 Shall not eat a flabby carcass (flabby corpse) and a torn thing to be unclean on her: I am hwhy. 9 And they shall guard (watch, observe, keep) ta-My Charge (Guarding, Watching, Observance, Keeping), and they shall not bear sin upon him [(upon him sin)], and they shall die on him, when they pollute (profane) him: I am hwhy with sanctifying them.
If anyone wonders why I translate the evening as "mixing period" in verse six of this week's Torah portion passage, because it clearly states in verse seven of this week's Torah portion passage "and the sun shall go down, and shall be clean", which relates to the mixing period.
Verses ten and eleven
10 And every stranger shall not eat the Sacred Things (Holy Things): a tenant (dweller) of a Priest and a hired servant shall not eat the Sacred Things (Holy Things). 11 And when a Priest shall buy a soul of the purchase of his silver, he shall eat on him, and a birthed one of his house, they shall eat him on his bread.
These are similar applications for the account of the Passover Meal, which is noted in the Torah portion of Bo, in the book of Exodus
Exodus 12:43 And hwhy said to Moses and Aaron, This is the Statute of the Passover: Every son of a foreigner shall not eat on him: 44 And every servant of a man purchased (bought) of silver, and you shall circumcise him, then shall eat on him. 45 A dweller (foreign dweller) and a hired servant shall not eat on him. 46 Shall be eaten in one house; you shall not go out from the flesh from the house to the outside; and you shall not shever-break a bone on him. 47 All of the Congregation of Israel, they shall do (make, prepare) him. 48 And 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.
All these kinds of peoples were also based during the time of Abraham, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis
Genesis 17:10 This is My Covenant which you shall guard (watch, observe, keep) between Me, and between you, and between your seed after you; Circumcise to you every remembered one (male). 11 And you shall circumcise ta-the flesh of your foreskins; and shall be for a Sign (Token) of the Covenant between Me and between you. 12 And a son of eight days shall be circumcised to you of every remembered one (male) to your generations birthed of the house and bought (purchased) of silver from any son of a foreigner of which he is not of your seed. 13 That circumcising, shall be circumcised a birthed one (lad) at your house and a bought one (purchased one) of your silver: and My Covenant, she shall be in your flesh for a Covenant of Ages (Everlasting). 14 And an uncircumcised remembered one (male) which has not circumcised ta-the flesh of his foreskin, and shall cut her off that soul from her People; has violated (disannuled, dissolved) ta-My Covenant.
In this week's Torah portion passage, how did a Priest have the ability to purchase anybody with silver, let alone have possession of silver at all? One source of the silver is shown in verse fourteen of this week's Torah portion chapter
14 And when a man shall eat a Sacred Thing (Holy Thing) in ignorance, and shall add his fifth upon him, and shall give to the Priest ta-the Sacred Thing (Holy Thing).
Another source came from the spoils from Egypt, during the Exodus Passover, which is noted in the Torah portion of Bo, in the book of Exodus
Exodus 12:35 And the Sons of Israel, they did according to [(as)] the word of Moses; and they asked from Egypt vessels of silver, and vessels of gold, and clothing: 36 And hwhy gave the People ta-grace (favor) in the eyes of ta-Egypt, and was asked to them, and they plundered ta-Egypt.
This included the tribe of Levi before they were made Priests.
The other source of silver that the Preists received was the silver brought in from the Israelites for a Vow Offering to hwhy, which is noted in the Torah portion of B'khukothai, in the book of Leviticus
Leviticus 27:1 And hwhy spoke to Moses, to say, 2 Speak to the Sons of Israel, and you shall say to them, When a man shall make wondrous (wonderful) a vow, on your evaluation (estimation) of the souls belonging to hwhy, 3 and your evaluation (estimation) shall be of the remembered one (male) from a son of twenty years and unto a son of sixty years, and your evaluation (estimation) shall be fifty shekels of silver on the Shekel of the Sanctuary. 4 And if she shall be an expressed one (a female), and your evaluation (estimation) shall be thirty shekels. 5 And if shall be from a son of five years and unto a son of twenty years, and your evaluation (estimation) of the remembered one (male) shall be twenty shekels, and for the expressed one (female) shall be ten shekels. 6 And if shall be from a son of a renewed month and unto a son of five years, and your evaluation (estimation) of the remembered one (male) shall be five shekels of silver, and for the expressed one (female) your evaluation (estimation) shall be three shekels of silver. 7 And if shall be from a son of sixty years and the upward; if shall be a remembered one (male), and your evaluation (estimation) shall be five ten (fiveteen, fifteen) shekels, and for the expressed one (female) shall be ten shekels. 8 And if he shall be poor from your evaluation (estimation), and he shall stand to the face of the Priest, and the Priest shall evaluate (estimate) him; upon the mouth which the hand, she that is vowing can afford (attain, reach) shall the Priest evaluate him.
Silver is symbolic of redemption, and when one is bought with silver, one becomes part of the household as if one is part of the family, and can participate in the High Holy Days and in the Covenant. This is what Yeshua did when He paid the price of our lives with His life and resurrected from the dead by "purchasing" us, to "redeem" us, so that we can be part of His household and part of His family.
Verses twenty-one and twenty five
21 And when a man shall bring near a Sacrifice of Peace Offerings to hwhy to accomplish a Vow Offering, or for a Freewill Offering (Voluntary Offering) shall be among the herd or among the flock, shall be perfect for acceptance (pleasure, delight, desire); shall not be in him any blemish: 22 blind, or shever-broken (crushed, fractured), or maimed (wounded), or a flow (running sores), or scurvy (scratched), or scabbed (scraped, tettered), you shall not bring these near [(draw these near, bring near these, draw near these)] to hwhy, and you shall not give a Fire Offering from them upon the Altar to hwhy.
23 And a deformed extra membered and a missing membered (maimed) ox and a lamb, you shall make him of a Freewill Offering (Voluntary Offering); and shall not be accepted for a Vow Offering. 24 And bruised (pierced, emasculated), and beaten (bruised, stricken, smitten, crushed), and plucked, and cut, you shall not bring near to hwhy; and you shall not do in your land. 25 And from a hand of a son of a foriegner, you shall not bring near ta-the Bread of your Elohim from any of these; for their disfigurement (corruption, ruin) is in them, a blemish is in them: they shall not be accepted to yourselves.
This week's Torah portion passage can be compared to the Levitical Aaronite priests regarding any issue that would prevent them to eat certain Sacred Things, which is noted in the previous chapter of this week's Torah portion
Leviticus 21:18 For shall not draw near any man which has in him a blemish: a blind man, or a lame one, or a flat nosed one (disformed one), or a deformed excess membered one, 19 or a man which has in him a broken (crushed, fractured) foot, or a broken (crushed, fractured) hand, 20 or a crooked back (hunched back), or a dwarf (dwarfed area, small one, small area), or a cataract (overflow) in his eye, or a scurvy (scratched), or scabbed (scurf, tetter), or has emasculated (bruised) testicles (bunches); 21 Any man which has in him a blemish from the seed of Aaron, the Priest, shall not approach to bring near (draw near) ta-the Fire Offerings of hwhy: a blemish is in him; shall not approach to bring near (draw near) the Bread of his Elohim.
Verses twenty six through twenty eight
26 And hwhy spoke to Moses, to say, 27 When an ox, or a lamb, or a kid is birthed, and has been seven days under his mother; and from the eighth day and that onward shall be accepted for a Karban Offering (Drawing Near Offering, Gift Offering) of a Fire Offering to hwhy. 28 And an ox or lamb, him and ta-his son you shall not slaughter in one day.
These are the numeric symbolic meanings:
Seven: Spiritual completion
Eight: New beginnings
hwhy wanted them to go through one complete week of life, as based in the first seven days of creation and the very first Shabbath rest, which is noted in the first two chapters of the Torah portion of B'reyshith, in the book of Genesis.
Indirectly related, this week's Torah portion passage is another one of these "little Statues". Two other little Statutes are noted in the Torah portions of Misphatim and Ki Thisa, in the book of Numbers, and in the Torah portion of Ki Theytsey, in the book of Deuteronomy
Exodus 23:19 ...You shall not boil a kid in the milk of his mother.
Exodus 34:26 ...You shall not boil a kid in the milk of his mother.
Deuteronomy 22:6 When shall encounter (befallen) to your face a nest of a bird in the way, in any tree, or upon the Earth, of nestlings or eggs, and the mother is crouching upon the nestlings, or upon the eggs, you shall not take the mother upon the sons: 7 Sending away, you shall send away ta-the mother, and you shall take ta-the sons for yourself; by that, shall be good (well) to you, and you shall be lengthened (prolonged) of days.
The purpose of all three of these little Statutes is that one is not to destroy or humiliate the parent with the sons at the same time, or in the same day. Also, the majority of it is to keep the parent alive, because the parent can reproduce, and it;s also an act to respect the parent. Hence the Fifth Word, (Commandment) to honor your father and mother is implied in these sources, in respect of honoring the first parents, Adam and Khavah.
CHAPTER 23
Leviticus 23:1-44
Lev 23:1 And hwhy spoke to Moses to say, 2 Speak to the Sons of Israel, and you shall say to them, The Appointed Times of hwhy which you shall call out (proclaim) them, the Sacred (Holy) Callings (Convocations); Of these, they are My Appointed Times.
3 Six 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); you shall not do any work. She is a Shabbath to hwhy in all of your dwellings.
4 These are the Appointed Times of hwhy, Sacred (Holy) Callings (Convocations) which you shall call out (proclaim) them in their Appointed Times.
5 In 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): you shall not do any work of service. 8 And you shall bring near a Fire Offering to hwhy seven days: on the seventh day shall be a Sacred (Holy) Calling (Convocation): you shall not do any work of service.
9 And hwhy spoke to Moses, to say, 10 Speak to the Sons of Israel, and you shall say to them, When you come to the land which I am giving to you, and you shall reap (harvest) ta-her harvest, and you shall bring ta-the omer-sheaf of the first of your harvest to the Priest: 11 and shall wave ta-the omer-sheaf to the Face of hwhy for your acceptance (pleasure, delight, desire): from the morrow of the Shabbath, the Priest shall wave him. 12 And on the day you wave ta-the omer-sheaf, you shall do (offer) a sheep, a perfect one, of a son of his year for an Elevation Offering (Ascension Offering, Burnt Offering) to hwhy. 13 And his Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering) shall be two tenths of flour overflowed (mixed) in the oil, of a Fire Offering to hwhy of a pleasant scent: and her Drink Offering (Libation Offering) of wine shall be a fourth of the hin. 14 And you shall not eat bread, and roasted grain, and gardened grain unto this same day until you bring ta-a Karban Offering (Drawing Near Offering, Gift Offering) of your Elohim: a Statute of Ages for your generations in all from your dwellings.
15 And from the morrow of the Shabbath, from the day you shall bring ta-the omer-sheaf of the Wave Offering; you shall enroll (scroll, enumerate, number) for yourselves seven Shabbaths, they shall be accomplished (complete, perfect): 16 unto from the morrow of the seventh Shabbath, you shall enroll (scroll, enumerate, number) fifty days; and you shall bring near a Renewed Donation Offering [(Renewed Tribute Offering, Renewed Food Offering, Renewed Grain Offering, Renewed Apportion Offering) to hwhy. 17 From your dwellings you shall bring two Breads of the Wave Offering, they shall be two tenths of flour; they shall be baked of leavened bread; the First Fruits to hwhy. 18 And you shall bring near upon the bread seven perfect sheep, sons of a year, and one bullock of a son of a herd, and two rams: they are an Elevation Offering (Ascension Offering, Burnt Offering) to hwhy, and their Donation Offerings (Tribute Offerings, Food Offerings, Grain Offerings, Apportion Offerings), and their Drink Offerings (Libation Offerings), of a Fire Offering of a pleasant scent to hwhy. 19 And you shall do (offer) one goat of kids for a Sin Offering, and two sheep, sons of a year, for a Sacrifice of the Peace Offerings. 20 And the Priest shall wave them upon the Breads of the First Fruits of a Wave Offering to the Face of hwhy, upon the two sheep: they shall be Sacred (Holy) to hwhy for the Priest. 21 And you shall call out (proclaim) on this same day, shall be a Sacred (Holy) Calling (Convocation) for yourselves: you shall not do any work of service: a Statute for Ages in all of your dwellings for your generations. 22 And in your reaping (harvesting) ta-the harvest of your land, you shall not finish the mouths (corners) of your field in your reaping (harvesting). You shall not glean (pick up) the gleaning of your harvest: you shall leave them for the poor (afflicted, humbled) and for the sojourner (stranger): I am hwhy, your Elohim.
