TORAH PORTIONS
aut yk
KI
THEYTSEY (When You Go Out)
Deuteronomy 21:10-25:19
There
are 45 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.
According to Rico Cortes of Wisdom
in Torah
Ministries,
there
are seventy four positive commandments and forty seven negative
commandments in this week's Torah portion.
CHAPTER
21
Deuteronomy
21:10-23
Deu 21:10
When you go out to
the war upon your enemies, and hwhy, your Elohim,
has given him
in your hands, and you have captivated (made capture) his captivity, 11
and
you
have seen a woman in her captivity, beautiful of appearance, and you
shall delight (clung?)
in her, and you shall take her to yourself for a woman (wife); 12 and
you shall
bring
her [(have her go)] to the midst of your house; and shall shave (shave
off) ta-her head,
and you shall do (pare) ta-her
nails;
13 And shall remove ta-the clothing
of her captivity
from upon her,
and shall dwell in your house, and shall bewail (mourn) ta-her father
and ta-her mother a lunar cycle of
days: and after thus, you shall go (enter) to her, and you
shall be a husband
of her, and she shall be to you for a wife. 14 And shall be, if you
do
not
delight (desire) in her, and you shall send her away by her soul; and
selling,
you
shall not sell her on the silver, you shall not make merchandise on
her, under which you have humbled her.
15 If they
shall be to a man two wives, the one loved
and
the
one
hated, and they have birthed to him sons, the loved one and the
hated one; and shall
be the son that was
firstborn by the hated one:
16 and shall be in the day of the inheriting of him of ta-his sons, ta
which
belongs to him, shall not be able for the firstborn [(to have the
firstborn)] of ta-the son of
the loved one being over (upon) the face of
the son of the hated one of the firstborn [(that was firstborn)]: 17
for the firstborn, the
son
of the hated one, shall be respected (regarded) to be given to him
the mouth
of
double in (among) all which shall be found to him: for he is the first
of his
vigor (strength, might, ability); to him is the justice (ordinance) of
the
firstborn.
18 If shall belong to a man a
stubborn and rebellious son who shall not listen in the voice of his
father and in the voice of his mother, and they have chastised
him, and shall not listen to them: 19 and his father
and his
mother, they shall grab (lay hold)
on him,
and
they shall bring him out to the Elders of his city
and to the gate of his place; 20 And they shall
say to
the Elders of his city, This stubborn and rebellious son of ours
does
not listen in our voice; is a glutton and a drunkard. 21 And all of the
men
of his city, they shall stonecast (pilecast,
pilestone, heapcast, stone) him on the stones, and shall
die: and you
shall consume (burn away, fuel away) the evil from your nearness;
and all of Israel, they shall
hear, and they
shall revere (give awe, fear).
22 And if shall be against a man a sin of judgment (ordinance) of
death, and will die [(shall be put to death)], and you shall hang
him upon a tree: 23 You
shall not have stay (leave)
his carcass (flabby carcass) upon the tree, for burying, you shall bury
in that
day; for is a despisement (accursed) of Elohim of a hanging; and
you shall
not defile (make unclean) ta-your ground
which hwhy, your Elohim,
is giving to you
of an inheritance.
(NOTE: Not all verses will have
comments)
Verses ten through fourteen
10
When you go out to
the war upon your enemies, and hwhy, your Elohim,
has given him
in your hands, and you have captivated (made capture) his captivity, 11
and
you
have seen a woman in her captivity, beautiful of appearance, and you
shall delight (desire)
in her, and you shall take her to yourself for a wife; 12 and you shall
bring
her [(have her go)] to the midst of your house; and shall shave (shave
off) ta-her head,
and you shall do (pare) ta-her
nails;
13 And shall remove ta-the clothing
of her captivity
from upon her,
and shall dwell in your house, and shall bewail (mourn) ta-her father
and ta-her mother a
month of days: and after thus, you shall go (enter) to her, and you
shall be a husband
of her, and she shall be to you for a wife. 14 And shall be, if you
do
not
delight (desire) in her, and you shall send her away by her soul; and
selling,
you
shall not sell her on the silver, you shall not make merchandise on
her, under which you have humbled her.
Primitive as it was during Biblical times, this was the culture of any
nation where men looked upon a woman based on their outward appearance,
and unfortunately, it still exists today. Major businesses hire woman
based on their outward appearance, and it is also more revealing in the
local and national news media that one sees those kinds of women in
the news industry. Rico
Cortes of
Wisdom in Torah Ministries
noted that this was the culture of mourning
for a loss of a loved one, in this case, the woman's parents. Also Rico
noted that when their livelihood was destroyed, they have no where to
go,
but either to go into prostitution or to die. When he told me this in a
phone call, it
made realize that this process for the Israelites was an act of mercy
to the woman,
becuase they had no where to go, wheras in the United States today,
they can do anything and anywhere.
Indirectly related, it was similarly the same way toward men. Joseph
was handsome of form
to the
eye of Potiphar's wife, which is noted in the Torah portion of
Vay-Yeyshev, in the book of Genesis
Genesis 39:6 And had relinquished all that
belonged to
him
in
the hand of Joseph; and did not know of him anything, for but the
bread which he was eating.
And Joseph was fair of form, and fair of appearance. 7 And was after
these things, and the wife of his lord (master), she lifted up ta-her eyes to Joseph; and she
said, Lay with me, 8 and refused. And said to the wife of his lord (master),
Behold, my lord (master) does not know what is with
me in the house, and of
all
which exists to him was given in my hand; 9 None is greater in this
house than me; and has not withheld (restrained) from me anything, for but
you
in which you are his wife: and how can I do this great evil and
sin to Elohim? 10 And was, as her speaking to Joseph
day at day, and did not listen to her to lay beside her, to be
with her.
Potiphar's wife liked Jospeh's appearance so much that she wanted to
take him to bed
with her.
Verses twelve and
thirteen of this week's Torah portion passage reveal the four things
that an Israelite man did to
a captive woman:
ONE: Shave her hair
TWO: Trim her nails
THREE: Put on clothes of mourning
FOUR: Dwell in his house and mourn for
thirty days
These are the symbols of each of these four actions towards a captive
woman:
HAIR
The hair in general represents the crown of the woman. This is what the
apostle Paul noted in his letter to the assembly in Corinth
1 Corinthians 11:15
But if a
woman have long hair, it is a glory to her: for her hair is given her
for a covering.
Though it doesn't say it, a woman's hair is commonly coined as her
crown, especially for her husband. The purpose of removing a captive
woman's crown is
a symbolic act to remove the crown of her own nation, or the crown of a
family of her own nation, also symbolically
known as the "world". As noted in the 1st Corinthians passage, her hair
is her covering, and
when her hair is shaved, she symbolically loses that covering from her
nation, which is the
symbolic world. If an Israelite man who took a captive woman in his
home, and
kept her for his wife and her hair
grows, her hair will
be the result of her Israelite husband as her new covering. Her
husband's covering was also symbolic of the nation of Israel, as well
as the nation of
Israel's covering toward her. She would be
growing her hair for the nation of Israel, and also symbolically
for the Kingdom of hwhy, which is based
from His Chosen People. This is also symbolic of those of us who are
believers in the
Yeshua the Messiah as the "Bride" as well as Yeshua's covering by
spiritually shaving off our spiritual crown of hair of the world and
receiving a spiritual new crown of hair in our Lord, our Bridegroom, as
well as our Heavenly Father, to obtain the crown of hair for the
Kingdom of hwhy.
!!!hwhy
Kl dbk
NAILS
The nails represent the adoration and extension of her beauty and
femininity. Trimming them would take away these identities, which would
be from symbolically adorning herself as a bride for her nation, which
is the symbolic world, and will grow them for the adoration of her
Israelite
husband, and for the nation of Israel, which is symbolic of the Kingdom
of hwhy. This is also
symbolic to us believers in the Messiah adorning ourselves with the
Word of hwhy, and rehearsing His
Shabbath, His
Appointed Times and following His Torah, as well as following Yeshua.
CLOTHING
OF CAPTIVITY
The woman's clothing of captivity symbolized the garment of her former
identity
with her nation and the world, When she replaces them with the clothing
by
her future Israelite husband, she bears the garment of a
future Israelitess, as well as bearing a new identity.
Indirectly related, it can be compared to this example, which is noted
in the Gospel of Mark
Mark 10:46 And
they came
to Jericho: and as He went out of Jericho with His disciples and a
great number of People, blind Bartimaeus, the son of Timaeus, sat by
the highway side begging. 47 And when He heard that it was
Yeshua
of Nazareth, he began to cry out, and say, Yeshua, Thou Son of David,
have mercy on me. 48 And many charged him that he should hold his
peace: but he cried the more a great deal, Thou Son of David, have
mercy on me. 49 And Yeshua stood still, and commanded him to
be
called. And they call the blind man, saying unto him, Be of good
comfort, rise; He calleth thee. 50 And he, casting
away his garment,
rose, and came to Yeshua. 51 And Yeshua answered and said
unto
him, What wilt thou that I should do unto thee? The blind man said unto
Him, Lord, that I might receive my sight. 52 And Yeshua said
unto
him, Go thy way; thy faith hath made thee whole. And immediately he
received his sight, and followed Yeshua in the way.
Notice that the blind man left his old garment of his "old identity" of
his
life as a begger and being blind before he came to Yeshua to
recieve his sight. This was a symbolic act of throwing away the blind
life of the world as well as being blind to hwhy, and starting a new
life in Yeshua.
The is another account of receiving a new garment, which is noted in
the
Gospel of Luke
Luke 8:26 And they arrived at
the country of the Gadarenes, which is over against Galilee.
27 And when He went forth to land, there met Him out of the city a
certain man, which had devils long time, and ware no
clothes, neither abode in any house, but in the tombs.
28 When he saw Yeshua, he cried out, and fell down before Him, and
with a loud voice said, What have I to do with Thee, Yeshua, Thou Son
of El Elyon [El Most High]? I beseech Thee, torment me not. 29 (For He
had commanded the unclean spirit to come out of the man. For oftentimes
it had caught him: and he was kept bound with chains and in fetters;
and he brake the bands, and was driven of the devil into the
wilderness.) 30 And Yeshua asked him, saying, What is thy name?
And he said, Legion: because many devils were entered into him.
31 And they besought Him that He would not command them to go out
into the deep. 32 And there was there an herd of many swine
feeding on the mountain: and they besought Him that He would suffer
them to enter into them. And He suffered them. 33 Then went the
devils out of the man, and entered into the swine: and the herd ran
violently down a steep place into the lake, and were choked.
34 When they that fed them saw what was done, they fled, and went
and told it in the city and in the country. 35 Then they went out
to see what was done; and came to Yeshua, and found the
man, out of
whom the devils were departed, sitting at the feet of Yeshua, clothed,
and in
his right mind: and they were afraid. 36 They also which
saw it told them by what means he that was possessed of the devils was
healed. 37 Then the whole multitude of the country of the Gadarenes
round about besought Him to depart from them; for they were taken with
great fear: and He went up into the ship, and returned back again. 38
Now the man out of whom the devils were departed besought Him that he
might be with Him: but Yeshua sent him away, saying, 39 Return to thine
own house, and shew how great things hwhy hath done unto thee. And he
went his way, and published throughout the whole city how great things
Yeshua had done unto him.
This
man didn't have a garment on, but was completely "naked", which can be
compared to
Adam and Eve noticing their own nakedness after they partook of the
fruit of the Tree of the Knowledge of Good and Evil, which is noted in
the Torah
portion of B'reyshith, in the book of Genesis
Genesis 3:6 And
the woman
saw that the tree was good for
food [(for goodness was the tree for food)],
and that he was desirable (longing, lusting) to the eyes, and the tree
was pleasant (delighting) to
make
one wise: and she took of his fruit, and she ate, and she gave
also to her husband with her; and he ate. 7 And
opened
her, the
eyes of
both of them, and they knew that
they were naked; and they sewed leaves of the fig tree, and they made
for themselves aprons (girdles).
Before hwhy casted them out of
the Garden of Eden, which is today "Jerusalem", He killed an animal to
make
garments to cover their private parts
Genesis 3:21 And hwhy Elohim made
coats (robes) of skins, for Adam and for his wife, and clothed them.
We as believers in Yeshua did the same thing by throwing away our own
"spiritual garment" of the world and taking on the "new spiritual
garment" as "Brides in Yeshua". We were also "naked" in our involvment
with the world, but when we received Yeshua as our Messiah, and our
Lord and
Savior, we were sealed with the Ruakh HaKodesh (the Holy Spirit), which
is symbolically our "Bride Garment", which is based in the apostle
Paul's letter to the assembly in Ephesus
Ephesians 1:11 In whom also we
have obtained an inheritance, being predestinated according to the
purpose of Him who worketh all things after the counsel of His own
Will: 12 That we should be to the praise of His Glory, who first
trusted in Messiah. 13 In whom ye also trusted, after that ye heard the
Word of Truth, the Gospel of your salvation: in whom also after that ye
believed, ye
were sealed with that Holy Spirit of Promise, 14 Which is the
earnest of our inheritance until the redemption of the purchased
possession, unto the praise of His Glory.
Daniel Botkin of Gates of
Eden ministries connected this point to this Scripture, which is
noted by the apostle Paul in his letter to the assembly in Colossia
Colossians 3:8 But now ye also
put off all these; anger, wrath, malice, blasphemy, filthy
communication out of your mouth. 9 Lie not one to another, seeing
that ye have put off the old man with his deeds; 10 And have put
on the new man, which is renewed in knowledge after the image of him
that created him: 11 Where there is neither Greek nor Jew,
circumcision nor uncircumcision, Barbarian, Scythian, bond nor free:
but Messiah is All, and in all. 12 Put on therefore, as the Elect
of hwhy, Holy and beloved, bowels of
mercies, kindness, humbleness of mind, meekness, longsuffering; 13
Forbearing one another, and forgiving one another, if any man have a
quarrel against any: even as Messiah forgave you, so also do ye.
14 And above all these things put on unconditional love, which is
the bond of perfectness. 15 And let the Peace of Elohim rule in your hearts, to the
which also ye are called in one body; and be ye thankful.