23 And hwhy spoke to Moses, to say, 24 Speak to the Sons of Israel, to say, In the seventh renewed month on the one of the renewed month shall be to you a Shabbathon (Intermittent Shabbath, Intermittent Rest, Intermittent Repose) of a Memorial (Reminder) of Blowing (Signaling, Sounding) of a Sacred (Holy) Calling (Convocation). 25 You shall not do any work of service: and you shall bring near a Fire Offering to hwhy.
26 And hwhy spoke to Moses, to say, 27 Only on the ten of this seventh renewed month shall be the Day of the Atonements: he shall be a Sacred (Holy) Calling (Convocation) to yourselves; and you shall afflict (humble) ta-your souls, and you shall bring near a Fire Offering to hwhy. 28 And you shall not do any work on this same day: for he is the Day of Atonements to atone upon yourselves to the Face of hwhy, your Elohim. 29 For any of the soul of which she shall not be afflicted (humbled) in this same day, and shall be cut off from her People. 30 And any of the soul of which she does any work on this same day, and I shall destroy (perish) ta-that soul from the nearness of her People. 31 You shall not do any work: a Statute of Ages for your generations in all of your dwellings. 32 He is a Shabbath Shabbathon (Intermittent Shabbath, Intermittent Rest, Intermittent Repose) to yourselves, and you shall afflict (humble) ta-your souls: on the nine of the renewed month, in the mixing period (evening), from mixing period (evening), until mixing period (evening), you shall repose (desist, rest, relax) your Shabbath.
33 And hwhy spoke to Moses, to say, 34 Speak to the Sons of Israel, to say, On the five ten (fiveteen, fifteen) day of this seventh renewed month shall be the Feast of the Booths (Tabernacles, Sukkoth) of seven days to hwhy. 35 On the first day shall be a Sacred (Holy) Calling (Convocation): you shall not do any work of service. 36 Seven days you shall bring near a Fire Offering to hwhy: on the eighth day shall be a Sacred (Holy) Calling (Convocation) to yourselves; and you shall bring near a Fire Offering to hwhy: she is a Solemn Refrain (an Inclosure, a Restrain); you shall not do any work of service. 37 These are the Appointed Times of hwhy, which you shall call (proclaim) them of Sacred (Holy) Callings (Convocations), to bring near a Fire Offering to hwhy of an Elevation Offering (Ascension Offering, Burnt Offering), and a Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering), a Sacrifice, and Drink Offerings (Libation Offerings) of a word of the day in his day: 38 from by apart the Shabbaths of hwhy, and from by apart your Gifts (Gift Offerings), and from by apart all of your Vow Offerings, and from by apart all of your Freewill Offerings (Voluntary Offerings), which you shall give to hwhy. 39 Only on the five ten (fiveteen, fifteen) day of the seventh renewed month in your gathering (fetching) ta-the produce of the land, you shall celebrate (feast) ta-the Feast of hwhy seven days: on the first day shall be a Shabbathon (Intermittent Shabbath, Intermittent Rest, Intermittent Repose), and on the eighth day shall be a Shabbathon (Intermittent Shabbath, Intermittent Rest, Intermittent Repose). 40 And you shall take for yourselves on the first day, majestic (beautiful, comely, excellent, glorious) fruit trees, erected (curving, bowing, cup leaf, paw-like) palms, and thick foliage (bough) trees, and willows of the torrent (brook, stream); and you shall rejoice to the Face of hwhy, your Elohim, seven days. 41 And you shall celebrate (feast) him of a feast to hwhy seven days in the year: a Statute of Ages for your generations: in the seventh renewed month, you shall celebrate (feast) him. 42 You shall dwell in booths (sukkahs) seven days; all of the natives in Israel, they shall dwell in the booths (sukkahs): 43 by that, your generations, they shall know for I made ta-the Sons of Israel dwell in the booths (sukkahs) in My bringing them out from the land of Egypt: I am hwhy, your Elohim. 44 And Moses spoke ta-the Appointed Times of hwhy to the Sons of Israel.
(NOTE: Not all verses will have comments)
Verses one and two
1 And hwhy spoke to Moses to say, 2 Speak to the Sons of Israel, and you shall say to them, The Appointed Times of hwhy which you shall call out (proclaim) them, the Sacred (Holy) Callings (Convocations); Of these, they are My Appointed Times.
Verse three
THE WEEKLY SHABBATH
3 Six 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); you shall not do any work. She is a Shabbath to hwhy in all of your dwellings.
This is based on the account of the seventh day, which is noted in the Torah portion of B'reyshith, in the book of Genesis
Genesis 2:1 And the Heavens and the Earth and all of their host (armies), they were finished. 2 And in the seventh day, Elohim finished His work that was made, and reposed (desisted, rested, relaxed) on the seventh day from all of His work that was made. 3 And Elohim blessed ta-the seventh day and sanctified him, for in him had reposed (desisted, rested, relaxed) from all of His work, which Elohim created for the making.
If it was good enough for hwhy to rest on the seventh day, it is good enough for us.
In the Brith Khadashah (the New Covenant), the Shabbath is manifested by Yeshua revealing Himself as the Lord of the Shabbath, which is noted in the Gospels of Matthew and Mark
Matthew 12:8 For the Son of Man is Lord even of the Shabbath day.
Mark 2:27 And He said unto them, the Shabbath was made for man, and not man for the Shabbath:
Yeshua was saying that "the Shabbath" is "Yeshua", Himself, as "the Living Shabbath" as well as "the Eternal Shabbath", and that we are to enter into His Rest, meaning "hwhy's "Rest"", meaning "Yeshua", which is hinted in the apostle Paul's book of the Hebrews
Hebrews 3:18 And to whom sware he that they should not enter into His Rest, but to them that believed not? 19 So we see that they could not enter in because of unbelief.... 4:1 Let us therefore fear, lest, a promise being left us of entering into His Rest, any of you should seem to come short of it. 2 For unto us was the Gospel preached, as well as unto them: but the Word preached did not profit them, not being mixed with faith in them that heard it. 3 For we which have believed do enter into Rest, as he said, As I have sworn in My Wrath, if they shall enter into My Rest: although the Works were finished from the foundation of the world.
In other words, hwhy set the date for the Shabbath, the seventh day, for the benefit of mankind, but man does not make the Shabbath in his own way, in his own decision, for the benefit of hwhy. That means man is not to change the Shabbath Day, as the Roman Church did in the fourth or fifth century AD by changing the day from the dominant day of Friday night-Saturday day to the Gregorian Sunday, starting at the middle of the night where there were no clocks back then to figure out when the new day starts during the middle of the night. That would be doing it in works without hwhy, and man would take the credit and acknowledgment away from hwhy, hence going against the Third Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus
Exodus 20:7 You shalt not lift up (bear, carry) ta-the Name of hwhy, your Elohim, for vanity (falsehood, useless, naught); for hwhy will not leave guiltless (innocent, unpunished) ta whoever lifts up (bear, carry) ta-His Name for vanity (falsehood, useless, naught).
Related, regarding the Tabernacle being built, which is noted in the Torah portion of Ki Thisa, in the book of Exodus 35:1-2, it wasn't to be built during the Shabbath. The Tabernacle is symbolic manifestation of Yeshua, and if the Tabernacle was to be constructed during the Shabbath day, it would take away the symbolicness of Yeshua as the Living Shabbath.
Looking at the word SHABBATH
The Hebrew word for Shabbath is "Shahb-bath"- Shin, Bet, Tav (tbs). It is from Strong's Concordance number 7676, and its definition
Intensive from H7673; intermission, that is, (specifically) the Sabbath: - (+ every) sabbath.
from 7673 "shah-vath" (tbs), and its definition
A primitive root; to repose, that is, desist from exertion; used in many implied relations (causatively, figuratively or specifically): - (cause to, let, make to) cease, celebrate, cause (make) to fail, keep (sabbath), suffer to be lacking, leave, put away (down), (make to) rest, rid, still, take away.
Monte Judah of Lion and Lamb Ministries noted that when believers first come into the Messianic/Hebraic Roots movement, the first thing they are convicted to do in the Messianic/Hebraic Roots movement, by the Ruakh HaKodesh (the Holy Spirit), is to observe and follow the Commandment of the "Shabbath", which is the Fourth Word (Commandment), which is noted in the Torah portion of Yithro, in the book of Exodus
Exodus 20:8 Remember ta-the Shabbath Day to sanctify him. 9 Six days you shall serve (labor), and you shall do all of your work: 10 And the seventh day is a Shabbath to (of) hwhy, your Elohim: You shall not do any work, you, and your son, and your daughter, your male servant, and your female servant, and your animal, and your stranger who (which) is in your gates: 11 For six days, hwhy made ta-the Heavens and ta-the Earth, ta-the sea, and of ta-all which is in them, and rested (relaxed, settled down) on the seventh day: Upon thus, hwhy blessed ta-the Shabbath day and sanctified him.
The "him" is Yeshua, Himself.
This is the Commandment that our Non-Messianic/Hebrew Roots believers who follow the Roman Church's rule of changing the Shabbath from Friday night-Saturday day to the Gregorian Sunday, starting at midnight (wherever that was in the night sky).
Monte Judah of Lion and Lamb Ministries noted the reference that after the Jews returned to the land from the seventy years of Babylonian captivity, it did not take them long for them to break the Shabbath, which is noted in the book of Nehemiah
Nehemiah 13:15 In those days saw I in Judah some treading wine presses on the Shabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the Shabbath day: and I testified against them in the day wherein they sold victuals. 16 There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the Shabbath unto the children of Judah, and in Jerusalem. 17 Then I contended with ta the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane ta-the Shabbath day? 18 Did not your fathers thus, and did not our Elohim bring ta all this evil upon us, and upon this city? Yet ye bring more wrath upon Israel by profaning the Shabbath. 19 And it came to pass, that when the gates of Jerusalem began to be dark before the Shabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the Shabbath: and some of my servants set I at the gates, that there should no burden be brought in on the Shabbath day. 20 So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice. 21 Then I testified against them, and said unto them, Why lodge ye about the wall? If ye do so again, I will lay hands on you. From that time forth came they no more on the Shabbath. 22 And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify ta-the Shabbath day. Remember me, O my Elohim, concerning this also, and spare me according to the greatness of Thy Mercy.
It did not take the Jews long to forget why they were in captivity, and Nehemiah sternly warned them to get back to following and observing the Shabbath.
I will note the information of "Shabbathon" later in this week's Torah portion chapter.
Verse four
THE HIGH HOLY DAYS
4 These are the Appointed Times of hwhy, Sacred (Holy) Callings (Convocations) which you shall call out (proclaim) them in their Appointed Times.
Looking at the word APPOINTED TIME
The Hebrew word for appointed time is "moh-eyd"- Mem, Vav, Ayin, Dalet (dewm). It is from Strong's Concordance number 4150, and its definition
From H3259; properly an appointment, that is, a fixed time or season; specifically a festival; conventionally a year; by implication, an assembly (as convened for a definite purpose); technically the congregation; by extension, the place of meeting; also a signal (as appointed beforehand): - appointed (sign, time), (place of, solemn) assembly, congregation, (set, solemn) feast, (appointed, due) season, solemn (-ity), synagogue, (set) time (appointed).
from 3259 "yah-ahd" (dey), and its definition
A primitive root; to fix upon (by agreement or appointment); by implication to meet (at a stated time), to summon (to trial), to direct (in a certain quarter or position), to engage (for marriage): - agree, (make an) appoint (-ment, a time), assemble (selves), betroth, gather (selves, together), meet (together), set (a time).
These are fixed times that hwhy set up. Mark Biltz of El Shaddai Ministries called them "dress rehearsals". In Strong's Concordance number H4150, it has alternate Hebrew spellings "moh-ah-dah" (hdewm) and "moh-ehd" (dem). In this week's Torah portion passage, the Vav is added (dewm). The Vav is a Paleo-Hebrew picture of a nail, or a tent peg. This Hebrew word used in this week's Torah portion passage reveals to us that hwhy's Appointed Times are the High Holy Days where hwhy and His People are being "attached", or an act of "pitching tents" to each other, through having the heavens and the earth being being "connected" in these Appointed Times with the Vav as their connector between each other.
Verses five through eight
PASSOVER/FEAST OF THE UNLEAVENED BREAD
5 In the first renewed month, on the four ten (fourteen, fourteenth) of the renewed month, between the mixing periods (evenings), is the Passover to hwhy. 6 And on the five ten (fiveteen, fifteenth) day of this renewed month is the Feast of the Unleavened Bread to hwhy: seven days of unleavened bread you shall eat. 7 On the first day shall be to you a Sacred (Holy) Calling (Convocation): you shall not do any work of service. 8 And you shall bring near a Fire Offering to hwhy seven days: on the seventh day shall be a Sacred (Holy) Calling (Convocation): you shall not do any work of service.