Thank you Daniel.
IN THE HOUSE MOURNING FOR THIRTY
DAYS
She was removed from the house of her parents and from the house
of her old nation, both symbolized as
"the House of the World", and moves into her new potential future
married
Israelite home, and her new identity as being part of the House of
Israel, symbolized as "the House of the Kingdom of hwhy". We as believers
also did that with
our former spiritual identitiy as part of the House of the World when
we received
Yeshua, and became part of the House of Israel, as well as part of the
House of the Kingdom of hwhy. Being part of the
House of Israel is based in the
example of being grafted into the Israelite branch, which is known as
"the Olive Branch", which the apostle Paul noted in his letter to the
assembly in Rome
Romans 11:11 I say then, Have
they stumbled that they should fall? Not have been: but rather through
their fall, salvation is come unto the Gentiles, for to provoke them to
jealousy. 12 Now if the fall of them be the riches of the world, and
the diminishing of them the riches of the Gentiles; how much more their
fulness? 13 For I speak to you Gentiles, inasmuch as I am the
apostle of the Gentiles, I magnify mine office: 14 If by any means
I may provoke to emulation them which are my flesh, and might save some
of them. 15 For if the casting away of them be the reconciling of the
world, what shall the receiving of them be, but life from the dead?
16 For if the firstfruit be Holy, the lump is also Holy: and if
the root be Holy, so are the Branches. 17 And if some of the Branches
be broken off, and thou, being a wild olive tree, wert graffed in among
them, and with them partakest of the Root and fatness of the olive
tree; 18 Boast not against the Branches. But if thou boast, thou
bearest not the Root, but the Root thee. 19 Thou wilt say then, The
branches were broken off, that I might be graffed in. 20 Well;
because of unbelief they were broken off, and thou standest by faith.
Be not highminded, but fear: 21 For if hwhy spared not the natural
branches, take heed lest he also spare not thee. 22 Behold therefore
the goodness and severity of hwhy: on them which fell,
severity; but toward thee, goodness, if thou continue in his goodness:
otherwise thou also shalt be cut off. 23 And they also, if they abide
not still in unbelief, shall be graffed in: for the Lord is able to graff them in
again. 24 For if thou wert cut out of the olive tree which is wild
by nature, and wert graffed contrary to nature into a good olive tree:
how much more shall these, which be the natural branches, be graffed
into their own olive tree?
Also in verse
thirteen of this week's Torah portion passage, the number of days for
her mourning was thirty days, which
was the traditional and standard period of
time that Israel mourned for
one that had just died. Examples of this regarded Aaron and Moses,
which is noted in
the
Torah portion of Khukath, in the book of Numbers, and in the Torah
portion of V'Zoth Ha-Brakhah, in the book of Deuteronomy
AARON
Numbers 20:29 And all of the
Congregation,
they saw for
Aaron had expired. And all of the House of Israel, they mourned ta-Aaron thirty days.
MOSES
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.
When this period of mourning ended, they continued on with their lives,
and so was the issue with the captive woman, when her period of
mourning ended,
the
Israelite man took her to wife. When the Israelites settled in the
land, the Israelites could have also mourned in an act of group support
for those families for a member that passed away, and mourned with them
for thirty days, whether in the congregations, villages, towns, cities,
etc.
Various Biblical sources symbolizes the number thirty for divine and
service, as compared to Yeshua who was thirty years old at the time of
His Divine Service, but to me, it doesn't answer the basis of "Why does
one need thirty days to grieve for the loss of a loved one, or of one
people knew?". The best answer that I can find by far is by Arian De
Bonvoison of First 30
Days, and she has an article titled "Lessons in Grieving". This
is how she starts her article:
"During the first 30
days of grieving the loss of a loved one, you will experience your own
version of the five stages of grief: denial, anger, bargaining,
depression and acceptance. Though this may be one of the most difficult
times in your life, acknowledging your feelings and relying on support
can help you face this journey and get through it, moment by moment and
day by day".
Dealing with the Fog of Grieving
The death of a
loved one is one of life’s biggest stressors: According to a
stress scale created in 1967 by psychiatrists Thomas Holmes and Richard
Rahe, the death of a spouse ranks as the most stressful life event that
one can experience, with the death of a close family member not far
behind.
Whether the death of a loved one was sudden or expected, you may feel
like you're in a fog of grieving, unable to function cognitively or
remember simple things. This is a common emotional response that helps
you cope with the trauma of your loss.
“In the first 30 days, people are mostly in shock—their
whole world has just crashed down,” says Jane Bissler, Ph.D., a
licensed professional clinical counselor and certified fellow in
thanatology (the study of death and grief) in Kent, OH. “At
first, people think they’re losing their minds."
In
my opinion, based on this notion in this article excerpt, this time is
needed to go through the five stages of this grievous process, kind of
comparable to our five senses, and if one doesn't take the time to go
through this thirty day process of grieving, one will still be
incomplete to fully function to one's full capacity internally, and
emotionally in their lives. Given that one can continue to function in
daily life, but I think that hwhy knew this from the
beginning before anyone had this realization to go through this
process. He wants us to experience this, so that we can express our
five emotion process. In my opionion, it is never too late. When the
People who mourned for Aaron and for Moses mourned together, it was an
act of oneness and support not just for the direct family, but for each
other, because they knew them. Also, It was most probable that
Moses' Cushite wife was alive when he died as well. The only two people
that broke this cycle was when Yeshua raised Eliezer (Lazarus in the
Greek) from the dead after being dead for four days in the tomb, and
Yeshua, Himself, who was resurrected from the dead after being in
Joseph's tomb for three days, breaking Eliezer's sisters and Yeshua's
disciples and family from grief into joy.
If anyone is interested one could read the rest of Ms. De Bonvoison's
article by clicking on the link below.
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DISCLAIMER
The views and opinions expressed, from these different teachings below,
are solely those
of the personel and do not necessarily reflect the views or opinions
of The
Aleph-Tav Project.
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ARIANE DE BONVOISON
Lessons
in Grieving
Verses fifteen through seventeen
15 If they
shall be to a man two wives, the one loved
and
the
one
hated, and they have birthed to him sons, the loved one and the
hated one; and shall
be the son that was
firstborn by the hated one:
16 and shall be in the day of the inheriting of him of ta-his sons, ta
which
belongs to him, shall not be able for the firstborn [(to have the
firstborn)] of ta-the son of
the loved one being over (upon) the face of
the son of the hated one of the firstborn [(that was firstborn)]: 17
for the firstborn, the
son
of the hated one, shall be respected (regarded) to be given to him
the mouth
of
double in (among) all which shall be found to him: for he is the first
of his
vigor (strength, might, ability); to him is the justice (ordinance) of
the
firstborn.
This week's Torah portion passage was based on the lesson of Jacob and
his two main
firstborn
sons: Reuben, the overall firstborn, son of Leah, whom Jacob hated, and
Joseph, son of Rachel, who Jacob loved, which is noted in the Torah
portion of Vay-Yeytsey, in the book of Genesis
Genesis 29:15 And Laban said to Jacob,
That for you are my brother, and
would
you
serve me free (at nothing)? Tell to me, what are your wages?
16 And
to
Laban were two
daughters: the name of the elder (greater) was Leah, and the name of
the younger
(smaller) was Rachel. 17 And the eyes of Leah were faintish (soft,
tender, weak); and Rachel, she was
beautiful (fair) of form and beautiful (fair) of appearance. 18 And
Jacob loved ta-Rachel; and said, I will
serve you seven years on Rachel your daughter, the younger (smaller).
19 And
Laban said, Better (Is good) she be given of her to you than
of me giving her to another
man: Dwell with me. 20 And Jacob served on Rachel seven
years; and they were in his eyes as ones of days in his love for her.
21 And Jacob said to Laban, Bring ta-my wife, for my days are
fulfilled, and I may go to her. 22 And Laban gathered ta-all of the men of the place,
and
made a banquet. 23 And was in the mixing period (evening), and took ta-Leah, his daughter, and
brought her to him; and had gone to her. 24 And Laban gave to her, ta-Zilpah, his female servant, to Leah, his
daughter, for a female servant.
25 And was, in the breaking period (morning), and behold, she was
Leah: and said to Laban, What is this you have done to me? That
not I had served with you on
Rachel? And to why did you deceived (betrayed, deluded) me?
26 And Laban said, Not is done thus in our place to give the small
(little, younger)
to the face of the firstborn. 27 Fulfill this week, and we will
give her to you also ta-this one in the service
which you shall serve with me yet (still) another seven years.
28 And
Jacob
did so, and fulfilled this week: and was given to him ta-Rachel, his daughter, to him
for a wife. 29 And Laban gave to Rachel, his daughter, ta-Bilhah, his female servant,
to
her for a female servant. 30 And had gone also to Rachel, and
loved
also ta-Rachel than Leah,
and
served with him yet (still) another seven years. 31 And hwhy saw that Leah
was hated, and
opened ta-her womb: and Rachel was
barren.
Reuben did things that caused
him to lose his firstborn blessing and Jacob gave, in many ways, the
firstborn blessing to Joseph instead, through the manifestation of
giving him a long coat.
Jacob did this, because he thought he was promised Rachel to him by
Laban, but received Leah instead from the sneakiness of Laban, Jacob's
father-in-law.
Monte Judah of Lion and Lamb
Ministries noted that this could apply to a man who was divorced
by his first wife and is currently married to another wife. The husband
of the first wife that had children should get the same treatment from
this week's Torah portion passage.
Also, Jacob recognized Reuben as his strength, which is noted in the
Torah portion of Va-Y'khi, in the book of Genesis
Genesis 49:3 Reuben, you are my
firstborn, my power, and the first of my might, the
excellency (superiority, remainder)
of dignity (exaltation), and the excellency (superiority, remainder) of strength:...
Verses eighteen through
twenty-one
18 If shall belong to a man a
stubborn and rebellious son who shall not listen in the voice of his
father and in the voice of his mother, and they have chastised
him, and shall not listen to them: 19 and his father
and his
mother, they shall grab (lay hold)
on him,
and
they shall bring him out to the Elders of his city
and to the gate of his place; 20 And they shall
say to
the Elders of his city, This stubborn and rebellious son of ours
does
not listen in our voice; is a glutton and a drunkard. 21 And all of the
men
of his city, they shall stonecast (pilecast,
pilestone, heapcast, stone) him on the stones, and shall
die: and you
shall consume (burn away, fuel away) the evil from your nearness;
and all of Israel, they shall
hear, and they
shall revere (give awe, fear).
Notice the emphasis is "listening to the parents", meaning to give
weight and to submit to "the words"
of the parents and doing the words of the parents. This is based on the
Fifth Word (Commandment) of
honoring one's parents, which is noted in the Torah portion of Yithro,
in the
book of Exodus
Exodus 20:12 Honor (Give weight) ta-your father
and ta-your mother,
by that, your days may
be lengthened (long)
upon the ground which hwhy, your Elohim,
is giving to you.
The act of honoring one's parents includes "listening" to them.
Looking at today's generation in our society, there have been more and
more children
who are not listening to their parents, and becoming more rebellious
against their parents than ever in any generation. This generation
today is nicknamed "the Millenial Generation". This is what Yeshua
noted regarding children acting against parents, which is noted in the
Gospel of Matthew
Matthew10:21 And the brother
shall deliver up the brother to death, and the father the child: and
the children shall rise up against their parents, and cause them to be
put to death.
There are many factors
for this cause in the rebellion of this generation, including the
spiritual cause. Monte Judah of Lion and Lamb Ministries as
well as
other Hebriac Roots/Messianic teachers realized that based on these
circumstances, we are "the Last Generation" before the Seven Years
Tribulation occurs. We as believers are to also honor our parents by
listening to
their words as long as we live with them until we find a mate and get
married and leave our parent's homes and have children. Those who have
children are to have their children listen to them as well.
Indirectly related, Moses told the Israelites that if they listen
to the Word of hwhy, they and their
land would prosper, get the rains in their due times and receive the
fruits of their obedience in their listening to the Word of hwhy. But throughout the
Tanakh, since their settlement in the land, they disobeyed the Word
of hwhy by not listening
to the Words of hwhy. Judges and
prophets have came and went confronting them to repent and follow the
Words of hwhy again and again,
and to listen to them as well.
Verses twenty two and twenty
three
22 And if shall be against a man a sin of judgment (ordinance) of
death, and will die [(shall be put to death)], and you shall hang
him
upon a tree: 23 You
shall not have stay (leave)
his carcass (flabby carcass) upon the tree, for burying, you shall bury
in that
day; for is a despisement (accursed) of Elohim of a hanging; and
you
shall
not defile (make unclean) ta-your ground
which hwhy, your Elohim,
is giving to you
of an inheritance.
Yeshua fulfilled this week's Torah portion passage, which is noted in
the
apostle Paul's letter to
the assembly in Galatia
Galatians 3:13
Messiah hath
redeemed us from the curse of the Torah, being made a curse for us: for
it is written, Cursed is every
one that hangeth on a tree:
Yeshua
was crucified on the day of Passover, on the fourteenth day on the
month of Aviv/Nissan at 9
AM, and was taken down at 3 PM. The Pharisees were required to not keep
the
men on the crosses based on this week's Torah portion passage, which is
noted of the Gospel of John
John 19:31
The Jews
therefore,
because it was the Preparation [Passover], that the bodies
should not remain upon
the cross on the Shabbath day, for that Shabbath day was an high
day, [the first day of Unleavened Bread, the next day]
besought Pilate that their legs might be broken, and that they might be
taken away....38 And after this, Joseph of Arimathaea,
being
a
disciple of Yeshua, but secretly for fear of the Jews, besought Pilate
that he might take away the Body of Yeshua: and Pilate gave him leave.
He came therefore, and took the Body of Yeshua. 39 And there
came
also Nicodemus, which at the first came to Yeshua by night, and brought
a mixture of myrrh and aloes, about an hundred pound weight.
40 Then took they the Body of Yeshua, and wound it in linen
clothes with the spices, as the manner of the Jews is to bury. 41 Now
in the place where he was crucified there was a garden; and in the
garden a new sepulchre, wherein was never man yet laid. 42 There laid
they Yeshua therefore because of the Jews' preparation day [Passover];
for the
sepulchre was nigh at hand.
This Gospel of John passage occurred on the same day of Passover, which
has now
been revealed to be on Wednesday morning through the afternoon, because
if
they left Yeshua on the
tree by sunset, which would be the first day of the Feast of Unleavened
Bread, which was a high Shabbath, on Wednesday night, it would have
nullified Yeshua to be
the Messiah. Thus this Commandment in this week's Torah portion passage
would have been
violated. Also, Yeshua would not have been able to start the first day
of his burial on the first day of the Feast of Unleavened Bread for the
next three days until the start of the fourth day, which occurred on
Saturday at sundown for the first day of the fifty day count to the
Feast of Shavuoth.
Also, as I noted earlier that the beginning of the decline of Adam and
Khavah (Eve) was the result of partaking of the tree which they were
not to eat that would result in their long term decline to their death.
This could also relate to Yeshua being crucified on the tree to redeem
what Adam and Khavah (Eve) did in eating from the wrong tree.
!!!hwhy Kl dbk
CHAPTER
22
Deuteronomy
22:1-30
(22:1-23:1 In the Hebrew)
Deu 22:1 You
shall not
see ta-the ox of
your brother or ta-his lamb go astray (pushed
away, driven
away, outcasted),
and you were veiled (hid) from them:
that returning, you shall return them to your brother. 2 And if
your
brother is not near to you, and you do not know him, and you shall
add (gather) him to the midst of your house, and shall be with you
until your
brother seeks him, and shall restore him to him. 3 And so you
shall do
to his
donkey; and so you shall do to his clothing; and so you shall do all
of the lost (wandered) of your brother which she loses (wanders) from
him,
and you have found
her: you are not able to veil (hide) them.
4 You shall not see ta-a donkey
of your brother or
his ox fallen in the
way, and you veil (hide) from them: that rising, you shall rise with
him.
5 Shall not be a vessel of a valiant (mighty) man upon a woman, and
a
valiant (mighty) man shall not wrap a clothing (dress) of a woman: for
anyone (all) doing
these
are an
abomination (abhorrence) at (of) hwhy, your
Elohim.
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.
8 When you build a new house, and you shall do (make) a parapet (guard
rail) for your
roof (housetop), and you will not put bloods on your house, when shall
fall the
fallen one from him.
9 You shall not seed (sow) your vineyard with diverse kinds (two
kinds): lest the
fullness (ripeness) of your seed which you have
sown and the
produce of your vineyard, she shall be desanctified (unholy,
desecrated).
10 You shall not plow on an ox and on a donkey together.
11 You shall not wrap (wear) mixed garment entities (linsey-woolsey) of
wool and of
flax together.
12 You shall make twisted threads for yourself
upon the four quarters of your covering (concealment, raiment) which
you shall cover
(conceal) on her.
13 If a man shall take a wife, and goes to her, and hates her, 14 and
puts exploiting (abusive) words to her, and goes out an evil name
upon her, and
says, I had to my taking ta-this woman, and I drew
near to her, I did not find to her tokens of virginity (virgin tokens):
15 And shall
take the father of the young girl and her mother, and they shall bring
out ta-the tokens
of virginity (virgin tokens) of
the
young girl to the Elders of the City at the gate: 16 And the
father of the young girl shall say to the Elders, I gave ta-my
daughter to
this man for a wife, and hates her; 17 and behold, he has put exploiting
(abusive) words, to say, I have not found of your daughter tokens of
virginity (virgin tokens);
and these are the tokens of virginity (virgin tokens) of my daughter.
And they shall
spread the cloth to the face of the Elders of the City. 18 And
the Elders of that
City, they shall take ta-the man, and
they shall
chastise (punish)
him; 19 and they shall penalize (fine) him a hundred of silver, and
they
shall be given to the father of the young girl, for an evil
name has gone out (went out) upon a virgin of Israel: and she shall be
to
him for
a wife; shall
not be able to send her away all of his days. 20 And if this
word shall be true, they have not found the tokens of virginity (virgin
tokens) of the
young
girl: 21 and they shall bring out the young girl to the entrance of the
house of
her father, and the men of her city, they shall skullcast (skullstone,
weightcast, stonecast)
her on
the
stones, and shall die of her: for has done of herself folly in Israel
to
fornicate (commit harlotry) at
the house of her father: and you shall consume (fuel away burn away) the evil from your
nearness.
22 If a man shall be found
laying
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 (fuel away burn away) the evil from Israel.
23 If shall be a young girl, 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 (skullstone,
weightcast, 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 which had humbled ta-the wife of
his neighbor: and
you shall consume (fuel away burn away) the evil
from your nearness.
25 And if in the field the man shall find ta-the young
girl that is
betrothed, and the man seizes on her, and lays with her: and the man
shall die which layed with her by his aloneness: 26 and to the
young
girl you shall not do a word; was not to the young girl the sin of
death: for as which shall arise a man upon his neighbor, and slays
(murders) him a
soul, so is this word: 27 for was found of her in the field, and the
young
girl of the betrothed one cried out, and was not salvation to
her.
28 When a man shall find a young girl, a virgin, who is not
betrothed, and grabs (manipulates, surprises) her, and lays with her,
and they
are found; 29
and the man that layed with her shall give to the father of the
young girl fifty of silver, and she shall be to him for a
wife; under which has humbled her, is not able at sending her away
all of his
days.
30 A man shall not take ta-a wife of
his father, and not
shall
uncover (expose) the skirt of his father.
(NOTE: Not all verses will have
comments)
Verses one through three
1 You
shall not
see ta-the ox of
your brother or ta-his lamb go astray (pushed
away, driven
away, outcasted),
and you were veiled (hid) from them:
that returning, you shall return them to your brother. 2 And if
your
brother is not near to you, and you do not know him, and you shall
add (gather) him to the midst of your house, and shall be with you
until your
brother seeks him, and shall restore him to him. 3 And so you
shall do
to his
donkey; and so you shall do to his clothing; and so you shall do all
of the lost (wandered) of your brother which she loses (wanders) from
him,
and you have found
her: you are not able to veil (hide) them.
Mark Biltz of El Shaddai
Ministries noted that this was an act for a
brother to return the items and animals with no questions asked,
and the
brother is not to make the items and animals as a "finders, keepers,
losers, weepers" mentality against the owner.
Mark also noted that the brother who has possession of the owner's
items
and animals is not to ask or require compensation and payback for all
of the
time and expenses the brother had to take care of the items and
animals no matter how long it takes for the owner to find them.
Indirectly related, good example of lost and found is the Parable of
the Prodigal Son, which is noted in the Gospel of Luke
Luke 15:3 And he spake this
parable unto them, saying, 4 What man of you, having an hundred
sheep, if he lose one of them, doth not leave the ninety and nine in
the wilderness, and go after that which is lost, until he find it? 5
And when he hath found it, he layeth it on his shoulders, rejoicing.
6 And when he cometh home, he calleth together his friends and
neighbours, saying unto them, Rejoice with me; for I have found my
sheep which was lost. 7 I say unto you, that likewise joy shall be
in heaven over one sinner that repenteth, more than over ninety and
nine just persons, which need no repentance. 8 Either what woman having
ten pieces of silver, if she lose one piece, doth not light a candle,
and sweep the house, and seek diligently till she find it? 9 And
when she hath found it, she calleth her friends and her neighbours
together, saying, Rejoice with me; for I have found the piece which I
had lost. 10 Likewise, I say unto you, there is joy in the presence of
the angels of God over one sinner that repenteth. 11 And he said,
A certain man had two sons: 12 And the younger of them said to his
father, Father, give me the portion of goods that falleth to me. And he
divided unto them his living. 13 And not many days after the
younger son gathered all together, and took his journey into a far
country, and there wasted his substance with riotous living.
14 And when he had spent all, there arose a mighty famine in that
land; and he began to be in want. 15 And he went and joined
himself to a citizen of that country; and he sent him into his fields
to feed swine. 16 And he would fain have filled his belly with the
husks that the swine did eat: and no man gave unto him. 17 And when he
came to himself, he said, How many hired servants of my father's have
bread enough and to spare, and I perish with hunger! 18 I will arise
and go to my father, and will say unto him, Father, I have sinned
against heaven, and before thee, 19 And am no more worthy to be
called thy son: make me as one of thy hired servants. 20 And he
arose, and came to his father. But when he was yet a great way off, his
father saw him, and had compassion, and ran, and fell on his neck, and
kissed him. 21 And the son said unto him, Father, I have sinned
against heaven, and in thy sight, and am no more worthy to be called
thy son. 22 But the father said to his servants, Bring forth the
best robe, and put it on him; and put a ring on his hand, and shoes on
his feet: 23 And bring hither the fatted calf, and kill it; and
let us eat, and be merry: 24 For this my son was dead, and is
alive again; he was lost,
and is found. And they began to be merry.
In
the Parable of the Prodigal Son, the
younger brother is a representation of the Lost Ten Tribes of the
Northern House of Israel who were exiled into Assyria aroudn 722 BC,
and the other brother is a representation of
Southern House of Judah. Yeshua came to save the world, including the
Lost Ten Northern Tribes of Israel, which is based in the Gospel
Matthew
Matthew15:24 But He answered
and said, I am not sent but unto the Lost Sheep of the House of Israel.
Don't forget that the Southern House of Judah still has the Tanakh, and
they were not divorced by hwhy,
in which they were not lost. Whereas, the
Northern House of Israel, a.k.a. Ephraim, or Joseph, were divorced and
lost. Yeshua came to earth to save the "Lost Sheep" of the Lost Ten
Tribes
of the Northern House of Israel.
Verse four
4 You shall not see ta-a donkey
of your brother or
his ox fallen in the
way, and you veil (hide) from them: that rising, you shall rise with
him.
It is probable that Yeshua based this week's Torah portion passage in
His confrontation to the
Pharisees, which is noted in the Gospels of Matthew and Luke
Matthew 12:9 And
when He
was departed thence, He went into their synagogue: 10 And,
behold,
there was a man which had his hand withered. And they asked Him,
saying, Is it lawful to heal on the Shabbath days? That they might
accuse Him. 11 And He said unto them, What
man shall
there be among you, that shall have one sheep, and if it fall into a
pit on the Shabbath day, will he not lay hold on it, and lift it out?
12 How much then is a man better than a sheep? Wherefore it is
lawful to do well on the Shabbath days. 13 Then saith He to the man,
Stretch forth thine hand. And he stretched it forth; and it was
restored whole, like as the other. 14 Then the Pharisees went out, and
held a council against Him, how they might destroy Him.
Luke
14:1 And it came to
pass, as he went into the house of one of the chief Pharisees to eat
bread on the Shabbath day, that they watched Him. 2 And, behold, there
was a certain man before Him which had the dropsy. 3 And
Yeshua
answering spake unto the Lawyers and Pharisees, saying, Is it lawful to
heal on the Shabbath day? 4 And they held their peace. And he
took
him, and healed him, and let him go; 5 And answered them,
saying, Which
of you
shall have a donkey or an ox fallen into a pit, and will not
straightway
pull him out on the Shabbath day?
6 And they could not answer
Him again to these things.
Verse five
5 Shall not be a vessel of a valiant (mighty) man upon a woman, and
a
valiant (mighty) man shall not wrap a clothing (dress) of a woman: for
anyone (all) doing
these
are an
abomination (abhorrence) at (of) hwhy, your
Elohim.
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.
8 When you build a new house, and you shall do (make) a parapet (guard
rail) for your
roof (housetop), and you will not put bloods on your house, when shall
fall the
fallen one from him.
9 You shall not seed (sow) your vineyard with diverse kinds (two
kinds): lest the
fullness (ripeness) of your seed which you have
sown and the
produce of your vineyard, she shall be desanctified (unholy,
desecrated).
10 You shall not plow on an ox and on a donkey together.
11 You shall not wrap (wear) mixed garment entities (linsey-woolsey) of
wool and of
flax together.
12 You shall make twisted threads for yourself
upon the four quarters of your covering (concealment, raiment) which
you shall cover
(conceal) on her.
This was the ancient form of homosexuality and lesbianism, especially
during Biblical times, and it is based from the Canaanites who did this
kind of practice, which is noted in the Torah portion of Akharey Moth,
in the book
of Leviticus
Leviticus 18:26 And you, you
shall guard, (keep, observe), ta-My Statutes
and ta-My Judgments, and you shall
not do (act) from any of these abominations (disgustingness, detestables, abhorrences) at the native and the
stranger
that
sojourns in your
midst: 27 for the men of the land who are
to your faces have
done ta-all of these
abominations (disgustingness, detestables,
abhorrences), and the land, she is defiled (polluted, unclean);
The next earliest record, by far, was in the Greek
era, in Greek
plays, where men were dressed like women to play women's roles. It has
been
occurring a lot in our society today which is now the worst in human
history, now
that a major ruling by the courts recently gave the green light to make
homosexuality an equal status to heterosexuality, and "transgenderism"
has now become a new normal in the world's society. We are guaranteed
to
be nearing the Seven Years Tribulation, and I believe it is knocking at
the door as of August 20, 2018.
Verses six and seven
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.
This
is another commandment with the same message, which is noted in
the Torah portion R'ey, in the
book of Deuteronomy
Deuteronomy 14:21 ...You shall not
boil a kid in the milk of his mother.
This week's Torah portion passage would be an act of mockery by an
Israelite to take the parent with
its young. Monte
Judah of Lion and Lamb
Ministries noted that letting the mother bird go is an act of
mercy. I would also
say
that the act of mercy also implies to not to cook the kid in his
mother's milk as well, and if one did, it would be an act of a
hardened heart, the same way for letting the mother go and not killing
her. This
is based on The Fifth Word (Commandment) to honor your
mother and father, which is noted in the Torah portion of Emor, in the
book
of Exodus
Exodus 20:12 Honor (Give weight) ta-your father
and ta-your mother,
by that, your days may
be lengthened (long)
upon the ground which hwhy, your Elohim,
is giving to you.