This is during the time of the Barley Harvest on the first Biblical month of Aviv/Nissan.
Looking at the phrase "between the mixing periods", in the Hebrew, it says "Beyn Ha-aravim" (Mybreh Nyb).
Looking at the following 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 period 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", which could include "mixing periods".
One way of interpreting it is "between the evenings". If this was the interpretation, it would take the time frame between sundown of the fourteenth to sundown of the fifteenth. During the Exodus Passover, this would have taken too long a period for the Israelites to slay a lamb or kid, for if they waited until the daytime, it would be too late to kill it, and the destroyer would have killed them during the 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, in other words between dusk and dawn. This provides the best interpretation. Though it makes 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 of Aviv/Nissan.
There is an alternate date for the Passover for those who weren't able to do it in the originial date for reasons beyond their control, which is noted in the Torah portion of B'hah-aloth-khah, in the book of Numbers
Numbers 9:6 And were men of whom they were defiled by a soul of an Adam, and they were not able to do the Passover on that (his) day: and they drew 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 defiled by a soul of an Adam: to why are we restrained 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 by a soul or on a distant journey, 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 bread and bitters, they shall eat him. 12 They shall not remain of him until breaking period (morning), 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. 13 And the man of whom he is clean, and is not on a way, and has failed to do the Passover, and that (her) 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 (his) man shall bear his sin. 14 And when a 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 stranger, and for the native of the land.
Notice that it doesn't say to observe the Feast of the Unleavened Bread for seven days, but it only refers to the Passover day. If they missed the original Passover day and did the alternate Passover day, they were still required to count the fifty day count from the original date during the Feast of Unleavened Bread in the month of Aviv/Nissan. It also didn't change the dates and times and months of the rest of the Biblical year for them, but they still had to observe them along with their brothers.
The Passover/Feast of Unleavened Bread is one of the three harvest feast times in the year that times in the year to hwhy, noted in the Torah portion of Mishpatim, in the book of Exodus
Exodus 23:14 Three footings (walkings, [times]) you will feast to Me in the year. 15 You will keep (observe) ta the Feast of the Unleavened Bread: seven days you will eat unleavened bread as the which I have commanded you by the Appointed Time of the renewed month of the Aviv; for in him, you came out from Egypt: and they shall not appear at My Face empty: 16 And the Feast of the Harvest, the firstfruits of your doings (works), which you have sown in the field: and the Feast of the Ingathering in the going out of the year in your gathering 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.
Yeshua also fulfilled this Exodus Commandment by going to Jerusalem during the Passover and the Feast of Unleavened Bread, as shown in all four Gospels.
Boaz also fulfilled the feast of Passover/Unleavened Bread Commandment, which is based in the book of Ruth
Ruth 2:22 And Naomi said unto Ruth, her daughter-in-law, It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field. 23 So she kept fast by the maidens of Boaz to glean unto the end of Barley Harvest....
Based on this account, Boaz was not there, because he was in Jerusalem for the Feast of Passover/Unleavened Bread, fulfilling this annual Torah Commandment as he was commanded to do.
Yeshua became our Passover Lamb, which is noted in the apostle Paul's 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:
You can read my "Passover/Unleavened Bread" information webpage on this website, by clicking on the link below to get to the webpage
PASSOVER/UNLEAVENED BREAD
You can also read my teaching, titled, "The Exodus Story", by clicking on the link below to get to the webpage.
THE EXODUS STORY
Verses nine through fourteen
FIRST FRUITS
9 And hwhy spoke to Moses, to say, 10 Speak to the Sons of Israel, and you shall say to them, When you come to the land which I am giving to you, and you shall reap ta-her harvest, and you shall bring ta-an omer-sheaf of the first of your harvest to the Priest: 11 and shall wave ta-the omer-sheaf to the Face of hwhy for your acceptance: from the morrow of the Shabbath, the Priest shall wave him. 12 And on the day you wave ta-the omer-sheaf, you shall do (offer) a sheep, a perfect one, of a son of his year for an Elevation Offering (Ascension Offering, Burnt Offering) to hwhy. 13 And his Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering) shall be two tenths of flour overflowed (mixed) in the oil, of a Fire Offering to hwhy of a pleasant scent: and her Drink Offering of wine shall be a fourth of the hin. 14 And you shall not eat bread, and roasted grain, and gardened grain until this same day until you bring ta-a Karban Offering (Drawing Near Offering, Gift Offering) of your Elohim: a Statute of Ages for your generations in all of your dwellings.
I give Mark Biltz of El Shaddai Mininstries the credit for the artistry fomat of this chart. Looking at the various years the fourteenth day that Passover fell, which is highlighted in red
Mark Biltz noted that there is no mention in the Scriptures of a specific date when First Fruits starts, and no where in the scriptures it says when the fiftieth day of Shavuoth occurs. According to Mark, the Religious Jews always have the first count of the fifty days on Aviv 16 in order for the fifty days for the Shavuoth date to occur on the third Biblical month of Sivan 6. Mark also noted that the scriptures do not give a specific Biblical date for the First Fruits to start, because the annual calendar date of Passover varies from year to year. Paraphrasing, that is why it says to start First Fruits "from the morrow of the Shabbath" meaning "the first Biblical day of the new Biblical week, starting at Saturday at sundown.
In verse eleven of this week's Torah portion passage, when it says "morrow", or could be translated "tomorrow", it doesn't mean "the beginning of the daytime period" as we are used to understanding in the Gregorian Calendar in the Western culture, but according to hwhy's Biblical Calendar, it means "the morrow of the new Biblical day starting at sundown". Hence, the omer-sheaf is to be given on the first Biblical day of the Biblical week, and this day is also the day to start the fifty day count to Shavuoth/Pentecost.
Looking at this Scripture passage, which is noted in the Torah portion of R'ey, in the book of Deuteronomy
Deuteronomy 16:9 Seven weeks you shall enumerate (scroll) for yourself: from the beginning of the sickle on the stalked grain, you shall begin to enumerate (scroll) seven weeks.
Based on this R'ey passage, while the barley begins to be harvested on the day of First Fruits, the male is to bring the first fruits of the omer-sheaf to the Priest at the Tabernacle/Temple in Jerusalem, or wherever the Tabernacle was located in the land before the Temple was built.
Though not their fault, this is the mistake that the religious Jews made by translating this as the "High Shabbath", meaning the non-service work day of Aviv/Nissan 15 of the first day of the Feast of Unleavened Bread by starting Aviv/Nissan 16 as the delegated first day of the fifty day count. This is not the case, but it's referring to "the regular seventh day Shabbath". This is the same Hebrew word noted above for the Shabbath day (tbs) noted in the Shabbath passage earlier.
Looking at the word OMER
The Hebrew word for omer is "oh-mehr"- Ayin, Mem, Resh (rme). It is from Strong's Concordance number 6016, and its definition
From H6014; properly a heap, that is, a sheaf; also an omer, as a dry measure: - omer, sheaf.
from 6014 "ah-mahr" (rme), and its definition
A primitive root; properly apparently to heap; figuratively to chastise (as if piling blows); specifically (as denominative from H6016) to gather grain: - bind sheaves, make merchandise of.
Notice that one of the Hebrew root word translations is "chastise (piling blows)", because Yeshua was "chastised", and was given blows by the Jewish authorities and the Roman soldiers during Passover, and then on First Fruits, He was resurrected from the dead from Joseph's Tomb.
This First Fruits is during the time the Israelites first put the sickle to the grain, which is noted in the Torah portion of R'ey, in the book of Deuteronomy, which I noted above. This is done "only" on the first day the fifty day on the first Biblical day of the week, which in the Gregorian Calendar begins at sundown on Saturday. This is hwhy's "Ready, set, go!" equivent by saying "Ready, offer, harvest!".
This week's Torah portion passage is an unwritten understanding that first First Fruits has to occur in the beginning of the Biblical new week, starting Saturday at sundown, "during" the seven days of the Feast of Unleavened Bread. In other words, First Fruits is to occur as early as the first day of the Feast of Unleavened Bread and as late as the seventh day of the Feast of Unleavened Bread, but it cannot be during the day of the fourteenth day of Aviv/Nissan of the Feast of Passover. This is also based by Monte Judah of Lion and Lamb Ministries who noted that it is a variable in which the beginning of the fifty day count can occur on the first day of the Biblical week during any of the seven days of the Feast of Unleavened Bread depending on a year by year basis. It also cannot occur after the seven day Unleavened Bread period, because it is not an "independent" High Holy Day. In other words, First Fruits, that starts the fifty day count, is a High Holy Day that is "dependent" on the seven days of the Unleavened Bread by occurring during the seven day period. That is why Yeshua was resurrected on Saturday night, on the first day of the beginning of the Biblical new week starting First Fruits during the Feast of Unleavened Bread, specifically, in Yeshua's year, on the eighteenth day of Aviv/Nissan, on the fourth day of Unleavened Bread.
There is an account where roasted grain was mentioned, and it occurred during this time of First Fruits, which is based in the book of Ruth
Ruth 2:14 And Boaz said unto her, At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers: and he reached her roasted grain, and she did eat, and was sufficed, and left.
Based in this Ruth passage, Boaz was leaving to Jerusalem as required for the males to go, for the Feasts of Passover/Unleavened Bread earlier in that day for seven days, and to provide his omer-sheaf to the Priests in Jerusalem for First Fruits, so that by supper time, Ruth could eat the roasted grain, as commanded by hwhy. Too bad the they didn't have phones back in the day for the men to call home, and tell them "I've offered the omer-sheaf. Tell them that they can harvest now.".
There is an account that could be the precursor that occurred on First Fruits, and it's regarding Moses and Pharaoh, which is noted in the Torah portion of Sh'moth, in the book of Exodus
Exodus 3:18 And they will listen to your voice: and you shall come, you and the Elders of Israel, to the king of Egypt, and you shall say to him, hwhy, Elohim of the Hebrews, has met upon us: and now, we will go now a way of three days in the wilderness, and we will sacrifice to hwhy, our Elohim.
Exodus 5:3 3 And they said, the Elohim of the Hebrews has met upon us: We will go now a way of three days in the wilderness, and we will sacrifice to hwhy, our Elohim; lest shall impinge (entreat) us on the plague or on the sword.
If this theory is correct, that means the Israelites would have arrived at the Sea of Reeds three days later by late in the third day, and calculating out the chronology that would fit this premise by adding two and two, Pharaoh and his army would have left in the morning on the third day, and arriving at the Sea of Reeds by the end of the third day. Then on the beginning of the fourth day, hwhy divided the sea to make a dry freeway for the Israelites to cross over. Before sunrise, Pharoah and his army were in the middle of the dry sea bed when hwhy covered them up. If this theory is correct, this would fit to the statement that Yeshua made, which is noted in the Gospel of John
John 2:13 And the Jews' Passover was at hand, and Yeshua went up to Jerusalem, 14 And found in the Temple those that sold oxen and sheep and doves, and the changers of money sitting: 15 And when He had made a scourge of small cords, He drove them all out of the Temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; 16 And said unto them that sold doves, Take these things hence; make not My Father's House an house of merchandise. 17 And His disciples remembered that it was written, The zeal of Thine House hath eaten me up. 18 Then answered the Jews and said unto Him, What Sign shewest Thou unto us, seeing that Thou doest these things? 19 Yeshua answered and said unto them, Destroy this Temple, and in three days I will raise It up. 20 Then said the Jews, Forty and six years was this Temple in building, and wilt Thou rear It up in three days? 21 But He spake of the Temple of His Body.
As I noted in the information teaching of Passover/Unleavened, I noted the possible theory that Yeshua was buried in the tomb for three days during the first three days of the Feast of Unleavened Bread, and was resurrected on the beginning on the first Biblical day of the Biblcial week on First Fruits, starting Saturday at sundown. Yeshua's account of His burial and resurrection would fitly compare to the account of the Israelites three days journey reaching the Sea of Reeds, today the Gulf of Aqaba, and crossing the other side on the fourth day, a type of resurrection on the day of First Fruits. Also, Yeshua was practically the symbolic omer-sheaf "waved" from the dead to life, so that we would accepted Him as our Lord and Saviour to start the "harvesting" of people to be saved.
This is also the time of the Barley Harvest.
You can read my "First Fruits" information webpage on this website, by clicking on the link below to get to the webpage.