One killing a mother with the young is no
different than rebelling against one's own mother and father. Boiling a
kid in his mother's milk is an act of mockery against the mother that
bore the kid, and would be no different if that person did it against
one's own mother and father.
Monte
Judah also noted that it is natural for a mother
bird to protect her young.
Notice in verse seven of this week's Torah portion passage that the
words "you" and "yourself" are boldened in pink. In Hebrew grammar, in
the Hebrew text, they are noted in the feminine singular gender.
What hwhy
is telling us is that He wanted their souls to take the sons only, so
that their souls will be well. We as believers in Yeshua took the Son
of Elohim, Yeshua, to our souls, by that, our souls will be "eternally
well".
!!!hwhy Kl dbk
Verse nine
9 You shall not seed (sow) your vineyard with diverse kinds (two
kinds): lest the
fullness (ripeness) of your seed which you have
sown and the
produce of your vineyard, she shall be desanctified (unholy,
desecrated).
This is a recall of the Torah portion of K'doshim, in the book of
Leviticus
Leviticus 19:19 You shall keep ta-My Statutes. You shall not
copulate (crossbreed, make squat) two kinds on your cattle: You shall
not seed diverse kinds (two
kinds) of your
field: and shall not ascend (come up)
upon you a
garment
of two kinds of mixed garment entities (of linsey woolsey).
A possible reason for this, because each kind of grapes and each kind
of
produce have their own unique pace of growth stages and maturity.
Unfortunately, growers and scientists have done this to some produce
already. For example, in relation to apples, one apple named Apple
Glory is a cross breed between a Fuji apple and a Golden Delicious
apple.
Verse ten
10 You shall not plow on an ox and on a donkey together.
An
example would be that the two animals have different pace speeds. An ox
is a little
bigger and stronger than the donkey, and it would take the donkey more
energy to
keep up with the ox. Also a donkey sometimes wants to be stubborn and
wants to stop on its own accord while the bull wants to keep moving,
thus hindering the flow of the pace. But a more revealing perspective,
which I give the
glory to hwhy
for revelaing this to me, is that the ox is "kosher" for
sacrifice to the Altar
of hwhy,
whereas the donkey is "not kosher" for sacrifice to the Altar of hwhy.
In other words, hwhy
was saying to not to yoke "a clean animal and an unclean animal
together".
Indirectly related, in the Brith Khadashah (the New Covenatnt),
theapostle Paul applied
this week's Torah portion passage to
believers and non-believers, which is noted in his letter to the
assembly in Corinth
2 Corinthians
6:14 Be ye not
unequally yoked together with unbelievers: for what fellowship hath
righteousness with unrighteousness? And what communion hath light with
darkness? 15 And what concord hath Messiah with Belial? Or
what
part hath he that believeth with an infidel? 16 And what
agreement
hath the Temple of hwhy with idols? For ye are the
Temple of the Living Elohim;
as hwhy hath said,
I will dwell in
them, and walk in them; and I will be their Elohim, and they shall be
My People. 17 Wherefore come out from among them, and be ye separate,
saith hwhy, and touch
not the unclean
thing; and I will receive you, 18 And will be a Father unto you, and ye
shall be My sons and daughters, saith hwhy Almighty.
Verse eleven
11 You shall not wrap (wear) mixed garment entities (linsey-woolsey) of
wool and of
flax together.
This
is also a recall of the Torah portion of K'doshim, in the book of
Leviticus
Leviticus 19:19 You shall keep ta-My Statutes. You shall not
copulate (crossbreed, make squat) two kinds on your cattle: You shall
not seed diverse kinds (two
kinds) of your
field: and shall not ascend (come up)
upon you a
garment
of two kinds of mixed garment entities (of linsey woolsey).
In the King James Version, it is translated as linen.
Looking at the word LINEN
The Hebrew word or linen
is "peesh-teh"- Peh, Shin, Tet, Heh (hjsp).
It is from Strong's Concordance number 6593, and its definition
From the
same as H6580 as in the sense of comminuting; linen (that is, the
thread, as carded): - flax, linen.
from 6580 "pash" (sp), and its definition
Probably from an
unused root meaning to disintegrate; stupidity (as a result of
grossness or of degeneracy): - extremity.
The problem
with this translation is that there are two Hebrew words already for
the English translation. The most popular and most commonly used Hebrew
word for linen is "sheysh" (ss),
and a lesser known Hebrew word used for
linen is "bahd" (db)
(Exodus 28:42), possibly where we get our Modern English word "body".
The Hebrew word "peeshteh" is
commonly translated as "flax" in the Torah, as during the Exodus, when
the barley
and the flax were smitten during the plagues in Egypt. Therefore, the
English word "flax" in my opinion is the more correct translation. The
purpose of this
Commandment is that the wool
comes from an "animal", and the flax comes from a "plant". In other
words, the intent of this verse is to say not to mix "animal" and
"plant" threads together.
!!!hwhy Kl dbk
Verse twelve
12 You shall make twisted threads for yourself
upon the four quarters of your covering (concealment, raiment) which
you shall cover
(conceal) on her.
This is taken from the Torah portion of Sh'lakh L'kha, in the book of
Numbers
Numbers 15:37 And hwhy
spoke to Moses, to say,
38 Speak to the Sons of Israel, and you shall say to
them:
and they shall do (make)
for themselves tassels (fringes) upon the corners (wings) of their
garments for their
generations, and they shall give upon the tassels (fringes) of the
corners (wings) a
thread
of blue: 39 And shall be to you for a tassel (fringe),
and you
shall
look
upon him, and you
shall
remember ta-all of the Commandments
of hwhy, and you
shall
do them; and
you shall not search (tour) after your
hearts and after your
eyes which you
go
whoring (fornicate) after them: 40 By that you shall remember, and you
shall do
ta-all of My Commandments, and
you
shall be Sacred Ones (Holy
Ones) to your Elohim.
41 I am hwhy, your
Elohim, which I
brought you out from
the land of Egypt, to be to you
for Elohim: I
am hwhy, your Elohim.
The
tassels are to only have "one" string of blue, and not more than
one. The
purpose of having that one thread of blue in the tassels is to know
that
the Commandments
of hwhy
are from "the heavens" and to remember His Heavenly Commandments,
because they are "His Kingdom's Commandments", which came from the
Kingdom of
Heaven, to show that there is only one set of Commandments. The
heavenly skies
are of the color blue, and that is why the blue thread, which gives us
the heavens-earth connection.
!!!hwhy Kl dbk
This
connects to what Yeshua said in the Gospel of Matthew
Matthew 6:33 But
seek ye
first the Kingdom of hwhy, and His
Righteousness; and
all of these things shall be added unto you.
When
one seeks the blue thread, it is seeking the Kingdom of hwhy.
Notice
in this week's Torah portion passage that "yourself" is boldened
in pink. In Hebrew grammar, in the
Hebrew text, it is noted in the feminine singular gender. What hwhy
is telling us is that He wanted their souls to look upon the tassels
and remember the Commandments. A good part of us as believers in Yeshua
wear tassels, and remember the Commandments that we live as best as we
can, and remember that Yeshua is the Word of the Commandments.
!!!hwhy Kl dbk
On the part of
the "Avinu", or "Our Father" prayer, Yeshua also says this part for us
to pray, also in the Gospel of Matthew
Matthew 6:10 Thy
kingdom
come. Thy
will be done as in the heavens, so is on
the earth.
It is commonly translated to say the earth first, but as Jonathan Cahn
of Beth Israel Worship Center
noted in his "Sapphires" magzine that in
the Greek text, it gives "the heavens" first, then the earth. This
makes sense, because throughout the Tanakh, it has noted "the heavens"
first. The best example is noted in the Torah portion of B'reyshith, in
the book of Genesis
Genesis 1:1 In
the
first/beginning, Elohim
created ta
the Heavens and ta-the Earth.
We
as believers in the Messiah are doing His Commandments on the earth
which came from
the Kingdom of Heaven. Hence, His will be done in earth as it is done
in
heaven.
This is a sketch example of a tassel with one thread of blue
Looking at the following words:
TASSELS
The Hebrew word for tassels in
the Numbers passage is
"tsee-tseeth"- Tsade, Yod, Tsade, Tav (tuyu).
It is from Strong's Concordance number 6734, and its definition
Feminine
of H6731; a floral or wing like projection, that is, a fore lock of
hair, a tassel: - fringe, lock.
from 6731 "tseets" or "tseeyts" (Uu
or
Uyu),
and its definition
From
H6692; properly glistening, that is, a burnished plate; also a flower
(as bright colored); a wing (as gleaming in the air): - blossom,
flower, plate, wing.
from 6692 "tsoots" (Uwu),
and its definition
A
primitive root; to twinkle, that is, glance; by analogy to blossom
(figuratively flourish): - bloom, blossom, flourish, shew self.
The
Hebrew word "tsee-tseeth" used in the Hebrew text in this chapter, that
references to remember the Commandments of hwhy, tells
us the tassels are feminine, because the Commandments of hwhy
are
feminine
CORNER
The
Hebrew
word for corner of the Numbers passage is "kah-naph"-
Kuph, Nun, Peh Tsophit (Pnq)
It is from
Strong's Concardance number 3671, and its definition
From
H3670; an edge or extremity; specifically (of a bird or army) a wing,
(of a garment or bed clothing) a flap, (of the earth) a quarter, (of a
building) a pinnacle: - + bird, border, corner, end, feather
[-ed], X flying, + (one an-) other, overspreading, X quarters, skirt, X
sort, uttermost part, wing ([-ed]).
from 3670 "kah-naph", and its
definition
A
primitive root; properly to project laterally, that is, probably
(reflexively) to withdraw: - be removed.
This is where we get our English
word "canope". This is in a way saying that we are putting the Torah
from the heavens on the "canope" of our garments.
In
verse thirty nine of the Sh'lakh L'kha passage, hwhy
was basically saying was that we cannot trust our hearts and eyes,
because
they are evil. The word for "search" is the same Hebrew word "toor" (rwt),
which is noted in the Torah portion of Sh'lakh L'kha, in the book of
Numbers, when the twelve spies went to search the land. In other words,
we are not to "tour" our
hearts and our eyes, like the ten spies that searched the land did.
This was supported by the prophet Jeremiah regarding the
heart, which he noted in his book
Jeremiah 17:9 The heart is
deceitful above all things, and desperately wicked: who can know it?
The
apostle John noted that these things are lovers of the world, which are
noted in his epistle
1 John 2:15 Love not the
world, neither the things that are in the world. If any man love the
world, the love of the Father is not in him. 16 For all that is
in the world, the lust of the flesh, and the lust of the eyes, and the
pride of life, is not of the Father, but is of the world.
17 And the world passeth away, and the lust thereof: but he that
doeth the Will of the Lord abideth for ever.
Also,
the
pride of life comes from the heart. This is supported by the prophet
Jeremiah, which he noted in his book
Jerermiah 49:15 For, lo,
I will make thee small among the heathen, and despised among men.
16 Thy terribleness hath deceived thee, and the pride
of thine heart, O thou that dwellest in the clefts of the rock,
that holdest the height of the hill: though thou shouldest make thy
nest as high as the eagle, I will bring thee down from thence,
saith hwhy.
That
is why we as believers need to depend on hwhy,
our Heavenly Father, through Yeshua, the Messiah, because we cannot do
it in our own strength and
our own effort. We need the tassels to remind us to follow His Will
and His Commandments.
This "one blue thread" also symbolizes "Yeshua, the
Living Word" made flesh, which is noted in the Gospel of John
John 1:1 In
the beginning was the Word, and the Word was with Elohim, and the Word
was Elohim. 2 The Same was in the beginning with Elohim.
3 All things
were made by Him; and without Him was not any thing made that was made.
4 In Him was Life; and the Life was the Light of men. 5 And the
Light
shineth in darkness; and the darkness comprehended Him not....
14 And
the Word was made Flesh, and dwelt among us, (and we beheld His Glory,
the Glory as of the Only Begotten of the Father,) full of Grace and
Truth.
Ever wondered why the Jewish people don't have "the one blue thread"
included in their tassels? I have a theory: For one,
they have no excuse in general to have it on, because it is in their
Torah. But second, though they don't do it concsiously today, at one
point in time, they somehow knew that the one blue thread was symbolic
to Yeshua, the Living Word made flesh. They somehow have made a
decision to remove the one blue thread from their tassels from publicly
displaying it, because they were afraid that their Jewish people would
see it and figure out that it would be connected to Yeshua, the
symbolic One Blue Thread, who is the Living Word made Flesh. Also, they
were afraid that if the Jews figured it out, being political as they
were and still are today, they were afraid that if the Jews figured it
out, they would leave the Judaism religion and turn to follow Yeshua. A
good example of this is the earliest account known, where the Jewish
religious authorities, in many ways, expressed their fear that the
people would follow Yeshua, which is noted in the Gospel of John
John 12:9 Much People of
the Jews therefore knew that he was there: and they came not
for Yeshua's sake only, but that they might see Lazarus also, whom He
had raised from the dead. 10 But the Chief
Priests consulted that they might put Lazarus also to death; 11 Because that by
reason of him many of the Jews went away, and believed on Yeshua.
12 On the next day much People that were come to the Feast, when
they
heard that Yeshua was coming to Jerusalem, 13 Took branches of palm
trees, and went forth to meet Him, and cried, Hosanna: Blessed is the
King of Israel that cometh in the Name of hwhy.
14 And Yeshua, when He had found a young donkey, sat thereon; as it is
written, 15 Fear not, Daughter of Sion: behold, thy King cometh,
sitting on an donkey's colt. 16 These things understood not His
disciples at the first: but when Yeshua was glorified, then remembered
they that these things were written of Him, and that they had done
these things unto Him. 17 The People therefore that was with Him when
He called Lazarus out of his grave, and raised him from the dead, bare
record. 18 For this cause the People also met Him, for that they heard
that He had done this Miracle. 19 The Pharisees
therefore said among themselves, Perceive ye how ye prevail nothing?
Behold, the world is gone after Him.
Based
on the Gospel of John's passage, the
Jewish Rabbis feared this as well, and this is possibly why they have
decided to remove
the one blue thread which is still in effect to this day.