FIRST FRUITS
Verses fifteen through twenty two
SHAVUOTH (PENTECOST/FIRST FRUITS II)
15 And from the morrow of the Shabbath, from the day you shall bring near ta-the omer-sheaf of the Wave Offering; you shall enumerate (scroll) for yourselves seven Shabbaths, they shall be accomplished (complete, perfect): 16 unto from the morrow of the seventh Shabbath, you shall enumerate (scroll) fifty days; and you shall bring near the Renewed Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering) to hwhy. 17 From your dwellings you shall bring two Breads of the Wave Offering, they shall be two tenths of flour; they shall be baked of leavened bread; the First Fruits to hwhy. 18 And you shall bring near upon the bread seven perfect sheep, sons of a year, and one bullock of a son of a herd, and two rams: they are an Elevation Offering (Ascension Offering, Burnt Offering) to hwhy, and their Donation Offerings (Tribute Offerings, Food Offerings, Grain Offerings, Apportion Offerings), and their Drink Offerings (Libation Offerings), of a Fire Offering of a pleasant scent to hwhy. 19 And you shall do (offer) one goat of kids for a Sin Offering, and two sheep, sons of a year for a Sacrifice of the Peace Offerings. 20 And the Priest shall wave them upon the Breads of the First Fruits of a Wave Offering to the Face of hwhy, upon the two sheep: they shall be Sacred (Holy) to hwhy for the Priest. 21 And you shall call out (proclaim) on this same day, shall be a Sacred (Holy) Calling (Convocation) for yourselves: you shall not do any work of service: a Statute for Ages in all of your dwellings for your generations. 22 And in your reaping ta-the harvest of your land, you shall not finish the mouths (corners) of your field. You shall not glean (pick up) the gleaning of your harvest: you shall leave them for the poor (afflicted) and for the stranger: I am hwhy, your Elohim.
As I noted earlier, when it says "morrow" in verse fifteen of this week's Torah portion passage, or could also be translated "tomorrow", it doesn't mean "the beginning of the daytime period" as we are used to understanding in the Gregorian Calendar in the Western culture, but according to hwhy's Biblical Calendar, it means "the morrow of the new Biblical day starting at sundown of the new Biblical seven day week", starting Saturday at sundown.
When it says to count the days, it doesn't mean that you count the omer for forty nine days, because if they followed that route, the men would have to stay in Jerusalem for all forty nine days, and would have to give an omer-sheaf to the Priest and continue to stay for the fiftieth day of Shavuoth/Pentecost. Or, if they went back home everyday, which is impossible for those who have to travel a great distance, they would have to return everyday to Jerusalem and give their omer-sheaf for forty nine days and stay for the fiftieth day of Shavuoth/Pentecost. That's a lot of omers to carry. hwhy did not plan it that way. He just wanted the last forty eight days to be counted in the convenience in their own homes.
We have to remember that during Biblical times, there was no such thing as a formal calendar with a structured brackets of days and weeks in a seven day blocked chart with all of the dates preprinted on it. They could only depend on counting the day "one day at a time". They could have made a carved chart using seven day blocks, but I doubt that they did this during Biblical times. If I'm proved wrong, let me know, and I will correct it.
In verse fifteen of this week's Torah portion passage, what does it mean when it says "they shall be accomplished (complete, perfect)"?
Looking at the word ACCOMPLISHED (COMPLETE, PERFECT)
The Hebrew word for accomplished (complete, perfect) is "tah-meem"- Tav, Mem, Yod, Mem Sophit (Mymt). It is from Strong's Concordance number 8552, and its definition
A primitive root; to complete, in a good or a bad sense, literally or figuratively, transitively or intransitively: - accomplish, cease, be clean [pass-] ed, consume, have done, (come to an, make an) end, fail, come to the full, be all gone, X be all here, be (make) perfect, be spent, sum, be (shew self) upright, be wasted, whole.
from 2556 "tah-mahm" (Mmt), and its definition
A primitive root; to complete, in a good or a bad sense, literally or figuratively, transitively or intransitively: - accomplish, cease, be clean [pass-] ed, consume, have done, (come to an, make an) end, fail, come to the full, be all gone, X be all here, be (make) perfect, be spent, sum, be (shew self) upright, be wasted, whole.
It means that is an act to accomplish in counting the seven Shabbaths in completing seven day weekly cycles, from the first day of the Biblical week to Shabbath, seven times, from sundown Saturday to sundown Saturday.
Also in verse fifteen of this week's Torah portion passage, in the Hebrew text, the Hebrew word for Shabbaths is "Shab-bah-thoth" (twtbs). This Hebrew word uses the Vav and Tav ending (tw) which reveals that this Hebrew word is in the feminine plural pronoun form. It reveals that the Shabbaths are feminine. I have heard those who interpret the word "Shabbaths" as "weeks", but the word "Shabbaths" is not the interpretation for "weeks". It is the regular Shabbath, like this example, which is noted in the Torah portion of Ki Thisa, in the book of Exodus
Exodus 31:12 And hwhy spoke to Moses, to say, 13 And you shall speak to the Sons of Israel, to say, Also (Verily, Surely) you shall keep (guard, observe) ta-My Shabbaths (ttbs): for she is a Sign between Me and between you for your generations for the knowing that I am hwhy sanctifying you [(your Sanctifier)].
The Hebrew text for Shabbaths in the Ki Thisa passage is "Shahb-bah-thoth", in full text "Shahb-bah-tho-they" translated as "My Shabbaths". Again, as noted in the previous Torah portion passage of the first First Fruits, it says "Shabbath" (tbs, H7676) meaning "the regular Shabbath" and not the High Shabbath of the fifteenth day of Aviv/Nissan as the religious Jews have been observing.
In verse sixteen of this week's Torah portion passage, the new Food Offering is from the time of the Wheat Harvest. A great example of the Wheat Harvest time account of Shavuoth is during Ruth's time, and it pertains to the High Holy Day of Shavuoth, which is noted in the book of Ruth
Ruth 2:22 And Naomi said unto Ruth, her daughter-in-law, It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field. 23 So she kept fast by the maidens of Boaz to glean unto the end of Barley Harvest and of Wheat Harvest; and dwelt with her mother-in-law.
Looking at verse sixteen again of this week's Torah portion, it says
16 unto from the morrow of the seventh Shabbath, you shall enumerate (scroll) fifty days; and you shall bring near the Renewed Donation Offering (Tribute Offering, Food Offering, Grain Offering) to hwhy.
That means the fiftieth day of Shavuoth is to occur the day "after the regular Shabbath day", meaning the "first Biblical day of the Biblical week" starting Saturday at sundown.
Giving credit to Mark Biltz of El Shaddai Ministries for the basis of the artistry, this is a chart that shows the date of Sivan 6 for the last three years. The traditional date of Sivan 5, which according to the religious Judaica Calendar is counted as the forty ninth day, and is highlighted in yellow. Sivan 6, the traditional Judaica Calendar date for the fiftieth day for Shavuoth is highlighted in red
According to the Torah, the forty ninth day is to occur on the Shabbath day, the seventh day of the Biblial weekly calendar, and the fiftieth day is to occur on the Biblcial first day of the new Biblical week. With the exception of 2016, Sivan 5, the traditional 49th day, is not on the Shabbath day. That means that the traditional Sivan 6 day for Shavuoth, with rare exception, is incorrect.
These next two charts, both in the artistry style of Mark Biltz, will provide understanding why it is that the fiftieth day falls on Saturday night, and not just any day where Sivan 6 occurs, year by year. The first chart is the Biblical chart hwhy Commanded in the Torah. The Shabbath numbers are highlighted in yellow, and the fiftieth day of Shavuoth is highlighted in red
The purpose of this chart is to show that hwhy made the seventh day ordinals to fall on the Shabbath: "7, 14, 21, 28, etc". If anyone at one time, somehow, miscounts a day (remember, there were no printed calendars back then), and doesn't know what day they are to be, they can figure out what day the count is on the Shabbath, which has the seventh ordinal day to fall to. If they were on, say, the 40th day, and they were counting 39. They can look at the Shabbath day that has the seventh ordinal day "42", and realize that they need to be on "40". hwhy structured it for us to depend on the Shabbath ordinal day, because it has the structured "seventh day ordinal".
This next chart will reveal the Judaica Calendar's structure of the fifty day count to Shavuoth, based on the fiftieth day they structured to be Shavuoth. This is from the 2014 calendar (USA Lunar based), with the seventh day ordinals highlighted in yellow, and the fiftieth day highlighted in red
It shows that the fiftieth day falls on a Tuesday night, the fourth day, and the forty ninth day does not fall on a Shabbath. Also the seventh day ordinals do not fall on the Shabbath. There was not structured calendar in which the Israelites could post on their walls, but they have to depend on the sunset to count the next. Not depending on the date Sivan 6, if someone at that time miscounts, and they don't know what the true fiftieth day is. They will be guessing for the next days, and don't know if they will hit the fiftieth day, because they don't have the seventh day ordinal to fall on the Shabbath. This Judaica Calendar changes year by year, and the People will be guessing every year if they will get the counting to the fiftieth day right, or not.
Looking at verse seventeen again of this week's Torah portion passage
17 From your dwellings you shall bring two Breads of the Wave Offering, they shall be two tenths of flour; they shall be baked of leavened bread; the First Fruits to hwhy.
They are to bring "leavened bread". Why did hwhy allow them to make leavened bread instead of unleavened bread? One thing I realized is that the basic reason that hwhy required them to make leavened bread is to make a distinction between the bread required for the Feast of Shavuoth and the bread required for Passover and the Feast of Unleavened Bread. hwhy did not want to have all of these Spring High Holy Days requiring unleavened bread as the main part of the feast. Unleavened bread on Shavuoth would take away the emphasis of the Passover and the Feast of Unleavened Bread. So hwhy made a unique requirement for Shavuoth by having "leavened bread".
Looking at the word LEAVENED BREAD
The Hebrew word for leavened bread is "khah-meyts"- Khet, Mem, Tsade Sophit (Umx). It is from Strong's Concordance number 2557, and its definition
From H2556; ferment, (figuratively) extortion: - leaven, leavened (bread).
from 2556 "khah-meyts" (Umx), and its definition
A primitive root; to be pungent; that is, in taste (sour, that is, literally fermented, or figuratively harsh), in color (dazzling): - cruel (man), dyed, be grieved, leavened.
Also in this verse, in the Hebrew text, the word "they" in Hebrew is "tee-h'yey-nah"- Tav, Heh, Yod, Yod, Nun, Heh (hnyyht). It is from Strong's Concordance number 1961 "ha-yah" (hyh). The Tav in the beginning and the Nun and Heh in the end (hnyyht) reveals that the "Tav" in the phoenetic "tee-" (t) and the Nun-Heh (hn) in "tee-h'yeynah" is in the 3rd person feminine plural form, and this word is a Qal, Strong Future binyan verb in the 3rd person feminine plural form.
This High Holy Day is also required for the Isarelites to arrive in Jerusalem, as part of their visitation three times a year, which is noted in the Torah portion of Mishpatim, in the book of Exodus
Exodus 23:14 Three footings (walkings, [times]) you will feast to Me in the year.... 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 in the going out of the year in your gathering ta-your doings (work) from the field.
In the Brith Khadashah (the New Covenant), Yeshua also followed this Commandment in going to Jerusalem for the wheat harvest on the Feast of Shavuoth, which is noted in the whole fifth chapter of the Gospel of John. These are the first fifteen verses of that chapter
John 5:1 After this there was a Feast of the Jews [Shavuoth]; and Yeshua went up to Jerusalem. 2 Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. 3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4 For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. 5 And a certain man was there, which had an infirmity thirty and eight years. 6 When Yeshua saw him lie, and knew that he had been now a long time in that case, He saith unto him, Wilt thou be made whole? 7 The impotent man answered Him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. 8 Yeshua saith unto him, Rise, take up thy bed, and walk. 9 And immediately the man was made whole, and took up his bed, and walked: and on the same day was the Shabbath [the High Shabbath of Shavuoth]. 10 The Jews therefore said unto him that was cured, It is the Shabbath day [the High Shabbath day of Shavuoth]: it is not lawful for thee to carry thy bed. 11 He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. 12 Then asked they him, What Man is that which said unto thee, Take up thy bed, and walk? 13 And he that was healed wist not who It was: for Yeshua had conveyed Himself away, a multitude being in that place. 14 Afterward Yeshua findeth him in the Temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. 15 The man departed, and told the Jews that it was Yeshua, which had made him whole.
When it says that it was on the Shabbath day, it meant the High Shabbath day, on the fiftieth day on Shavuoth, the Bilbical first day of the Biblical week, where no one is to work that day. Also, Yeshua revealed that He was at the Temple which is required for all males to be during the Feast of Shavuoth.
!!!!!hwhy Kl dbk
There are some that say this Gospel account occurred on the Feast Purim. The reason it is not on Purim, becuase that feast was a general Jewish feast which occurred during Babylonian captivity. This was when the Jewish People were not in Israel, and it did not have anything to do with the Temple. Wheras, according to the Torah, this was one of the three High Holy Days required in the year, the Feast of Shavuoth, where the Israelite males were required to go to Jerusalem. Yeshua, an Israelite male, also had to visit Jerusalem three times in the Biblical year, as required in the Torah, including the Feast of Shavuoth.
Indirectly related, looking at an account of Moses, which is noted in the Torah potion of D'varim, in the book of Deuteronomy
Deuteronomy 1:3 And was in the fortieth year, in the tenth ten (tenthteen, eleventh) renewed month, on the one of the renewed month, Moses spoke to the Sons of Israel according to (as) all which hwhy commanded him to them;
This was thirty eight years after the Israelites departure from Kadesh after they hearkened to the ten spies' evil report that cost the generation their passage to go to the promised land by wandering in the wilderness for a total of forty years.
Based on the scriptures, we can calculate when Moses died.
When Moses died, the Israelites mourned for Moses' death for thirty days, which is noted in the Torah portion of V'zoth Ha-B'rakhah, in the book of Deuteronomy
Deuteronomy 34:7 And Moses was a son of a hundred and twenty years in his death: his eye had not faint (dimmed), and the freshness (force, ?vigor?) had not fled. 8 And the Sons of Israel wailed (wept) of ta-Moses in the going overs (plains) of Moab thirty days: and the days of weeping and mourning for Moses had ended. 9 And Joshua, son of Nun, was full of the Spirit of Wisdom; for Moses had supported (laid) ta-his hands upon him: and the Sons of Israel, they listened to him, and they did as the which hwhy commanded ta-Moses.
After the death of Moses and their time for mourning, hwhy spoke for the first time to Joshua, which is noted in the book of Joshua
Joshua 1:1 And was after the death of Moses the servant of hwhy, and hwhy spoke to Joshua, son of Nun, the minister of Moses, to say, 2 Moses, my servant, is dead; and now, arise, go over this Jordan, you, and all this People to the land which I am giving to them, to the Sons of Israel. 3 Every place which you shall tread the sole of your foot on him, I have given him to you as which I spoke to Moses....10 And Joshua commanded the Officers of the People, to say, 11 Go over in the midst of the Camp, and command the People, to say, Provide for yoursevles victuals; for in still of three days, you are going over this Jordan to go to possess the land, which hwhy, your Elohim, is giving to you to possess her.
Later in the book of Joshua, it says
Joshua 4:19 And the People, they ascended from the Jordan on the tenth of the first month, and they encamped in the Gilgal, in the edge, East of Jericho.
Computing the days, this takes the time line that hwhy spoke to Joshua before they crossed over the Jordan on the seventh day of the first month of the forty-first year. With the V'zoth Ha-B'rakhah passage noting that they mourned for thirty days for the death of Moses, we can calculate the date back thirty days to the seventh day of the twelfth Biblical month of Adar. I misconfigured the date as the first day of the twelfth month that Moses was born. I want to give credit is due and want to thank Mark Biltz of El Shaddai Ministries for correcting me on his birth date. Thank you Mark.
Now that the date of Moses' birth is established, going back to this time line account, which is noted in the Torah portion of Sh'moth, in the book of Exodus
Exodus 2:1 And 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 that 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 set ta-the lad (male child) in her; and she was set in the reeds upon the lip of the river. 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; And her young women were walking upon the hand of the river; 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 Hebrews. 7 And his sister, she said to the daughter of Pharaoh, I can go, and I can call a wet nurse from the Hebrew women for you, and she may 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, Go (Walk) ta-this lad (male child), and wet nurse him for me, and I, I will give ta-your wages. And the woman, she took the lad (male child), and she wet nursed him.
THIS IS A REVELATION!!!
Since we know that Moses was born on the seventh day of the twelfth month. He was hidden by his mother, Jochebed, for three months, and this would take it to, at the earliest date, the seventh day of the third Biblical month of Sivan. Resarching further, in my humble but strong opinion, with a very strong probability (of 99.99999% surity), we can configure that the day Moses was put in a pitched basket and sent down the Nile being found by the Pharaoh's daughter was on the High Holy Day of SHAVUOTH/PENTECOST!!!
!!!hwhy Kl dbk
Mark Biltz of El Shaddai Ministries noted that Zacharias, a Priest in the Gospel of Luke, was visited by the angel Gabriel on Shavuoth, and it was at this Appointed Time of Shavuoth when Gabriel said that his wife is to bear a son, who would be John the Baptist, which is noted in the Gospel of Luke
Luke 1:5 There was in the days of Herod, the king of Judaea, a certain Priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. 6 And they were both righteous before hwhy, walking in all of the Commandments and Statutes of hwhy blameless. 7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. 8 And it came to pass, that while he executed the Priest's Office before hwhy in the order of His course, 9 According to the Custom of the Priest's Office, his lot was to burn incense when he went into the Temple of hwhy. 10 And the whole multitude of the people were praying without at the time of incense. 11 And there appeared unto him an angel of hwhy standing on the right side of the Altar of Incense. 12 And when Zacharias saw him, he was troubled, and fear fell upon him. 13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife, Elisabeth, shall bear thee a son, and thou shalt call his name, John. 14 And thou shalt have joy and gladness; and many shall rejoice at his birth. 15 For he shall be great in the Eyes of hwhy, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Spirit, even from his mother's womb. 16 And many of the Sons of Israel shall he turn to hwhy, their Elohim. 17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a People prepared for hwhy. 18 And Zacharias said unto the angel, Whereby shall I know this? For I am an old man, and my wife well stricken in years. 19 And the angel answering said unto him, I am Gabriel, that stand in the Presence of hwhy; and am sent to speak unto thee, and to shew thee these glad tidings. 20 And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. 21 And the People waited for Zacharias, and marvelled that he tarried so long in the Temple. 22 And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the Temple: for he beckoned unto them, and remained speechless. 23 And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.
Based on this account, John, the Immerser, would have been conceived on Shavuoth to be born during the time of Passover.
You can find it on Mark's Torah portion of Emor in 2015 by clicking on the image below to get to the webpage.
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DISCLAIMER
The views and opinions expressed, from these different formats of teachings below, are solely those of the personnel and do not necessarily reflect the views or opinions of The Aleph-Tav Project.
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MARK BILTZ
Torah Portion Emore 2015
You can read my "Shavuoth" information webpage on this website, by clicking on the link below.
SHAVUOTH
Verses twenty three through twenty five
YOM TERUAH
23 And hwhy spoke to Moses, to say, 24 Speak to the Sons of Israel, to say, In the seventh renewed month on the one of the renewed month shall be to you a Shabbathon (Intermittent Shabbath, Intermittent Rest, Intermittent Repose) of a Memorial (Reminder) of Blowing (Signaling, Sounding) of a Sacred (Holy) Calling (Convocation). 25 You shall not do any work of service: and you shall bring near a Fire Offering to hwhy.
Looking at the following words:
MEMORIAL (REMINDER)
The Hebrew word for memorial (reminder) is "zeekh-ah-rohn"- Zayin, Kaph, Resh, Vav, Noon Sophit (Nwrkz). It is from Strong's Concordance number 2146, and its definition
From H2142; a memento (or memorable thing, day or writing): - memorial, record.
from 2142 "zah-khahr" (rkz), and its definition
A primitive root; properly to mark (so as to be recognized), that is, to remember; by implication to mention; also (as denominative from H2145) to be male: - X burn [incense], X earnestly, be male, (make) mention (of), be mindful, recount, record (-er), remember, make to be remembered, bring (call, come, keep, put) to (in) remembrance, X still, think on, X well.
Notice that in the Hebrew text, the Hebrew word "zeekh-ah-rohn" has a Vav and Nun in the end (Nwrkz). This tells us that this Hebrew word is in the feminine.
BLOWING (SIGNALING)
The Hebrew word for blowing (signaling) 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".
The phrase "memorial of blowing" is the Hebrew "Zeekh-ah-rohn T'rooah" (hewrt Nwrkz).
Looking at a verse, which is noted in the Torah portion of Pinkhas, in the book of Numbers
Numbers 29:1 And in the seventh renewed month, on the one of the renewed month, shall be to you a Sacred (Holy) Calling (Convocation); you shall not do any work of service: shall be to you a Day of Blowing (Sounding).
In this verse is where we get the more proper name of this High Holy Day Appointed Time called "a Day of Blowing", in the Hebrew "Yohm T'roo-ah" (hewrt Mwy). This is the phrase that is more properly named by Messianic/Hebraic Roots believers for this Appointed Time.
Out of all of the seven Appointed Times, this is the only Appointed Time that the day is unkown, because Yom Teruah occurs on the day the Biblical new slivered moon is sighted. This is what King David noted in the book of the Psalms
Psalm 81:3 Blow up the shofar in the new moon, in the full moon on our feast.
According to King David, the shofar was to be blown on Yom Teruah.
The Appointed Time of Yom Teruah can relate to what Yeshua said, which is noted in the Gospel of Matthew
Matthew 25:13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.
There are some in the Messianic/Hebraic Roots movement that believe this Appointed Time of Yom Teruah is when Yeshua will snatch the believers up in the clouds with the blowing of the shofar/trumpet, which is noted in the apostle Paul's letter to the assembly in Thessalonica
1 Thessalonians 4:13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14 For if we believe that Yeshua died and rose again, even so them also which sleep in Yeshua will hwhy bring with him. 15 For this we say unto you by the Word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16 For the Lord, Himself, shall descend from the heavens with a shout, with the voice of the archangel, and with the Trumpet (Shofar) of Elohim: 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.
You can read my Yom Teruah information webpage on this website, by clicking on the link below to get to the webpage.
YOM TERUAH
It has been well publicized that this High Holy Day Appointed Time of the seventh month is the Biblical New Year, but there is a problem with that. There are Biblical accounts that prove the Biblical New Year does not start on the seventh Biblical month of Ethanim/Tishri, but on the first month of Aviv/Nissan. You can read my commentary article titled "Rosh Hashannah, the Biblical New Year?" by clicking on the link below to get to the webpage.
ROSH HASHANNAH, THE BIBLICAL NEW YEAR?
Verses twenty six through thirty two
YOM KIPPURIM
26 And hwhy spoke to Moses, to say, 27 Only on the ten of this seventh renewed month shall be the Day of the Atonements: he shall be a Sacred (Holy) Calling (Convocation) to yourselves; and you shall afflict ta-your souls, and you shall bring near a Fire Offering to hwhy. 28 And you shall not do any work on this same day: for he is the Day of Atonements to atone upon yourselves to the Face of hwhy, your Elohim. 29 For any of the soul of which she shall not be afflicted in this same day, and shall be cut off from her People. 30 And any of the soul of which she does any work on this same day, and I shall destroy ta-that soul from the nearness of her People. 31 You shall not do any work: a Statute of Ages for your generations in all of your dwellings. 32 He is a Shabbath Shabbathon (Intermittent Shabbath, Intermittent Rest, Intermittent Repose) to yourselves, and you shall afflict ta-your souls: on the nine of the renewed month, in the mixing period (evening), from mixing period (evening), until mixing period (evening), you shall repose (desist, rest, relax) your Shabbath.
On this Appointed Time, Atonement can also be phrased "At Onement", because on this Appointed time, hwhy opens the heavens where we can communicate to Him to repent from our sins for the past year, to be one with Him.
hwhy also expressed His seriousness on this High Holy Day. This is the High Holy Day where the soul was very important in participating this day. Even the Jews call this the highest Holy Day of the year.
In verses twenty nine and thirty of this week's Torah portion passage, it says the same phrase translation "any of the soul", which in the Hebrew text is "khahl hah-neh-phesh" (spnh lk). The reason this is phrased this way, as well as in the Hebrew text, because the phrase is saying that any of the "nation's soul" or the "corporate soul" of the People who sins against hwhy.
Looking at verse thirty two of this week's Torah portion passage again
32 He is a Shabbath Shabbathon (Shabbaths, Rest) to yourselves, and you shall afflict ta-your souls: on the nine of the renewed month, in the mixing period (evening), from mixing period (evening), until mixing period (evening), you shall repose (desist, rest, relax) your Shabbath.
Why was the day mentioned as the ninth instead of the tenth? Did the scribes a long time ago mistakenly put in the wrong day and the scribes after that just kept it in there? I don't have an answer to this at this time.
Yom Kippur is also applied in the Jubilee Year. This is the key part in relation to Yom Kippur, which is noted in the Torah portion of B'har, in Leviticus
Leviticus 25:8 And you shall enumberate (enroll, count) to yourself seven Shabbaths of years of seven years, seven times; and shall be to you the days of the seven Shabbaths of the years, nine and forty years. 9 And you shall go over a sound (signal) of a shofar on the seventh renewed month, on the ten of the renewed month, on the Day of the Atonements, you shall have go over a shofar in all of your land.