There is a Brith Khadashah (the New Testament) account regarding these
tassels, which is noted in the Gospels of Matthew and Luke
Matthew 9:20 And, behold,
a woman, which was diseased with an issue of blood twelve years, came
behind Him, and touched the hem of His Garment: 21 For she said within
herself, If I may but touch His Garment, I shall be whole. 22 But
Yeshua turned Him about, and when He saw her, He said, Daughter, be of
good comfort; thy faith hath made thee whole. And the woman was made
whole from that hour.
Luke 8:43 And a woman having
an issue of blood twelve years, which had spent all her living upon
physicians, neither could be healed of any, 44 Came behind Him,
and touched the Border of His Garment: and immediately her issue of
blood stanched. 45 And Yeshua said, Who touched Me? When all denied,
Peter and they that were with Him said, Master, the multitude throng
Thee and press Thee, and sayest Thou, Who touched Me? 46 And Yeshua
said, Somebody hath touched Me: for I perceive that Virtue is gone out
of Me. 47 And when the woman saw that she was not hid, she came
trembling, and falling down before Him, she declared unto Him before
all the People for what cause she had touched Him, and how she was
healed immediately. 48 And He said unto her, Daughter, be of good
comfort: thy faith hath made thee whole; go in peace.
Looking at the words HEM and BORDER
The Greek word for hem and
border is "kraspedon" (kraspedon). It is from Strong's Concordance
number 2899, and its defintion
Of uncertain
derivation; a margin, that is, (specifically) a fringe or tassel:
- border, hem.
This proves that Yeshua was following this week's Torah portion passage
Himself by wearing
these tassels while on the earth, because He is the Word manifested in
the Flesh.
!!!hwhy Kl dbk
CHAPTER
23
Deuteronomy
23:1-25
(23:2-26 In the Hebrew)
Deu 23:1 A
wounded, a mutilated (collapsed), and a cut penis shall not enter in
the
Assembly of hwhy.
2 A mixed bastard shall
not enter in the Assembly of hwhy; also the
tenth generation
shall not enter of him in the Assembly of hwhy. 3 An
Ammonite and a Moabite shall not enter in the Assembly of hwhy; also the
tenth generation
shall not enter of them in the Assembly of hwhy unto ages:
4 upon the word
which they did not encounter (meet) you
on the bread and on the water in the way, in
your coming out from
Egypt; and of the which was hired upon you ta-Balaam, son
of
Beor, from Pethor of Aram Naharaim, to despise
(curse) you. 5
And hwhy, your Elohim, was not
willing
to listen to Balaam; and hwhy, your Elohim,
converted for
you
ta-the
curse to a blessing,
for hwhy, your Elohim,
loves you. 6 You
shall not seek their peace and their goodness all of your days for
ages.
7
You shall not abhor (loathe) an Edomite; for he is your brother: you
shall not
abhor (loathe) an Egyptian; for you were a stranger (sojourner) in his
land.
8 The third generation of the sons which they shall birth to them
shall enter by
themselves in the Assembly of hwhy.
9 When you go out to the
camp upon your enemies, and you shall be guarded (kept, be hedged) from
every
evil word.
10 If shall be among you a man which shall not be clean from an
accident (happenstance, occurrence) at night, and shall go out
from outside by the Camp,
shall
not come to the midst of the Camp: 11 And shall be by the facing of
the
mixing period (evening) shall bathe in the water: and as the going of
the sun shall
come the midst of the Camp. 12 And a hand (hand area), she shall be
from the
outside by the Camp, and you shall go out there outside:
13 And a stake (peg), she shall be to you upon your spade (paddle,
weapon) [ear];
and shall be in
your sitting outside, and you shall dig in her, and you shall turn back
(?return?), and
you shall cover (conceal) ta-your
outgoing: 14 for hwhy, your Elohim,
is walking
in the nearness of your Camp to deliver you and to give your enemies to
your face; and your Camp shall be Sacred (Holy): and shall not seen
among you
exposed (naked) word and shall turn back ?(return?) from after you.
15 You shall not surrender (shut up) a slave to his master, the
servant,
which
has escaped to you from with his master: 16 shall dwell with you in
your nearness, in the place which shall be chosen in one of your gates
in
goodness (wellness) to him: you shall not oppress (maltreat) him.
17 She shall not be a female desanctifier (unholy one, whore) from the
Daughters of
Israel,
and shall not
be a male desanctifier (unholy one, homosexual) from the Sons of Israel.
18 You shall not bring the
hire (gift) of a whore (harlot, an adulterer) and the price of a dog
(?male prostitute?) at the House
of hwhy, your Elohim,
for any Vow
Offering: for both of these are also an abomination (abhorrence) at
(of) hwhy, your
Elohim.
19 You shall not lend of interest to your brother; lend of
interest of
silver,
lend of interest of food, lend of interest of any word that is of lent
of interest: 20
you
may lend of interest to a foreigner; and you shall not lend of interest
to your brother: by that, hwhy, your Elohim, shall bless
you in
all that your hand sends forth upon the Land which you are going there
to
possess (occupy) her.
21 When you vow a vow to hwhy, your
Elohim, you shall not delay (procrastinate) to repay (recompense,
restitute)
him: for
requiring, hwhy, your Elohim, shall require
from with you;
and shall be sin against you. 22 And if (when) you shall forbid
(forsake, make
idle) to vow, shall
not
be sin in you. 23 From going out of your lips, you shall guard (keep,
observe), and you
shall do; as the which you have vowed to hwhy, your Elohim,
of a Freewill
Offering which you have spoken on your mouth.
24 When you come in the vineyard of your neighbor, and you
may
eat grapes according to your soul at (of) your satisfaction; and you
shall
not give to
your vessel. 25 When you come on the stalks (arisen stalks) of
your
neighbor,
and you may pluck (strip off) the grain heads on your hand; and you
shall
not quiver (shake, move, wave) a sickle upon the
stalks
(arisen stalks) of your neighbor.
(NOTE: Not all verses will have
comments)
Verses two through nine
2 A mixed bastard shall
not enter in the Assembly of hwhy; also the
tenth generation
shall not enter of him in the Assembly of hwhy. 3 An
Ammonite and a Moabite shall not enter in the Assembly of hwhy; also the
tenth generation
shall not enter of them in the Assembly of hwhy unto ages:
4 upon the word
which they did not encounter (meet) you
on the bread and on the water in the way, in
your coming out from
Egypt; and of the which was hired upon you ta-Balaam, son
of
Beor, from Pethor of Aram Naharaim, to despise
(curse) you. 5
And hwhy, your Elohim, was not
willing
to listen to Balaam; and hwhy, your Elohim,
converted for
you
ta-the
curse to a blessing,
for hwhy, your Elohim,
loves you. 6 You
shall not seek their peace and their goodness all of your days for
ages.
7
You shall not abhor (loathe) an Edomite; for he is your brother: you
shall not
abhor (loathe) an Egyptian; for you were a stranger (sojourner) in his
land.
8 The third generation of the sons which they shall birth to them
shall enter by
themselves in the Assembly of hwhy.
9 When you go out to the
camp upon your enemies, and you shall be guarded (kept, be hedged) from
every
evil word.
The
purpose that these nations were noted, becuase the males either did
evil against the Sons of Israel, or it was not allowed for a period of
generations, as the Edomites and the Egyptians for the third generation
can come
into the Camp. This was hwhy's
Act of Mercy to the Edomites and the
Egyptians.
One Moabitess that came into the land of Israel was Ruth, from the book
of Ruth. We could roughly configure the time line she came into the
land of Israel by looking at the account the House of hwhy
was built, which is noted in the book of the Kings
1 Kings 6:1
And it came to
pass in the four hundred and eightieth year after the sons of Israel
were come out of the land of Egypt, in the fourth year of Solomon's
reign over Israel, in the month Zif, which is the second month, that he
began to build the House of hwhy....38 And
in the
eleventh year, in the month Bul, which is the eighth month, was the
house finished throughout all the parts thereof, and according to all
the fashion of it. So was he seven years in building it.
Roughly,
the Temple started about 956 BC and was finished about 949 BC during
the eleventh reign of King Solomon. King David started to reign around
1000 BC in Judah for 6 1/2 years and all of Israel for 33 1/2 years.
King David was thirty years old when he reign. This would take his
birth to about 1030 BC. His father, Jesse, had seven sons before David.
He
would have been roughly between thirty and forty years old having
David. This takes it to between 105o and
1060 BC. Jesse's father, Obed, could have been in his twenties when
Jesse was born. This would take it to around between 1090-1095 BC and
1080-1085 BC. Say it was
around 1100 BC that Ruth gave birth to Obed. That was about 151 years
prior to the
beginning of the Temple to be built, which it finished 480 years after
the Exodus. Since Moses made this Commandment to the People, It was 440
years
ago from the time hwhy's
Temple began to be built that Moses said this
verse to the Israelites. Take 151 years and subtract it from 440 years,
and it comes to 249 years later by the time Ruth came into the land of
Israel.
Now figuring a generation could have been between twenty and twenty
five years each,
multiplying that by ten generations, that would take it to between 200
years with a 49 years difference at the time of Moses, and 250 years
with one year before Moses said this. This would fit within the
timeline that Ruth the
Moabitess came into the land, and strongly probable that she was the
eleventh generation of a Moabite. That is why she had the right to go
into the land of Israel and become an Israelitess.
Verses thirteen and fourteen
13 And a stake (peg), she shall be to you upon your spade (paddle,
weapon) [ear];
and shall be in
your sitting outside, and you shall dig in her, and you shall turn back
(?return?), and
you shall cover (conceal) ta-your
outgoing: 14 for hwhy, your Elohim,
is walking
in the nearness of your Camp to deliver you and to give your enemies to
your face; and your Camp shall be Sacred (Holy): and shall not seen
among you
exposed (naked) word and shall turn back ?(return?) from after you.
We do not know if king Saul did this, but it was most likely that he
did not, which is noted in the book of the prophet Samuel
1 Samuel 24:1 And it came
to pass, when Saul was returned from following the Philistines, that it
was told him, saying, Behold, David is in the wilderness of Engedi.
2 Then Saul took three thousand chosen men out of all Israel, and
went to seek David and his men upon the rocks of the wild goats.
3 And he came to the sheepcotes by the way, where was a cave; and
Saul went in to cover his feet: and David and his men remained in the
sides of the cave.
This weeks Torah portion passage compares, if not supports the account,
which is noted in the Torah portion of B'reyshith, in the book of
Genesis
Genesis 3:8 And they
[Adam and Khavah (Eve)] heard ta-the Voice
of hwhy Elohim
walking
in the Garden by the breeze (wind) of the day:
It is probable that hwhy
can still walk on the Earth, even to this day.
Verses fifteen and sixteen
15 You shall not surrender (shut up) a slave to his master, the
servant,
which
has escaped to you from with his master: 16 shall dwell with you in
your nearness, in the place which shall be chosen in one of your gates
in
goodness (wellness) to him: you shall not oppress (maltreat) him.
In the Brith Khadashah (the New Covenant), the apostle Paul made an
exception to that rule, which is noted in his letter to Philemon
Philemon 1:1 Paul, a
prisoner of Yeshua Messiah, and Timothy, our brother, unto Philemon,
our
dearly beloved, and
fellowlabourer,... 10 I
beseech thee for my son,
Onesimus, whom I have begotten in my bonds: 11 Which in time
past
was to thee unprofitable, but now profitable to thee and to me:
12 Whom I have sent again: thou therefore receive him, that
is,
mine own bowels: 13 Whom I would have retained with me, that
in
thy stead he might have ministered unto me in the bonds of the Gospel:
14 But without thy mind would I do nothing; that thy benefit
should not be as it were of necessity, but willingly. 15 For
perhaps he therefore departed for a season, that thou shouldest receive
him for ever; 16 Not
now as a
servant, but above a servant, a brother beloved, specially to me, but
how much more unto thee, both in the flesh, and in the Lord? 17 If
thou count
me therefore a partner, receive him as myself.
18 If he
hath wronged thee, or oweth thee ought, put that on mine account;
19 I Paul have written it with mine own hand, I will repay it:
albeit I do not say to thee how thou owest unto me even thine own self
besides.
Onesimus was a servant runing away from his master. Then as he was
staying with Paul, he
received Yeshua by Paul and has now become a brother in the Messiah to
Philemon, his master, and
returned to him. The point is, Onesimus either was taught by his
master, Philemon, or he heard Philemon or Paul speaking this Torah
passage and
remembered it. Based on the circumstances, Philemon became a believer
in
Messiah, and knew of the apostle Paul. Philemon's servant, Onesmius,
most
likely was present with his master when Paul was around, teaching the
Gospel in Philemon's presence, and escaped to Paul and accepted Yeshua
into his life. When Onesimus stole money, he might have recalled this
Torah verse and applied it
by running away to Paul, because at the time, he had to have known that
Paul was in the vicinity, or in the next town. By rights, Paul could
have kept him, but because Onesimus became a brother in Yeshua and
repented, Paul returned him to his master.
Verse
seventeen
17 She shall not be a female desanctifier (unholy one, whore) from the
Daughters of
Israel,
and shall not
be a male desanctifier (unholy one, homosexual) from the Sons of Israel.
These
things occurred during the time of the Kings and the Prophets.
Some examples are noted in the book of the Kings and in the book of the
prophet Hosea
1 Kings 14:21 And
Rehoboam, son of Solomon, reigned in Judah. Rehoboam was forty and
one years old when he began to reign, and he reigned seventeen years in
Jerusalem, the city which hwhy did choose out of all the
Tribes of Israel, to put ta-His Name there. And his
mother's name was Naamah, an Ammonitess. 22 And Judah did evil in
the Eyes of hwhy, and they provoked him to
jealousy with their sins which they had committed, above all that their
fathers had done. 23 For they also built them high places, and
images, and groves, on every high hill, and under every green tree.
24 And
there were also male prostitutes in the land: and they did according to
all the abominations of the nations which hwhy cast out
before the Sons of Israel.
Hosea 4:14 I will not
punish your daughters when they commit whoredom, nor your spouses when
they commit adultery: for themselves are separated with whores, and
they sacrifice with harlots: therefore the People that doth not
understand shall fall.