The account of the High Priest's ceremonial act in the Tabernacle/Temple occured on Yom Kippur. This is the section on the date of Yom Kippur in the High Priest passage, which is noted in the Torah portion of Akharey Moth, in the book of Leviticus
Leviticus 16:29 And she shall be to yourselves for a Statute of Ages: in the seventh renewed month, on the ten of the renewed month, you shall afflict ta-your souls, and the native and the stranger that is sojourning in your midst shall not do any work: 30 For shall atone upon you on this day to cleanse yourselves from all of your sins to the Face of hwhy, you shall be clean. 31 She is a Shabbath Shabbathon (Shabbaths, Rest) to yourselves, and you shall afflict ta-your souls; a Statute of Ages.
This was the last of the High Holy Days I came to start observing. This is my personal story how I started to observe this High Holy Day. One day while I was working, thoughout the time of my shift at work, I felt a burning/sizzlingish feeling on the top of my head. I have never experienced this before in my life, especially in my walk with Yeshua. It wasn't hurting me, but it was impacting, not to affect my perfomance at work. After I came home, within a short time later, I told my wife what happened throughout my shift. After a little while being home, a thought came to me to check the calendar, in which at that time, I only had a Jewish Calendar. I looked at the day I worked that gave me that sizzling feeling in my head, and I discovered that the day that happened to me at work was the High Holy Day of the Appointed Time of Yom Kippur. I then realized that the Ruakh HaKodesh (the Holy Spirit) was telling me that this is a very important day to be observed. I also realized that Yeshua was my head, which was noted by the apostle Paul in his letter to the assembly at Corinth
1 Corinthians 11:3 But I would have you know, that the head of every man is Messiah; and the head of the woman is the man; and the head of Messiah is hwhy.
Yeshua was also heaping "coals" on my head, and it is based on the apostle Paul in his letter to the assembly in Rome
Romans 12:20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.
Though, I am not Yeshua's enemy, He still put some "fiery coals" on my head, telling me, "My son, you to need to observe this High Holy Day too.", and from the following year and evry year after, I have been observing Yom HaKippurim. I give the glory to hwhy for revealing this to me personally. Thank you Abba.
Another account of Yom Kippur is noted in the prophet Isaiah, which is noted in his book
Isaiah 58:1 Cry aloud, spare not, lift up thy voice like a shofar, and shew My People their transgression, and the House of Jacob their sins. 2 Yet they seek Me daily, and delight to know My Ways, as a nation that did righteousness, and forsook not the ordinance of their Elohim: they ask of Me the Ordinances of Justice; they take delight in approaching to Elohim. 3 Wherefore have we fasted, say they, and Thou seest not? Wherefore have we afflicted our soul, and Thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. 4 Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high. 5 Is it such a fast that I have chosen? A day for a man to afflict his soul? Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? Wilt thou call this a fast, and an acceptable day to hwhy? 6 Is not this the fast that I have chosen? To loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? 7 Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? 8 Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the Glory of hwhy shall be thy rereward. 9 Then shalt thou call, and hwhy shall answer; thou shalt cry, and He shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; 10 And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday: 11 And hwhy shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. 12 And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. 13 If thou turn away thy foot from the Shabbath from doing thy pleasure on My Holy Day; and call the Shabbath a delight, the Holiness of hwhy, honourable; and shalt honour Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: 14 Then shalt thou delight thyself in hwhy; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob, thy father: for the Mouth of hwhy hath spoken it.
Looking at the following words:
ATONEMENTS
The Hebrew word for atonements is "keep-poor"- Kaph, Peh, Resh (rpk) (in the Hebrew text, it's "keep-pooreem", adding the Yod, Mem Sophit (Myrpk)). It is from Strong's Concordance number 3725, and its definition
From H3722; expiation (only in plural): - atonement.
from 3722 "kah-phahr" (rpk), and its definition
A primitive root; to cover (specifically with bitumen); figuratively to expiate or condone, to placate or cancel: - appease, make (an) atonement, cleanse, disannul, forgive, be merciful, pacify, pardon, to pitch, purge (away), put off, (make) reconcile (-liation).
Also the word "kippur" is where we get our modern English word "cover". In other words, hwhy will "cover" our sins and iniquities.
AFFLICT
The Hebrew word for afflict is "ah-nah"- Ayin, Nun, Heh (hne). It is from Strong's Concordance number 6031, and its definition
A primitive root (possibly rather identical with H6030 through the idea of looking down or browbeating); to depress literally or figuratively, transitively or intransitively (in various applications). (sing is by mistake for H6030.): - abase self, afflict (-ion, self), answer [by mistake for H6030], chasten self, deal hardly with, defile, exercise, force, gentleness, humble (self), hurt, ravish, sing [by mistake for H6030], speak [by mistake for H6030], submit self, weaken, X in any wise.
This is similar to Yeshua being "afflicted" with His body which was marred, bruised and shredded, even to his private parts.
This would also pertain to Yeshua, who was "afflicted" for our sins and He "covered" us with His Blood. These two actions are noted in the book of the prophet Isaiah, and in the apostle John's book of Revelation
Isaiah 53:3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from Him; He was despised, and we esteemed Him not. 4 Surely He hath borne our griefs, and carried our sorrows: yet we did esteem Him stricken, smitten of Elohim, and afflicted. 5 But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His Stripes we are healed.
Revelation 1:5 And from Yeshua 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,
Mark Biltz of El Shaddai Ministries noted of this passage, which is noted by the apostle John in the book of Revelation
Revelation 19:11 And I saw the heavens opened, and behold a white horse; and He that sat upon him was called Faithful and True, and in righteousness He doth judge and make war. 12 His Eyes were as a flame of fire, and on His Head were many crowns; and He had a Name written, that no man knew, but He, Himself. 13 And He was clothed with a Vesture dipped in Blood: and His Name is called The Word of Elohim. 14 And the armies which were in the heavens followed Him upon white horses, clothed in fine linen, white and clean. 15 And out of His Mouth goeth a Sharp Sword, that with it he should smite the nations: and He shall rule them with a Rod of Iron: and He treadeth the winepress of the fierceness and wrath of Almighty El. 16 And He hath on His Vesture and on His Thigh a Name written, KING OF KINGS, AND LORD OF LORDS. 17 And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of the heavens, Come and gather yourselves together unto the supper of the great Elohim; 18 That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. 19 And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against Him that sat on the horse, and against His Army. 20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. 21 And the remnant were slain with the Sword of Him that sat upon the horse, which Sword proceeded out of His Mouth: and all of the fowls were filled with their flesh.
Mark Biltz noted that this account could occur on Yom HaKippurim in the end times. Thank you, Mark.
You can read my "Yom Kippur" information webpage on this website, by clicking on the link below to get to the webpage.
YOM KIPPUR
You can also read my teaching "The Azazel Scapegoat, the Goat Dedicated to hwhy, and the Brith Khadashah Account" by clicking on the link below to get to the webpage.
THE AZAZEL SCAPEGOAT, THE GOAT DEDICATED TO hwhy, AND THE BRITH KHADASHAH ACCOUNT
Verses thirty three through forty four
SUKKOTH (BOOTHS/TABERNACLES)
33 And hwhy spoke to Moses, to say, 34 Speak to the Sons of Israel, to say, On the five ten (fiveteen, fifteenth) day of this seventh renewed month shall be the Feast of the Booths (Tabernacles, Sukkoth) of seven days to hwhy. 35 On the first day shall be a Sacred (Holy) Calling (Convocation): you shall not do any work of service. 36 Seven days you shall bring near a Fire Offering to hwhy: on the eighth day shall be a Sacred (Holy) Calling (Convocation) to yourselves; and you shall bring near a Fire Offering to hwhy: she is a Solemn Refrain (Inclosure, Restrain); you shall not do any work of service. 37 These are the Appointed Times of hwhy, which you shall call (proclaim) them of Sacred (Holy) Callings (Convocations), to bring near a Fire Offering to hwhy of an Elevation Offering (Ascension Offering, Burnt Offering), and a Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering), a Sacrifice, and Drink Offerings (Libation Offerings) of a word of the day in his day: 38 from by apart the Shabbaths of hwhy, and from by apart your Gifts, and from by apart all of your Vow Offerings, and from by apart all of your Freewill Offerings (Voluntary Offerings), which you shall give to hwhy. 39 Only on the five ten (fiveteen, fifteenth) day of the seventh renewed month in your gathering ta-the produce of the land, you shall celebrate (feast) ta-the Feast of hwhy seven days: on the first day shall be a Shabbathon (Intermittent Shabbath, Intermittent Rest, Intermittent Repose), and on the eighth day shall be a Shabbathon (Intermittent Shabbath, Intermittent Rest, Intermittent Repose). 40 And you shall take for yourselves on the first day, majestic (beautiful, comely, excellent, glorious) fruit trees, erected (curving, bowing, cup leaf, paw-like) palms, and thick foliage (bough) trees, and willows of the torrent (brook, stream); and you shall rejoice to the Face of hwhy, your Elohim, seven days. 41 And you shall celebrate (feast) him of a feast to hwhy seven days in the year: a Statute of Ages for your generations: in the seventh renewed month, you shall celebrate (feast) him. 42 You shall dwell in booths (tabernacles, sukkahs) seven days; all of the natives in Israel, they shall dwell in the booths (tabernacles, sukkahs): 43 by that, your generations shall know that I made ta-the Sons of Israel dwell in the booths (tabernacles, sukkahs) in My bringing them out from the land of Egypt: I am hwhy, your Elohim. 44 And Moses spoke ta-the Appointed Times of hwhy to the Sons of Israel.
Compare the types of branches required of this Sukkoth account to the types of branches Ezra told them to retrieve, which is noted in the book of Nehemiah
Nehemiah 8:13 And on the second day were gathered together the chief of the fathers of all of the People, the Priests, and the Levites, unto Ezra, the Scribe, even to understand the Words of the Torah. 14 And they found written in the Torah which hwhy had commanded by Moses, that the Sons of Israel should dwell in booths in the feast of the seventh month: 15 And that they should publish and proclaim in all of their cities, and in Jerusalem, saying, Go forth unto the mountain, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written. 16 So the People went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of Elohim, and in the street of the water gate, and in the street of the gate of Ephraim. 17 And all of the Congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua, the son of Nun, unto that day had not the Sons of Israel done so. And there was very great gladness. 18 Also day by day, from the first day unto the last day, he read in the book of the Torah of Elohim. And they kept the Feast seven days; and on the eighth day was a Solemn Assembly, according unto the manner.
The olive, pine and myrtle branches are not mentioned in this week's Torah portion account, but it was considered the branches, and also notice that there are five branches mentioned instead of four in the Nehemiah account.
This is the third of the requirements for the men of Israel to visit Jerusalem, which is noted in the Torah portion of Misphatim, in the book of the Exodus
Exodus 23:14 Three footings (walkings, [times]) you will feast to Me in the year.... 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 in the going out of the year in your gathering ta-your doings (work) from the field.
This Appointed Time is to me the cream of the crop of the High Holy Days.
Notice that this week's Torah portion account doesn't require to bring the first fruits of a grain harvest. Why? Because it was most likely that there were no grains to be harvested during the fall. According to various sources, the type of fruits that were brought to Jerusalem to celebrate this seven day feast was "the fruits of the trees", and they most likely include the grapes, the pomegranites, the figs, and the olives. There are probably other kinds of "fruits", and were most likely "nuts" from the nut trees, like the almonds and the pistachios, which is noted in the account of Jacob and his sons when the famine was in the land while Joseph was Viceroy of Egypt, and would not see their face again until Benjamin came down with them. This is what Jacob said next to them to do, which is noted in the Torah portion of Mikeyts, in the book of Genesis
Genesis 43:11 And their father, Israel, said to them, If so, then do this; take from the best prunings of the land in your vessels, and descend (bring down) to the man of a Donation Offering (Tribute Offering, Present) of a little balm, and a little honey, spices (aromatic gum), and ladinum, pistachios, and almonds:
This shows us that these different kinds of nuts existed in the land during Biblical times.
Yeshua also fulfilled this Exodus Commandment by going to Jerusalem during the Feast of Booths, as shown in the four Gospels. Three are the three Harvest Appointed Times Yeshua went to Jerusalem in the Exodus 23:14-17:
Passover/Unleavened Bread:
First time as the Man John 2:1-25
Second time as the Sacrficied Lamb John 13:1-20:25
Feast of the Harvest, a.k.a. Shavuoth (Pentecost): John 5:1-47
Feast of the Ingathering, a.k.a. Sukkoth (Tabernacles): John 7:2-10:21
Indirectly related, bringing up a couple of accounts of Yeshua when He was at the Temple during Sukkoth. The first account was when Yeshua said that He is the Living Waters, which is noted in the Gospel of John
John 7:37 In the last day, that great day of the Feast, Yeshua stood and cried, saying, If any man thirst, let him come unto Me, and drink. 38 He that believeth on Me, as the scripture hath said, out of his belly shall flow rivers of living water.
Yeshua's statement was quoted from the book of the prophet Isaiah
Isaiah 55:1 Ho, every one that thirsteth, come ye to the waters,...
And in the second account, Yeshua was in the Temple when the Scribes and Pharisees brought in a woman who commited adultery, which is noted in the Gospel of John
John 8:2 And early in the morning He came again into the Temple, and all of the People came unto Him; and He sat down, and taught them. 3 And the Scribes and Pharisees brought unto Him a woman taken in adultery; and when they had set her in the midst, 4 They say unto Him, Master, this woman was taken in adultery, in the very act. 5 Now Moses in the Torah commanded us, that such should be stoned: but what sayest Thou? 6 This they said, tempting Him, that they might have to accuse Him. But Yeshua stooped down, and with His Finger wrote on the ground, as though He heard them not. 7 So when they continued asking Him, He lifted up Himself, and said unto them, He that is without sin among you, let him first cast a stone at her. 8 And again He stooped down, and wrote on the ground. 9 And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Yeshua was left alone, and the woman standing in the midst. 10 When Yeshua had lifted up Himself, and saw none but the woman, He said unto her, Woman, where are those thine accusers? Hath no man condemned thee? 11 She said, No man, Lord. And Yeshua said unto her, Neither do I condemn thee: go, and sin no more.
Both accounts occurred on the seventh day of the Feast of Sukkoth.
The Scribes and Pharisees forgot one factor in this second account of John's Gospel passage, and it was the man/men who were in the adultery with her. This is the Torah regarding this account, and there are two possibilities, which are noted in the Torah portion of Ki Theytsey, in the book of Deuteronomy
Deuteronomy 22:22 If a man shall be found lying with a woman married of a husband, and they shall die, also both of them, the man that layed with the woman, and the woman: and you shall consume (burn up, waste) the evil from Israel. 23 If shall be a young girl of a virgin betrothed to a man, and a man finds her in the city, and lays with her; 24 and you shall bring out ta-both of them to the gate of that city, and you shall skullcast (stonecast) them on the stones, and they shall die; ta-the young girl upon the word which she did not cry out in the city; and ta-the man upon the word of humbling ta-the wife of his neighbor: and you shall consume (burn up, waste) the evil from your nearness.
The only reason they would know that she was caught in adultery is if they were involved in the adultery with her themselves, which means that these men would also have to be killed.
Peter Thalhofer of El Shaddai Ministries noted that these accounts Yeshua said and did were based on the words of the Prophet Jeremiah, which is noted in his book
Jeremiah 2:12 Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith hwhy. 13 For My People have committed two evils; they have forsaken Me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.
Jeremiah17:13 hwhy, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from Me shall be written in the earth, because they have forsaken hwhy, the fountain of living waters.
These are other factors I have discovered relating to Sukkoth:
Abraham and Sarah's son, Isaac, was born on the first day of Sukkoth, and was circumcised on the Day of the Solemn Assembly, and the factors the account of the birth of Isaac were compared to Yeshua's birth, who was also born on the first day of Sukkoth and circumcised on the Day of the Solemn Assembly. Also, Isaac's wife, Rebekah, came to him via Eliezer, Abraham's head servant, on Isaac's fortieth birthday on the first day of Sukkoth.
In verses thirty seven and thirty eight of this week's Torah portion passage, hwhy interrupts the discussion of The Feast of Sukkoth
37 These are the Appointed Times of hwhy, which you shall call (proclaim) them of Sacred (Holy) Callings (Convocations), to bring near a Fire Offering to hwhy of an Elevation Offering (Ascension Offering, Burnt Offering), and a Donation Offering (Tribute Offering, Food Offering, Grain Offering, Apportion Offering), a Sacrifice, and Drink Offerings (Libation Offerings) of a word of the day in his day: 38 from by apart the Shabbaths of hwhy, and from by apart your Gifts, and from by apart all of your Vow Offerings, and from by apart all of your Freewill Offerings (Voluntary Offerings), which you shall give to hwhy.
It would sound like that hwhy was ending the instructions of the Appointed Times of the High Holy Days, but in verse thirty nine of this week's Torah portion passage, hwhy goes back and continues on the Feast of Sukkoth and then from verse forty of this week's Torah portion passage continues with the instructions of the feast. This is compared to what happened with Jacob when he was prophesying his sons' future, as he interrupts the prophecy by saying this, which is noted portion of Va-Y'khi, in the book of Genesis
Genesis 49:18 I have been expecting (awaiting, have tarried) for Your salvation, hwhy.
The reason Jacob said this, because he saw hwhy coming to take his spirit and soul.
Also, in the Torah portion of Pinkhas, in chapters twenty eight and twenty nine contain the sacrifices of each of the Appointed Times of the High Holy Days. You can access the Torah portion of Pinkhas by clicking on the link below to get to the webpage.
TORAH PORTION PINKHAS
You can also read my "Sukkoth/Solemn Assembly" information webpage on this website, by clicking on the link below to get to the webpage.
SUKKOTH/SOLEMN ASSEMBLY
You can also read my teaching "When Was Yeshua Born? Evidence Based on Scriptural Facts" by clicking on the link below to get to the webpage.
WHEN WAS YESHUA BORN? EVIDENCE BASED ON SCRIPTURAL FACTS
Yeshua has yet to fulfill the Fall High Holy Days, and they are most likely to occur during the end times and the last week of Daniel's week of years, which is commonly called "the Tribulation Period". These could be the possible future events for the end times and the last years:
Yom Teruah: The Snatching Away (Netchatef/Harpazo/Rapture) of the believers in Yeshua in referrence to 1 Thessalonians 4:13-18
Yom Hakippurim: Yeshua coming down in the stained vesture in Revelation 19:11-21
Sukkoth/Solemn Assembly: Milleinial Reign On Earth (Could Also Be Seven Years Sukkoth Wedding Feast with Yeshua and His Bride/Believers)
This is a chart of the Biblical year showing the Harvest Cycle Year and the early and latter rains in relation to the Appointed Times of hwhy
ISSUES RELATING TO THIS WEEK'S TORAH PORTION CHAPTER
This week's Torah portion chapter is the Psalm twenty three of the Torah. It is one of my favorite chapters.
If you notice that there are a lot of words boldened in pink. As I noted at the top of the page, these are saying to us that these words are in the feminine gender. This implies that the People who act on the Shabbaths, the High Holy Days and some of the sacrifices are to have their "souls" involved in doing them, becuase the soul is feminine. The soul is our means of saying that they are the "Bride", and we as believers in Yeshua, the Messiah, are His Bride.
!!!hwhy Kl dbk
Monte Judah of Lion and Lamb Ministries also noted that when the Messianic/Hebraic Roots believers started practicing the Shabbath, the next Biblical things that come after that, which the Ruakh HaKodesh (the Holy Spirit) leads them to do is the Passover, then the rest of the Sring High Holy Days, and then the Fall High Holy Days. I had this personal experience myself after I came into the Messianic/Hebraic Roots, but they didn't happen all in one year, but in years time. As I mentioned earlier, Yom HaKippruim was the last High Holy Day that I was convicted to do, and now, I am observing all of them.
Looking at the word SHABBATHON
The Hebrew word for Shabbathon is "Shahb-bah-thohn"- Shin, Bet, Tav, Vav, Nun Sophit (Nwtbs). It is from Strong's Concordance number 7677, and its definition
From H7676; a sabbatism or special holiday: - rest, sabbath.
from 7676 "shahb-bath" (tbs), and its definition
Intensive from H7673; intermission, that is, (specifically) the Sabbath: - (+ every) sabbath.
from 7673 "shahv-vath" (tbs), and its definition
A primitive root; to repose, that is, desist from exertion; used in many implied relations (causatively, figuratively or specifically): - (cause to, let, make to) cease, celebrate, cause (make) to fail, keep (sabbath), suffer to be lacking, leave, put away (down), (make to) rest, rid, still, take away.
This Hebrew word is used only eleven times in the entire Tanakh, but it is only mentioned in two books in the Torah: Exodus and Leviticus. This word is only mentioned when it refers to the following:
The Regular Shabbath: Four times
Yom Teruah: One time
Yom Kippur: Two times
Sukkoth, First Day: One time
Sukkoth, Eighth Day: One time
Shabbath Rest For The Land: Two times
The word "shabbathon" is mentioned five times in chapter twenty three in this week's Torah portion, four of them occur during the Fall High Holy Days, but none occur during the Spring High Holy Days. It is sometimes interpreted as "Shabbath", but it is properly interpreted as "Rest". Notice that the word ends with Vav and Nun (Nw). This means that the word is in the feminine form. This Hebrew word relates this rest as being a benefit for our souls, because the soul consists of three factors: the mind, the emotions and the will. When the word "shabbathon" is mentioned in the feminine form, it relates to the three parts of the soul, because the soul is also feminine, as all three parts of the soul are feminine.
Looking at the word CALLING
The Hebrew word for convocation is "mee-krah"- Mem, Kuph, Resh, Aleph (arqm). It is from Strong's Concordance number 4744, and its definition
From H7121; something called out, that is, a public meeting (the act, the persons, or the palce); also a rehearsal: - assembly, calling, convocation, reading.
from 7121 "kah-rah" (arq), and its definition
A primitive root (rather identical with H7122 through the idea of accosting a person met); to call out to (that is, properly address by name, but used in a wide variety of applications): - bewray [self], that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim (-ation), pronounce, publish, read, renowned, say.
This Hebrew word has been commonly translated as "convocation" in various Bibles.
Bill Cloud of Shoreshim Ministries noted that the word "calling" are mentioned seven times in the High Holy Days in this chapter:
The Feast of Unleavened Bread: Two times
Shavuoth: One time
Yom Teruah: One time
Yom Kippurim: One time
Sukkoth: Two times
hwhy used "shabbathon" and "mikra" in this Torah chapter:
Shabbathon: Five times
Calling: Seven times
The number "five" is symbolic for grace, and the number "seven" is symbolic for spiritual perfection. One could say that the word "rest" in this chapter is an act of grace and the word "convocation" is an act of spiritual perfection.
Regarding the Spring Feasts: Passover, the Feast of Unleavened Bread, Firstfruits, and Shavuoth (Pentecost), These were all fulfilled by Yeshua:
Passover: Yeshua was the sacrificed Passover Lamb
The Feast of Unleavened Bread: Yeshua was the Man without leaven
First Fruits I: Yeshua was resurrected on the first day of the Omer count, and He became our First Fruits
Shavuoth: The Ruakh HaKodesh (The Holy Spirit a.k.a. The Comforter) came unto Yeshua's disciples
As I noted earlier, the Fall High Holy Days: Yom Teruah, Yom Kippur, and Sukkoth, have yet to be fulfilled. I want to point out scripture that relates to The Fall Feasts. It's in the Brith Khadashah (the New Covenant), and it's the Parable of the virgins, which is noted in the Gospel of Matthew
Matthew 25:1 Then shall the Kingdom of Heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2 And five of them were wise, and five were foolish. 3 They that were foolish took their lamps, and took no oil with them: 4 But the wise took oil in their vessels with their lamps. 5 While the bridegroom tarried, they all slumbered and slept. 6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7 Then all those virgins arose, and trimmed their lamps. 8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. 10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. 11 Afterward came also the other virgins, saying, Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, I know you not. 13 Watch therefore, for ye know neither the day nor the hour wherein the Son of Man cometh.
These are the symbolic meanings of this Parable account:
The Five Wise Virgins: Those who are believers in Yeshua and are following the Torah and the High Holy Days
The Five Foolish Virgins: those who are not believers in Yeshua but are following the Torah and the High Holy Days
The Oil: the filling of the Ruakh HaKodesh (the Holy Spirit)
The Cry Made Of The Coming Of The Bridegroom: Yom Teruah
The Trimming Of The Wicks: Yom Kippur
The Marriage With The Bridegroom: Sukkoth
The Bridegroom: Yeshua
You can find this information of my teaching titled "The Parable of the Ten Virgins" by clicking on the link below
THE PARABLE OF THE TEN VIRGINS
CHAPTER 24
Leviticus 24:1-23
Lev 24:1 And hwhy spoke to Moses, to say, 2 Command ta-the Sons of Israel that they shall take to you pure olive oil beaten for the light, for the ascending of a lamp continually. 3 from outside by the Veil of the Testimony (Witness), in the Tent of Appointment, Aaron shall arrange him from mixing period (evening) until breaking period (morning) to the Face of hwhy continually: shall be a Statute of Ages for your generations. 4 upon the Pure Menorah shall arrange ta-the Lamps to the Face of hwhy continually.