Verses nineteen and twenty
19 You shall not lend
of interest to your brother; lend of interest of
silver,
lend of interest of food, lend of interest of any word that is of lent
of interest: 20
you
may lend of interest to a foreigner; and you shall not lend of interest
to your brother: by that, hwhy, your Elohim, shall bless
you in
all that your hand sends forth upon the Land which you are going there
to
possess (occupy) her.
It is obvious that this Commandment is not being practiced today. It
should have been applied to United States citizens from the banking
industries, college loan industries, credit card industries, etc, but
they are greedy, and have been continuously charging interest to those
who borrowed money.
Verses twenty four and twenty
five
24 When you come in the vineyard of your neighbor, and you
may
eat grapes according to your soul at (of) your satisfaction; and you
shall
not give to
your vessel. 25 When you come on the stalks (arisen stalks) of
your
neighbor,
and you may pluck (strip off) the grain heads on your hand; and you
shall
not quiver (shake, move, wave) a sickle upon the
stalks
(arisen stalks) of your neighbor.
Looking at the word STALK
(ARISEN STALK)
The
Hebrew word for stalk (arisen stalk)
head is "m'lee-lah"-
Mem, Lamed, Yod, Lamed, Heh (hlylm).
It is from Strong's
Concordance number 4425, and its definition
From
H4449 (in the sense of cropping (compare H4135)); a head of grain (as
cut off): - ear.
from 4449 "m'lahl" (llm),
and its definition
(Chaldee);
corresponding to H4448; to speak: - say, speak (-ing).
from 4448 "mah-lahl" (llm),
and its definition
A
primitive root; to speak (mostly poetical) or say: - say, speak, utter.
One
plucking the stalk heads and the grapes is symbolic to taking "the
Word" with
the intent to eat the Word, to ingest the Word and for the Word
to become part of
us.
!!!hwhy Kl dbk
CHAPTER
24
Deuteronomy
24:1-22
Deu
24:1 When a man
shall take a woman, and marries her, and shall be, if she does not find
favor (grace) in his eyes, for was found in her a word of disgrace
(nakedness):
and
shall write for her a Scroll of Divorce, and shall give in her hand,
and shall send
her away
from his house, 2 and shall go out from his house, and shall walk (go),
and
she
shall become to another man, 3 and the latter man hates her, and
writes for her a Scroll of Divorce, and gives in her
hand, and sends
her away from his house; or when (if) shall die the latter man which
took her to
himself for
a wife; 4 her first husband which had sent her away will not be able
for
returning to take her to be to himself for a wife after which was
defiled of her; for she is an abomination (abhorrence) to the Face of hwhy: and you
shall not cause to
sin ta-the Land
which hwhy, your Elohim,
is giving to you
of an inheritance.
5 When (If) a man shall take a new woman, shall not go out in the army
(muster), and
shall not go over upon him to any word: shall be free to his house of
one
year, and shall rejoice of ta-his woman
which was taken.
6 Shall not pledge the lower grain stone (lower mill stone) or
the wheel: for he
is a pledging soul.
7 If a man shall be found stealing a soul from his brothers from the
Sons of Israel, and makes merchandise (?heap sheaf?, ?bind sheaf?) on
him, and sells
him; and that
thief shall die; and you shall consume (fuel away, burn away, kindle
away) the evil from
your nearness.
8 Be of guard (Keep, Observe, Take heed) in the plague of the leprosy
to guard (keep, observe, take heed, watch) much, and to do
according to [(as)] all that the Priests, the Levites, which they shall
teach you:
as the which I have commanded them, you shall be guard (keep, observe,
take heed) to do.
9 Remember ta
which hwhy, your Elohim,
did to
Miriam in the way in your
coming out from Egypt.
10 When you lend on your neighbor a loan of anything, you
shall
not go to his house to fetch his pawned thing (pawned item), 11 You
shall stand on the outside, and the
man which you lent on him shall bring out to you ta-the pawned thing (pawned
item) to the
outside.
12 And if the man he is poor, you shall not sleep (lay) in his
pawned thing (pawned item):
13 that returning, you shall return to him ta-the pawned thing (pawned
item) as the going of
the
sun, and shall lay in his raiment (clothing), and shall bless you: and
to you, she shall be righteous to the Face of hwhy, your Elohim.
14 You shall not oppress (deceive, defraud) a poor and a needy hired
servant from your
brothers or from your strangers (sojourners) which are in your
land in your
gates: 15 You shall give his wages (payment, hire) in his day, you
shall not have the sun
go
upon him; for he is poor, and he would lift up to him ta-his soul:
and shall not be crying upon you to hwhy, and shall
be sin against you.
16
The fathers, they shall not die upon the sons, and the sons, they shall
not die
upon the fathers: a man shall die in his sin.
17 You shall not wrestle (bend away, stretch, pervert) the judgment of
a
stranger (sojourner), an orphan (fatherless); nor take pledge of a
garment of
a widow:
18 and you shall remember, for you were a slave in Egypt,
and hwhy, your Elohim,
redeemed you
from there: Upon thus, I am commanding you to do ta-this Word.
19 When you reap (harvest) your harvest in your field, and you
have
forgotten an omer-sheaf in the
field, you shall not return to take him: shall be for the
stranger (sojourner), for the orphan (fatherless), and for the widow:
by that, hwhy, your Elohim,
may bless you
in
all of the doing (work) of your hand. 20 When you beat your olive
tree,
you
shall not shake what is behind you: shall be for the
stranger (sojourner), for the orphan (fatherless), and for the widow.
21 When you clip your
vineyard, you shall not overdo (glean) afterward: shall
be for the stranger (sojourner), for the orphan (fatherless), and for
the widow. 22 And you
shall remember when you were a slave in the land of Egypt: Upon thus,
I am commanding you to do ta-this Word.
(NOTE: Not
all verses will have comments)
Verses one through four
1 When
a man
shall take a woman, and marries her, and shall be, if she does not find
favor (grace) in his eyes, for was found in her a word of disgrace
(nakedness):
and
shall write for her a Scroll of Divorce, and shall give in her hand,
and shall send
her away
from his house, 2 and shall go out from his house, and shall walk (go),
and
she
shall become to another man, 3 and the latter man hates her, and
writes for her a Scroll of Divorce, and gives in her
hand, and sends
her away from his house; or when (if) shall die the latter man which
took her to
himself for
a wife; 4 her first husband which had sent her away will not be able
for
returning to take her to be to himself for a wife after which was
defiled of her; for she is an abomination (abhorrence) to the Face of hwhy: and you
shall not cause to
sin ta-the Land
which hwhy, your Elohim,
is giving to you
of an inheritance.
Rico Cortes of Wisdom in
Torah Ministries gets most of the credit for most, if not all,
this information which he noted back in 2008.
This
is what
happened to the Ten Northern Tribes of the Northern Kingdom of Israel
when they went
astray playing the symbolic harlot by going after other elohim, causing
displeasment
to hwhy.
hwhy
reminded the People
of Judah of this week's Torah portion passage of the divorced wife by
what hwhy did to the Northern
Kingdom, which is noted in the book of the prophet Jeremiah
Jeremiah
3:1 They say, If a
man
put away ta-his
wife, and
she go from him,
and become another man's, shall he return unto her again? Shall not
that land be greatly polluted? But thou hast played the harlot with
many lovers; yet return again to me, saith hwhy.
2
Lift up
thine eyes unto the
high places, and see where thou hast not been lien with. In the ways
hast thou sat for them, as the Arabian in the wilderness; and thou hast
polluted the land with thy whoredoms and with thy wickedness. 3
Therefore the showers have been withholden, and there hath been no
latter rain; and thou hadst a whore's forehead, thou refusedst to be
ashamed. 4 Wilt thou not from this time cry unto Me, My Father, Thou
art the Guide of my youth? 5 Will he reserve his anger for ever? Will
he keep it to the end? Behold, thou hast spoken and done evil things as
thou couldest. 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 ta-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 ta-a
bill of
divorce.... 20 Surely as a wife treacherously departeth
from
her
husband, so have ye dealt treacherously with Me, O House of Israel,
saith hwhy.
The only way hwhy
could give a bill
of divorce is that He was "the Husband" to Israel, which He was,
as He was Israel's "First Husband".
Also,
most of the book of Hosea is about the Northern Kingdom committing
whoredoms that caused
hwhy
to divorce her.
Related to this week's Torah portion passage, in the Brith Khadashah
(the New Covenant), Yeshua accuses the Pharisees and Saducees on
this very Torah regarding the bill of divorce, which is noted in the
Gospel of Mark
Mark 10:1
And He arose from
thence, and cometh into the coasts of
Judaea
by the farther side of Jordan: and the People resort unto Him again;
and, as He was wont, He taught them again. 2 And the Pharisees came to
Him, and asked Him, Is it lawful for a man to put away his wife?
Tempting Him. 3 And He answered and said unto them, What
did Moses
command you? 4 And they said, Moses suffered to write a bill of
divorcement, and to put her away.
5 And Yeshua answered and said
unto
them, For
the hardness of your heart he wrote you this precept.
6 But
from the beginning of the creation Elohim made them male and female. 7
For this cause shall a man leave his father and mother, and cleave to
his wife; 8 And they twain shall be one flesh: so then they are no more
twain, but one flesh. 9 What therefore hwhy hath joined
together, let not man put asunder. 10 And in the house His disciples
asked Him again of the same matter. 11 And He saith unto them,
Whosoever
shall put away his wife, and marry another, committeth
adultery against her. 12 And if a woman
shall put away her husband, and
be married to another, she committeth adultery.
According
to
Yeshua, the reason that Moses wrote this Torah Commandment, because men
had
hardened hearts, but reminded them when they married their wives they
have become one flesh, like Adam and Khavah (Eve).
This is a great example where Yeshua was dealing with a woman that went
through
more than one husband, which is noted in the Gospel of John
John 4:5 Then
cometh He to a city of Samaria, which is
called
Sychar [or Shechem], near to the parcel of ground that Jacob gave to
his son, Joseph.
6 Now Jacob's well was there. Yeshua therefore, being wearied with His
Journey, sat thus on the well: and it was about the sixth hour. 7 There
cometh a woman of Samaria to draw water: Yeshua saith unto her, Give Me
to drink. 8 (For His disciples were gone away unto the city to
buy
meat.) 9 Then saith the woman of Samaria unto him, How is it
that Thou, being a Jew, askest drink of me, which am a woman of
Samaria? For
the Jews have no dealings with the Samaritans. 10 Yeshua answered and
said unto her, If thou knewest the Gift of
hwhy,
and who it is that
saith to thee, Give Me to drink; thou wouldest have asked of Him, and
He would have given thee Living Water. 11 The woman saith unto Him,
Sir, Thou hast nothing to draw with, and the well is deep: from whence
then hast Thou that Living Water? 12 Art Thou greater than our
father, Jacob, who gave us the well, and drank thereof himself, and
his children, and his cattle? 13 Yeshua answered and said unto her,
Whosoever drinketh of this water shall thirst again: 14 But
whosoever drinketh of the Water that I shall give him shall never
thirst; but the Water that I shall give him shall be in him a Well of
Water springing up into Everlasting Life. 15 The woman saith unto Him,
Sir, give me this water, that I thirst not, neither come hither to
draw. 16 Yeshua saith unto her, Go, call thy husband, and come hither.
17 The
woman answered and said, I have no husband. Yeshua said unto
her,
Thou hast well said, I have no husband:
18 For
thou hast
had five
husbands; and he whom thou now hast is not thy husband: in that saidst
thou truly. 19 The
woman saith unto Him, Sir, I perceive
that Thou
art a Prophet. 20 Our fathers worshipped in this mountain; and Ye say,
that in Jerusalem is the place where men ought to worship. 21 Yeshua
saith unto her, Woman, believe Me, the hour cometh, when ye shall
neither in this mountain, nor yet at Jerusalem, worship the Father. 22
Ye worship ye know not what: we know what we worship: for Salvation is
of the Jews. 23 But the hour cometh, and now is, when the true
worshippers shall
worship the Father in spirit and in truth: for the Father seeketh such
to worship Him. 24 hwhy
is
a Spirit: and they that worship Him must worship Him in spirit and in
truth. 25 The woman saith unto Him, I know that Messiah cometh, which
is called Messiah: when He is come, He will tell us all things.
26 Yeshua saith unto her, I that speak unto thee am He.
The Samaritan woman was a descendant of the Northern Kingdom of Israel
that remained in the land around 732 BC. Yeshua said that she had
five husbands. The Samaritan woman is
a representation of the Ten Northern Tribes of Israel. The five
husbands and the
current man she was living with are representatives of the five
kingdoms during the Northern Tribes existence:
First
Husband: hwhy/Yeshua
Second
Husband: The Assyrian
Empire
Third
Husband: The Babylonian
Empire
Fourth
Husband: The Media-Persian
Empire
Fifth
Husband: The Greek
Empire
The
Man Living With Her Not Her
Husband: The Roman Empire
It has been commonly explained that the Egyptian Empire was also one of
Israel's symbolic husbands, in specific the first husband to Israel,
but they were not. The reason the Egyptian Empire was not the symbolic
first husband, because the Israelites were not symbolically married
to hwhy in Egypt, until
they arrive at Mount Sinai three months later after they left Egypt, by
receiving the Ten Words (Commandments), which is noted in the Torah
portion of Yithro, in the book of Exodus
Exodus 19:1 In
the third
renewed month, on this day to the going out of the Sons of Israel from
the land
of
Egypt, they came at the Wilderness of Sinai.
2 And
they journeyed (pulled) up from Rephidim, and they came at the
Wilderness of Sinai,
and they camped in the wilderness;
and Israel camped there at the front of the Mountain. 3 And Moses
ascended to The Elohim, and hwhy
called to
him from the
mountain, to say, Thus you shall say to the House of Jacob, and you
shall tell (declare)
to the Sons of Israel; 4 You,
you have seen which I
did to Egypt, and
I have bore (carried, lifted up) you upon
wings of eagles, and I brought you to Me.