5 And you shall take flour, and you shall bake of her two ten (twoteen, twelve) challah cakes, two tenths shall be of the one challah cake. 6 And you shall set them of two rows, six of the row upon the Pure Table to the Face of hwhy. 7 And you shall give pure frankincense upon the row, and she shall be for the Bread for a Memorial (Remebrance) of a Fire Offering to hwhy. 8 shall arrange him on the day of the Shabbath, on the day of the Shabbath, to the Face of hwhy continually from ta the Sons of Israel: shall be a Covenant of Ages. 9 And she shall belong to (shall be for) Aaron and to (for) his sons; and they shall eat him in the Sacred (Holy) Place: for he is a Sacred (Holy) of Sacreds (Holies) [(Sacred of Sacreds (Holy of Holies))] to him from the Fire Offerings of hwhy: shall be a Statute of Ages.
10 And went out a son of an Israelitess woman, and he was a son of an Egyptian man in the midst of the Sons of Israel: and the son of the Israelitess and the Israelite man, they quarreled in the Camp; 11 And the son of the Israelitess blasphemed ta-the Name, and cursed. And they brought him to Moses: and the name of his mother was Shelomith, daughter of Dibri, of the tribe of Dan. 12 And they made him stay in the keeping (guarding) to be declared to them upon the Mouth of hwhy.
13 And hwhy spoke to Moses, to say, 14 Bring forth ta-the cursing one to from outside by the Camp; and all that heard, they shall support (lay) ta-their hands upon his head, and all of the Congregation, they shall stonecast (pilecast, pilestone, heapcast, stone) him. 15 And you shall speak to the Sons of Israel, to say, If a man, a man, shall curse his Elohim, and shall bear his sin. 16 And of blaspheming the Name of hwhy, dying, shall die; all of the Congregation, stonecasting (pilecasting, pilestoning, heapcasting, stoning), they shall stone (pilecast, pilestone, heapcast, stone) on him: as the stranger, as the native, shall die in his blaspheming the Name.
17 And if a man shall strike any soul of an Adam, dying, shall die. 18 And a striker of a soul of an animal shall repay soul for soul. 19 And if a man shall give a blemish against his neighbor, as the which was done, so shall be done to him; 20 break (crush, fracture) for break (crush, fracture), eye for eye, tooth for tooth: as which was given a blemish on the Adam, so shall be given on him. 21 And a striker of an animal shall repay her: and a striker of an Adam shall die. 22 One Judgment shall be for yourselves, shall be as the stranger as the native: for I am hwhy, your Elohim. 23 And Moses spoke to the Sons of Israel, and they brought out ta-the cursing one to from outside by the Camp, and they stonecasted (pilecasted, pilestoned, heapcasted, stoned) him of stones. And the Sons of Israel, they did as the which hwhy commanded ta-Moses.
(NOTE: Not all verses will have comments)
Verses one through four
1 And hwhy spoke to Moses, to say, 2 Command ta-the Sons of Israel that they shall take to you pure olive oil beaten for the light, for the ascending of a lamp continually. 3 from outside by the Veil of the Testimony (Witness), in the Tent of Appointment, Aaron shall arrange him from mixing period (evening) until breaking period (morning) to the Face of hwhy continually: shall be a Statute of Ages for your generations. 4 upon the Pure Menorah shall arrange ta-the Lamps to the Face of hwhy continually.
These are the Lamps, which is noted in the Torah portion of T'rumah, in the book of Exodus
Exodus 25:37 And you shall (do) make ta-her seven Lamps: and they shall ascend (set up) ta-her Lamps, and shall make light upon over her face. 38 And her Tongs (Tweezers) and her Firepans (Snuff Dish) shall be of pure gold. 39 Shall do (make) her ta all of these Vessels of a talent of pure gold,
The High Priest is to put up the lights on the Menorah during the mixing period (evening), because the new day occurs at sundown to start the mixing period of the evening.
These are the symbolic meanings of the Lamps:
The Lamps: Yeshua/The Seven High Holy Days
The Olive Oil: The Ruakh HaKodesh (the Holy Spirit)
Gold: Eternity
Light: The Ruakh HaKodesh (the Holy Spirit)/The Word
The light is also the Word, which 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.
The apostle Peter noted this in his epistle
1 Peter 1:25 But the Word of hwhy endureth for ever....
And the Word is Yeshua.
There are those that say the Torah was done away with is not applicable today. They are written in our hearts, which is noted in the book of the prophet Jeremiah
Jeremiah 31:31 Behold, the days come, saith hwhy, that I will make a New Covenant with ta-the House of Israel, and with ta-the House of Judah: 32 Not according to the Covenant that I made with ta-their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which ta-My Covenant they brake, although I was an Husband unto them, saith hwhy: 33 But this shall be the Covenant that I will make with ta-the House of Israel; After those days, saith hwhy, I will put ta-My Torah in their inward parts, and write It in their hearts; and will be their Elohim, and they shall be My People.
As the Torah is forever, the Lamps are to be lit "forever", meaning the seven Lamps, symbolizing the seven Biblical Appointed Times of the High Holy Days, and are to be kept "forever".
This act of arranging the Lamps by the High Priest at sundown is like Yeshua going to the Heavenly Father to pray during the night, while on earth, to refill His Light for the new Biblical day, which is noted in the Gospel of Luke
Luke 6:12 And it came to pass in those days, that He went out into a mountain to pray, and continued all night in prayer to hwhy.
Yeshua was getting His Light recharged through prayer. This also is applied to us as believers in Yeshua for our spiritual lamps to be refilled with the oil of the Ruakh HaKodesh (the Holy Spirit)
Yeshua was Himself as the Light, which is noted in the Gospel of John
John 1:4 In Him was Life; and the Life was the Light of men.
John 8:12 Then spake Yeshua again unto them, saying, I am the Light of the world: he that followeth Me shall not walk in darkness, but shall have the Light of Life.
John 9:5 As long as I am in the world, I am the Light of the world.
Also in the Brith Khadashah (the New Covenant), Yeshua says that we are the "light of the world", 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.
Yeshua connects the light with our works in the world by following His Will and His Torah.
Thank you, hwhy.
!!!hwhy Kl wdwh
Verses five through nine
5 And you shall take flour, and you shall bake of her two ten (twoteen, twelve) challah cakes, two tenths shall be of the one challah cake. 6 And you shall set them of two rows, six of the row upon the Pure Table to the Face of hwhy. 7 And you shall give pure frankincense upon the row, and she shall be for the Bread for a Memorial (Remebrance) of a Fire Offering to hwhy. 8 shall arrange him on the day of the Shabbath, on the day of the Shabbath, to the Face of hwhy continually from ta the Sons of Israel: shall be a Covenant of Ages. 9 And she shall belong to (shall be for) Aaron and to (for) his sons; and they shall eat him in the Sacred (Holy) Place: for he is a Sacred (Holy) of Sacreds (Holies) [(Sacred of Sacreds (Holy of Holies))] to him from the Fire Offerings of hwhy: shall be a Statute of Ages.
These are the symbolic meanings of the twelve cakes:
The Twelve Cakes of Bread: The twelve tribes of Israel
Frankincense: The prayers of the saints
To the Priests, frankincense is a seasoning for the Bread.
The two rows of the six cakes is compared to the twelve tribes separating themselves to have six of them stand on the top of Mount Ebal and Mount Gerizim, which is noted in the Torah portion of Ki Thavo, in the book of Deuteronomy
Deuteronomy 27:11 And Moses commanded ta-the People in that day, to say, 12 These, they shall stand to bless ta-the People upon Mount Gerizim in your going over ta-the Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin: 13 and these, they shall stand upon the despisement (curse) on Mount Ebal; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.
Notice that in verse eight of this week's Torah portion passage says that it is to be done on every Shabbath day. Why? I don't know, but it might symoblically relates for the twelve tribes to honor the Shabbath day as the beginning of the Commandments of hwhy. Think about this. We as believers in Yeshua were originally following the Christian concept of walking in Yeshua, but when we were open to the Messianic/Hebraic Roots of Christianity, what is the first thing we followed in our walk in Hebraic Roots?..... The Shabbath. The Fourth Word (Commandment) that the Christians do not realize they are not following, because they are unaware of the First Word (Commandment), nicknamed "The Faith Word (Commandment), which is to "believe" in hwhy and to believe in what hwhy did for the Israelites, as well as us.
Verses ten through sixteen
10 And went out a son of an Israelitess woman, and he was a son of an Egyptian man in the midst of the Sons of Israel: and the son of the Israelitess and the Israelite man, they quarreled in the Camp; 11 And the son of the Israelitess blasphemed ta-the Name, and cursed. And they brought him to Moses: and the name of his mother was Shelomith, daughter of Dibri, of the tribe of Dan. 12 And they made him stay in the keeping (guarding) to be declared to them upon the Mouth of hwhy. 13 And hwhy spoke to Moses, to say, 14 Bring forth ta-the cursing one to from outside by the Camp; and all that heard, they shall support (lay) ta-their hands upon his head, and all of the Congregation, they shall stonecast (pilecast, pilestone, heapcast, stone) him. 15 And you shall speak to the Sons of Israel, to say, If a man, a man, shall curse his Elohim, and shall bear his sin. 16 And of blaspheming the Name of hwhy, dying, shall die; all of the Congregation, stonecasting (pilecasting, pilestoning, heapcasting, stoning), they shall stone (pilecast, pilestone, heapcast, stone) on him: as the stranger, as the native, shall die in his blaspheming the Name.
In the English translations, in two places, they mention that the son cursed "hwhy's Name", or "the LORD's Name", but they are not in the Hebrew text. It said "the Name" and "his Elohim".
Notice in this week's Torah portion passage that the name of the Egyptian father was not mentioned. Why wasn't he? Was it possible that the son had learned these potential traits by his Egyptian father, and his father was rebellious against hwhy? I don't know. The parents were not judged for their son's actions. It also doesn't say that the son of the Egyptian as well that quarreled with the Israelite. What was hwhy telling us? I don't know at this time.
Indirectly related, Yeshua also noted about blasphemy, which is noted in the Gospel of Mark
Mark 3:20 And the multitude cometh together again, so that they could not so much as eat bread. 21 And when His friends heard of it, they went out to lay hold on Him: for they said, He is beside Himself. 22 And the Scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth He out devils. 23 And He called them unto Him, and said unto them in parables, How can Satan cast out Satan? 24 And if a kingdom be divided against itself, that kingdom cannot stand. 25 And if a house be divided against itself, that house cannot stand. 26 And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. 27 No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house. 28 Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: 29 But he that shall blaspheme against the Holy Spirit hath never forgiveness, but is in danger of eternal damnation: 30 Because they said, He hath an unclean spirit.
In this case, it is blasphemy against the Ruakh HaKodesh (the Holy Spirit), and both of these forms of blasphemies apply today.
Verses seventeen through twenty three
17 And if a man shall strike any soul of an Adam, dying, shall die. 18 And a striker of a soul of an animal shall repay soul for soul. 19 And if a man shall give a blemish against his neighbor, as the which was done, so shall be done to him; 20 break (crush, fracture) for break (crush, fracture), eye for eye, tooth for tooth: as which was given a blemish on the Adam, so shall be given on him. 21 And a striker of an animal shall repay her: and a striker of an Adam shall die. 22 One Judgment shall be for yourselves, shall be as the stranger as the native: for I am hwhy, your Elohim. 23 And Moses spoke to the Sons of Israel, and they brought out ta-the cursing one to from outside by the Camp, and they stonecasted (pilecasted, pilestoned, heapcasted, stoned) him of stones. And the Sons of Israel, they did as the which hwhy commanded ta-Moses.
Rico Cortes of Wisdom In Torah Ministries noted that this is an act of "measure for measure". Yeshua brought up this matter, which is noted in the Gospels
Matthew 5:38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41 And whosoever shall compel thee to go a mile, go with him twain. 42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
These acts connect us as believers in Yeshua being a light in the world. So I will end it saying let your light of the menorah shine before men.
In verse twenty two of this week's Torah portion passage, when it says "as the stranger, as the native", it means, "The same Torah applies to both the native and the stranger. For example, if a Frenchman comes to the United States and commits a crime against United States laws, the Frenchman will be judged in accordance the United States laws, and not France's laws.
That ends this week's Torah portion commentary.
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