5
And now, if listening, you will listen in My Voice, and you will keep (guard,
observe) ta-My Covenant,
and you will be
to Me a Special Treasure from all of the peoples: for all of the Earth
belongs to
Me: 6 And
you,
you shall be to Me of a Kingdom of Priests,
and a
Sacred (Holy) Nation. These are the Words which you shall
speak to
the Sons
of
Israel. 7 And
Moses came and called to the Elders of the People, and put to
their faces ta-all of these Words which hwhy commanded
him. 8 And
all of the People, they answered together, and they said, We will do
all which hwhy has spoken.
And
Moses returned ta-the words of
the People to hwhy.
This was Israel's
"Marriage Vow" to hwhy which was made at
Mount Sinai after they left the Egyptian Empire, and Egypt was not
Israel's symbolic first husband.
Also, the Samaritan
woman, a representation of the Northern Kingdom of Israel, was first
married to hwhy at Mount Sinai,
and when hwhy
divorced her, according to this week's Torah portion passage, He could
not take her
back. This is where Yeshua, who is hwhy, the First Husband,
comes to die for His
divorced and adulturous wife. Israel, which included both the Northern
Kingdom of Israel and the Southern Kingdom of Judah. Then resurrects
from the dead to become "the Renewed Batchelor" and "the Renewed
Eligible Husband"
again to redeem the Northern Kingdom who were scattered around the
world, as well as the Southern Kingdom, and the rest of the world who
want to be betrothed to Yeshua. Thank you Rico Cortes for revealing
most, if not all of this information.
In relation to this segment, Rico Cortes did a teaching called "What is
the Gospel?".
This is a video series teaching of this topic he did, when he was at
God's Learning Channel, before he joined the Hebraic Roots Network.
Click on each part, and it will take you to the Yah-Tube 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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RICO CORTES
What is the Gospel? (Video)
Part
One
Part
Two
Part
Three
Part
Four
This is Rico Cortes's CD teaching of this subject. Right click the link
and choose "Save target as".
Rico
Cortes- What is the Gospel?
Verse five
5 When (If) a man shall take a new wife, shall not go out in the army
(muster), and
shall not go over upon him to any word: shall be free to his house of
one
year, and shall rejoice of ta-his wife
whom was taken.
This week's Torah portion passage is related to last week's Torah
portion of Shophtim,
in the book of Deuteronomy, which consists of one of the officer's
filtering process in having a
"ready army" by removing the men who were betrothed to woman who have
yet
to experience their "one year honeymoon"
Deuteronomy 20:7 And
who is the
man which is betrothed (engaged) of a woman, and has not taken her?
Shall go (walk away, be sent away)
and
shall return to his house, lest shall die in the war, and
another man shall take her.
Verse six
6 Shall not pledge the lower grain stone (lower mill stone) or
the wheel: for he
is a pledging soul.
The best I could figure out is by comparing other accounts of pledging
in the Bible, in which they used garments, which was noted earlier
in this week's
Torah portion, of non clothing items, and domesticated animals.
One good example of pledging of any valuable items is noted in the
Torah portion of Vay-Yeyshev, in the book of Genesis
Genesis 38:12 And the days, they were many,
and the daughter of
Shuah, wife of Judah, she died; and Judah was comforted, and
ascended upon the shearers of his flock, he and Hirah, his neighbor,
the
Adullamite, to Timnath. 13
And was told to Tamar, to say, Behold, your father-in-law is ascending
to
Timnath to shear his flock. 14 And she removed the garments of her
widowhood from upon her, and she concealed herself in a veil, and she
was veiled (wrapped, concealed), and she sat in the entrance of Enaim
which is upon
the way to
Timnath; for saw that Shelah
was grown, and she was not given to him for a wife. 15 And Judah
saw her, and reckoned (considered, presumed) her to be a harlot; for
had concealed
her
face. 16 And bent away (inclined) to the way to her, and said,
Come (Give) now, I
will go to you; for not had known that she was his
daughter-in-law. And she said, What will you give to me that you will
go in to me? 17 And said, I, I will send a young goat of the kids from
the
flock. And she said, If you will give a pledge (exchange) until you
send. 18
And said,
What is the pledge (exchange) I
shall give to
you? And she
said, Your
signet ring,
and your thread bracelets, and your staff which is in your hand.
And
gave to her, and gone in to her, and she was conceived (pregnant) by
him.
One
example of an animal for a pledge is noted in the book of Job
Job 24:3 They drive away
the donkey of the fatherless, they take the
widow's ox for a pledge.
In
other words, the items and valuables they used were lightweight
and movable items, because they can be easily returned to the
owner. Whereas, a grain stone and a stone wheel were made of
"stones" which are very heavy, and very difficult and near impossible
to move.
It would be impossible for the pledgee to return immovable heavy
turning stones
back to the original owner.
Verses ten through thirteen
10 When you lend on your neighbor a loan of anything, you
shall
not go to his house to fetch his pawned thing (pawned item), 11 You
shall stand on the outside, and the
man which you lent on him shall bring out to you ta-the pawned thing (pawned
item) to the
outside.
12 And if the man he is poor, you shall not sleep (lay) in his
pawned thing (pawned item):
13 that returning, you shall return to him ta-the pawned thing (pawned
item) as the going of
the
sun, and shall lay in his raiment (clothing), and shall bless you: and
to you, she shall be righteous to the Face of hwhy, your Elohim.
The purpose that hwhy
wanted it returned by sundown, becuase according to hwhy's
Biblical calendar, the new day starts at sundown. In other words, hwhy
wanted that pledge to be returned in the same Biblical day, between
sundown and sundown.
Indirectly related, the apostle
Paul possibly applied this week's Torah portion passage principle of an
extremem emotion to not be angry before
the sun goes down, which is noted it in his letter to the assembly in
Ephesus
Ephesians 4:26
Be ye angry,
and sin not: let
not the sun
go down upon your wrath:
Indirectly related, hwhy was
making an importance of dealing with matters within the same
day to have issues resolved before the sun sets. Yeshua also noted to
deal with the matters of the day, which is noted in the Gospel of
Matthew
Matthew 6:34
Take therefore no
thought for the morrow: for the morrow shall take thought for the
things of itself. Sufficient
unto
the day is the evil thereof.
Looking at the word RAIMENT
The Hebrew word or
raiment
is "sahl-mah"- Shin, Lamed, Mem, Heh (hmls).
It is from Strong's Concordance number 8008, and its definition
Transposition
for H8071; a dress ;: - clothes, garment, raiment.
from the transposition from 8071 "seem-lah" (hlms), and its definition
Perhaps by
permutation for the feminine of H5566 (through the idea of a cover
assuming the shape of the object beneath); a dress, especially a
mantle: - apparel, cloth (-es, -ing), garment, raiment. Compare H8008
from
5566 "seh-mehl" (lmo), and its definition
From an unused root
meaning to resemble; a likeness: - figure, idol, image.
The definition from Strong's Concordance number 8071 is the Hebrew word
used in this week's Torah passage noted earlier:
Deuteronomy 22:5 Shall not be
a vessel of a valiant (mighty) man upon a woman, and
a
valiant (mighty) man shall not wrap a clothing (dress) (hlms) of a woman: for
anyone (all) doing
these
are an
abomination (abhorrence) at (of) hwhy, your
Elohim.
Why these two Hebrew words were not one of the same words, I don't know.
Verses fourteen and fifteen
14 You shall not oppress (deceive, defraud) a poor and a needy hired
servant from your
brothers or from your strangers (sojourners) which are in your
land in your
gates: 15 You shall give his wages (payment, hire) in his day, you
shall not have the sun
go
upon him; for he is poor, and he would lift up to him ta-his soul:
and shall not be crying upon you to hwhy, and shall
be sin against you.
Back in the Biblical culture, any man who worked for the day received
his wages
for that day's work. Yeshua's noted a Parable relating to the day's
wages, which is noted in the Gospel of Matthew
Matthew 20:1 For
the Kingdom of Heaven is like unto a man that is an householder, which
went
out early in the morning to hire labourers into his vineyard.
2 And when he had agreed with the labourers for a denarius a day,
he
sent them into his vineyard. 3 And he went out about the third
hour, and saw others standing idle in the marketplace, 4 And
said
unto them; Go ye also into the vineyard, and whatsoever is right I will
give you. And they went their way. 5 Again he went out about
the
sixth and ninth hour, and did likewise. 6 And about the eleventh hour
he went out, and found others standing idle, and saith unto them, Why
stand ye here all the day idle? 7 They say unto him, Because no man
hath hired us. He saith unto them, Go ye also into the vineyard; and
whatsoever is right, that shall ye receive. 8 So when evening was come,
the lord of the vineyard saith unto his steward, Call the labourers,
and give them their hire, beginning from the last unto the first.
9 And when they came that were hired about the eleventh hour,
they
received every man a denarius. 10 But when the first came, they
supposed
that they should have received more; and they likewise received every
man a denarius. 11 And when they had received it, they murmured against
the goodman of the house, 12 Saying, These last have wrought
but
one hour, and thou hast made them equal unto us, which have borne the
burden and heat of the day. 13 But he answered one of them,
and
said, Friend, I do thee no wrong: didst not thou agree with me for a
denarius? 14 Take that thine is, and go thy way: I will give unto
this last, even as unto thee. 15 Is it not lawful for me to do what I
will with mine own? Is thine eye evil, because I am good?
16 So
the last shall be first, and the first last: for many be called, but
few chosen.
By
the way, Steve Shermet of the Beth
Sar Shalom congregation, revealed to me that the denarius is
symbolic of
"Yeshua". In other words, whether the followers of Yeshua did His
Heavenly Father's work, whether 2,000 years ago, 500 years ago, or
today, we have received the "one Yeshua". Thank you Steve.
Verse sixteen
16
The fathers, they shall not die upon the sons, and the sons, they shall
not die
upon the fathers: a man shall die in his sin.
Yeshua's disciples had to have known this week's Torah portion passage,
and
questioned Him about sin regarding a
blind man, which is noted in the Gospel of John
John 9:1 And
passing by,
He saw a man which was blind from his birth. 2 And His
disciples
asked Him, saying, Master,
who did
sin, this man, or his parents, that he was born blind?
3 Yeshua answered, Neither hath this man sinned, nor his
parents:
but that the Works of hwhy should be
made manifest in
him.
Notice
that Yeshua didn't answer the disciples' question to who sinned that
caused
the man to be blind, which would imply this week's Torah portion
passage, but He
answered that
this occurred to reveal the Works of hwhy.
Verses seventeen and eighteen
17 You shall not wrestle (bend away, stretch, pervert) the judgment of
a
stranger (sojourner), an orphan (fatherless); nor take pledge of a
garment of
a widow:
18 and you shall remember, for you were a slave in Egypt,
and hwhy, your Elohim,
redeemed you
from there: Upon thus, I am commanding you to do ta-this Word.
Monte Judah of Lion and Lamb
Ministries noted that the
widow's word is sufficient, and the
judge does not need a garment of a pledge from the widow.
When it says orphan, in Biblcial terms, it is also means that one who
does not have a father. This is an example of the meaning of a
fatherless child, which is noted in the Torah
portion of Mishpatim, in the book
of Exodus
Exodus 22:22
You shall not maltreat
(mistreat, suppress, vex) a stranger (sojourner), and you
shall not
oppress him: for you
were strangers (sojourners) in the land of Egypt. 22 You shall
not afflict any widow, and an orphan (fatherless). 23 For if
afflicting, you afflict
him, for if crying, shall cry to Me, hearing, I will hear his cry;
24 And
My Anger will glow, and I will kill (smite) you on the
sword;
and your wives, they
will be widows, and your
sons will be orphans (fatherless).
Verses nineteen through twenty
two
19 When you reap (harvest) your harvest in your field, and you
have
forgotten an omer-sheaf in the
field, you shall not return to take him: shall be for the
stranger (sojourner), for the orphan (fatherless), and for the widow:
by that, hwhy, your Elohim,
may bless you
in
all of the doing (work) of your hand. 20 When you beat your olive
tree,
you
shall not shake what is behind you: shall be for the
stranger (sojourner), for the orphan (fatherless), and for the widow.
21 When you clip your
vineyard, you shall not overdo (glean) afterward: shall
be for the stranger (sojourner), for the orphan (fatherless), and for
the widow. 22 And you
shall remember when you were a slave in the land of Egypt: Upon thus,
I am commanding you to do ta-this Word.
An interesting example of gleaning is when
Boaz
was allowing his workers to purposely leave behind some stalks for Ruth
to gather, which is noted in the book of Ruth
Ruth 2:6 And
the servant
that was set over the reapers answered and said, It is the Moabitish
damsel that came back with Naomi out of the country of Moab:
7 And
she said, I pray you, let me glean and gather after the reapers among
the sheaves: so she came, and hath continued even from the morning
until now, that she tarried a little in the house. 8 Then said Boaz
unto Ruth, Hearest thou not, my daughter? Go not to glean in another
field, neither go from hence, but abide here fast by my maidens: 9 Let
thine eyes be on the field that they do reap, and go thou after them:
have I not charged ta-the young
men that they shall
not touch thee? And when thou art athirst, go unto the vessels, and
drink of that which the young men have drawn. 10 Then she fell
on
her face, and bowed herself to the ground, and said unto him, Why have
I found grace in thine eyes, that thou shouldest take knowledge of me,
seeing I am a stranger? 11 And Boaz answered and said unto
her, It
hath fully been shewed me, all that thou hast done unto ta-thy mother
in law since the
death of thine husband: and how thou hast left thy father and thy
mother, and the land of thy nativity, and art come unto a people which
thou knewest not heretofore. 12 hwhy recompense
thy work, and a
full reward be given thee of hwhy, Elohim of
Israel, under
whose wings thou art come to trust. 13 Then she said, Let me find
favour in thy sight, my lord; for that thou hast comforted me, and for
that thou hast spoken friendly unto thine handmaid, though I be not
like unto one of thine handmaidens. 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 parched
corn, and she did eat, and was sufficed, and left. 15 And when she was
risen up to glean, Boaz commanded
ta-his young
men, saying, Let
her glean even among the sheaves, and reproach her not: 16 And let fall
also some of the handfuls of purpose for her, and leave them, that she
may glean them, and rebuke her not. 17 So she gleaned in the field
until even, and beat out ta
that she had
gleaned: and it
was about an ephah of barley.
By the way, these accounts occurred during the times of
Passover/Unleavened Bread and Shavuoth.
This week's Torah portion passage related to "looking back". We as
believers in Yeshua are not to look back. Yeshua noted to the people to
not to look back, which is noted in the Gospel of Luke
Luke 9:61 And another
also said, Adon, I will follow Thee; but let me first go bid them
farewell, which are at home at my house. 62 And Yeshua said unto
him, No man, having put his hand to the plough, and looking back, is
fit for the Kingdom of hwhy.
There
is another account of gleaning, which is noted in the Gospel of Matthew
Matthew
12:1 At that
time Yeshua went on the Shabbath day through the grain; and His
disciples were an hungred, and began to pluck the ears of grain, and to
eat. 2 But when the Pharisees saw it, they said unto Him,
Behold, Thy disciples do that which is not lawful to do upon the
Shabbath day.
3 But He said unto them, Have ye not read what David did, when he was
an hungred, and they that were with him; 4 How he entered into
the House of hwhy, and did
eat the shewbread,
which was not lawful for him to eat, neither for them which were with
him, but only for the Priests? 5 Or have ye not read in the
Torah,
how that on the Shabbath days the Priests in the Temple profane the
Shabbath, and are blameless? 6 But I say unto you, That in this place
is One greater than the Temple. 7 But if ye had known what
this
meaneth, I will have mercy, and not sacrifice, ye would not have
condemned the guiltless. 8 For the Son of Man is Lord even of the
Shabbath day.
Though
Yeshua did not emphasize it, the Pharisees made their man made
traditions more
important than the Torah to glean to eat.
The farmers and the comglomerate agricultural empires today do not
follow this Commandment, but pick up every nick and cranny of every
produce they can get their hands on, because they are greedy.
Looking at the following words:
TAKE
The Hebrew word or take
is "lah-kakh"- Lamed, Kuph, Khet (xql).
It is from Strong's Concordance number 3947, and its definition
A
primitive root; to take (in the widest variety of applications): -
accept, bring, buy, carry away, drawn, fetch, get, infold, X many,
mingle, place, receive (-ing), reserve, seize, send for, take (away,
-ing, up), use, win.
In the negative sense, this would say in this week's Torah portion
passage that one who sows should not go back to "take away" or to "win
by defeating" someone who rightly needs something. This is not what our
Abba, Father wants us to do as following believers in Yeshua.
SHAKE
The Hebrew word or shake
is "pah0-ahr"- Peh, Aleph, Resh (rap).
It is from Strong's Concordance number 6286, and its definition
A
primitive root; to gleam, that is, (causatively) embellish;
figuratively to boast; also to explain (that is, make clear) oneself;
denominatively from H6288, to shake a tree: - beautify, boast self, go
over the boughs, glorify (self), glory, vaunt self.
In
the negative sense, this would say in this week's Torah portion passage
that one who sows should not go back to "boast oneself".
This is also what our Abba, Father does not want us to do as following
believers in Yeshua.
OVERDO (GLEAN)
The Hebrew word or overdo
(glean)
is "ah-lahl"- Ayin, Lamed, Lamed (lle).
It is from Strong's Concordance number 5953, and its definition
A
primitive root; to effect thoroughly; specifically to glean (also
figuratively); by implication (in a bad sense) to overdo, that is,
maltreat, be saucy to, pain, impose (also literally): - abuse, affect,
X child, defile, do, glean, mock, practise, throughly, work
(wonderfully).
In
the negative sense, this would say in this week's Torah portion passage
that one who sows should not go back to "abuse others".
This is also what our Abba, Father does not want us to do as following
believers in Yeshua.
Looking back at these three negative traits, we as following believers
in Yeshua are not to go back, because it could make us bear these
negative characteristics to defeat other in the negative sense to win,
to make us boast in the negative sense, and to make us abusive. Thank
you Abba, Father for Yeshua.
CHAPTER
25
Deuteronomy
25:1-19
Deu
25:1 If shall
be contention (strife) between men, and they shall
approach to the Judge (Ordinancer),
and shall judge (ordinance) them; and they shall declare righteous ta-the
righteous,
and they shall declare wicked ta-the wicked.
2 And shall
be, if a son that struck is the wicked one, and shall fall him the
judgment (ordinance), and
they
shall strike to his face according to [(as)] enough of his
wickedness,
on an enrollment (a scroll, a number), 3 forty they shall strike, shall
not add: lest shall add (exceed)
to strike (beat) him upon these many strikes, and shall be despising
(vilifying)
to your
brother
to your eyes.
4 You shall not muzzle an ox in his threshing (trampling).
5 If brothers, they shall dwell together, and one from them dies, and
has no son to him, the woman of the dead, she shall not be at the
outside to a strange man: her brother-in-law (husbandbrother) shall go
upon her,
and
take her to himself for a wife, and shall do the brother-in-law role
(husbandbrother role, levirate marriage).
6 And shall be, the firstborn which she births shall arise
upon
the name of his dead brother, and his name shall not shall not be
erased (blotted out, abolished) from Israel. 7 And if the man
shall not desire
(delight) to
take
ta-his
sister-in-law (brotherwife), and his
sister-in-law (brotherwife) shall ascend herself to the
gate to the Elders, and say, My brother-in-law (husbandbrother)
refuses to
raise
a name for his brother in Israel, is not willing at the
brother-in-law's role (husbandbrother role, levirate marriage). 8 And
the Elders of his city, they shall call to
him,
and
they shall speak to him: and shall stand, and shall say, I do not
desire
(delight) to
take her; 9 And shall approach his sister-in-law (brotherwife) to him
to the
eyes of the Elders, and shall pull off his sandal from upon his
foot,
and shall spit in his face, and shall answer her and shall say of her,
As thus (so) shall be
done to the man who shall not build ta-the house
of his brother.
10 And his name shall be called in Israel, The House That
Pulled
Off The Sandal.
11 When men, a man and his brother, they shall quarrel together,
and
shall come near the wife of the one to rescue ta-her man from
the hand
of his striker, and sends forth her hand, and seizes (lays hold) on his
reproductive area (shameful area):
12 and you shall chop off ta-her palm. You shall not pity
your eye.
13 Shall not have for yourself a stone and the stone, a
great and a small, in your cuppish bag.
14
Shall not have for yourself an ephah and an ephah, a
great and a small, in your house. 15 Shall have for yourself
a proper and
righteous stone; shall have for yourself
a proper
and righteous ephah: by that, your
days shall be lengthened (prolonged) upon the Ground which hwhy, your Elohim,
is giving to
you.
16 For anyone doing these, anyone doing evil, is
an abomination (abhorrence) at (of) hwhy, your Elohim.
17 Remember ta
which
Amalek did to you on the way in your coming out from
Egypt;
18 which encountered (met) you in the way, and tail attacked
(wagtailed, smite at
hindermost) against you all
the weak ones (feeble ones) behind you, and you were weary (faint) and
tired; and did
not fear (revere, give awe) Elohim. 19 And shall be hwhy, your
Elohim, in giving rest to you from all of your enemies from
all around in the Land which hwhy, your Elohim,
is giving to you
of an
inheritance to possess (occupy) her, you shall erase (blot out,
abolish) ta-the
remembrance of
Amalek from under the Heavens; you shall not forget.
(NOTE: Not
all verses will have comments)
Verses one through three
1 If shall
be contention (strife) between men, and they shall
approach to the Judge (Ordinancer),
and shall judge (ordinance) them; and they shall declare righteous ta-the
righteous,
and they shall declare wicked ta-the wicked.
2 And shall
be, if a son that struck is the wicked one, and shall fall him the
judgment (ordinance), and
they
shall strike to his face according to [(as)] enough of his
wickedness,
on an enrollment (a scroll, a number), 3 forty they shall strike, shall
not add: lest shall add (exceed)
to strike (beat) him upon these many strikes, and shall be despising
(vilifying)
to your
brother
to your eyes.
The reason for the translation "light" in verse three of this week's
Torah portion passage is another way of saying that when the
striker passes judgment by striking excessivly beyond the amount
against his brother, he would be acting like it is not a big
deal, and the limited amount of strikes upon the brother is not taken
seriously, and thus breaking the Commandment of hwhy.
There is no account of the amount of stripes Yeshua was given.
According to the majority of believers, Yeshua received thirty nine
strikes, but if He received
forty, that would
have said to all of the People that Yeshua was "all human", and was not
sent
from hwhy.
For Yeshua was born via the Ruakh HaKodesh (the Holy Spirit), and if
Yeshua was born by his adoptive father, Jospeh, who would have been
Yeshua's biological father, He would have bore the seed of a complete
fleshly human
male, who bears
the physical sins of mankind, as well as His biological progenitors. If
Yeshua was born of a man, He would have
been disqualified Himself from being the Messiah, and would have
received forty
strikes instead of thirty nine. This amount of strikes is based on the
account of the apostle Paul receiving this same amount, which he noted
in
his letter to the assembly in Corinth
2 Corinthinas 11:24 Of the
Jews five times received I forty stripes save one.
Even the Jewish People disobeyed this week's Torah portion passage by
giving
Paul only thirty nine instead of forty. This is probably so, because
Yeshua was
living in him, and Paul was dead to sin, but alive to hwhy
in Yeshua, the Messiah, which the apostle Paul noted in his letter to
the assembly in Rome
Romans 6:11 Likewise
reckon ye also yourselves to be dead indeed unto sin, but alive
unto hwhy through Yeshua, the Messiah,
our Lord.
If Paul received forty strikes, the Jews would be saying to Paul that
his flesh was not dead to sin, and Yeshua was not living in Him. On
record, the
Jews tried "five times" to give him forty, but could not succeed.
Praise Yah that he didn't.
Verse four
4 You shall not muzzle an ox in his threshing (trampling).
The purpose of this week's Torah portion passage is that while the ox
is threshing the grain,
will tend to "nibble" on some
of the grain that would fall to the ground, and as the ox apporaches
the fallen
grain, it will "nibble" on the grain to maintain energy. We as
believers do work in
our lives in
the world, whether a job which would require lunch breaks, or doing
work for hwhy
for people which would hopefully supply some sorts of
provision. One does not expect to go hungry while working, otherwise,
they would not be able to function properly, and continue in their work.
Mark Biltz of El Shaddai
Ministries connected this week's Torah portion passage to the
apostle Paul
using this week's Torah portion passage in connection with his
ministry, which the apostle Paul noted in his letter to the
assembly in Corinth
1 Corinthians 9:1
Am I not an
apostle? Am I not free? Have I not seen Yeshua the Messiah our Lord?
Are
not ye my work in the Lord? 2 If I be
not an apostle
unto others, yet doubtless I am to you: for the seal of mine
apostleship are ye in the Lord. 3 Mine
answer to them that
do examine me is this, 4 Have we not
power to eat and to drink?
5 Have we not power to lead about a sister, a wife, as well as
other apostles, and as the brethren of the Lord, and Cephas?
6 Or
I only and Barnabas, have not we power to forbear working?
7 Who
goeth a warfare any time at his own charges? Who planteth a vineyard,
and eateth not of the fruit thereof? Or who feedeth a flock, and eateth
not of the milk of the flock? 8 Say I these things as a man? Or
saith not the Torah the same also? 9 For
it is
written in the Torah of Moses, Thou shalt not muzzle the mouth of the
ox that treadeth out the grain.
Doth hwhy take care
for oxen?
10 Or
saith he it altogether for our sakes? For our sakes, no
doubt, this is written: that he that ploweth should plow in hope; and
that he that thresheth in hope should be partaker of his hope.
11 If we
have sown unto you spiritual things, is it a great thing if we shall
reap your carnal things?
12 If
others be partakers of this power over you, are not we rather?
Nevertheless we have not used this power; but suffer all things, lest
we should hinder the Gospel of Messiah. 13 Do ye not know
that they which minister about Holy Things live of the things of the
Temple? and they which wait at the Altar are partakers with the Altar?
14 Even
so hath the Lord ordained that they which preach the Gospel should live
of the Gospel.
The
apostle Paul also uses this week's Torah portion passage in reference
to the Elders of
an assembly, which is noted in his letter to Timothy
1
Timothy 5:1 Rebuke not
an elder, but intreat him as a father; and the younger men as brethren;
2 The elder women as mothers; the younger as sisters, with all
purity. 3 Honour widows that are widows indeed. 4 But
if any
widow have children or nephews, let them learn first to shew piety at
home, and to requite their parents: for that is good and acceptable
before hwhy. 5 Now she
that is a widow
indeed, and desolate, trusteth in hwhy, and
continueth in
supplications and prayers night and day. 6 But she that liveth in
pleasure is dead while she liveth. 7 And these things give in
charge, that they may be blameless. 8 But if any provide not
for
his own, and specially for those of his own house, he hath denied the
faith, and is worse than an infidel. 9 Let not a widow be taken into
the number under threescore years old, having been the wife of one man,
10 Well reported of for good works; if she have brought up
children, if she have lodged strangers, if she have washed the saints'
feet, if she have relieved the afflicted, if she have diligently
followed every good work. 11 But the younger widows refuse: for when
they have begun to wax wanton against Messiah, they will marry;
12 Having damnation, because they have cast off their first
faith.
13 And withal they learn to be idle, wandering about from
house to
house; and not only idle, but tattlers also and busybodies, speaking
things which they ought not. 14 I will therefore that the younger women
marry, bear children, guide the house, give none occasion to the
adversary to speak reproachfully. 15 For some are already
turned
aside after HaSatan. 16 If any man or woman that believeth have
widows, let them relieve them, and let not the assembly be charged;
that it may relieve them that are widows indeed. 17 Let the Elders
that rule well be counted worthy of double honour, especially they who
labour in the word and doctrine. 18 For
the
scripture saith, Thou shalt not muzzle the ox that treadeth out the
grain. And, The labourer is
worthy of his reward.
19 Against an Elder receive not an accusation, but before two
or
three witnesses. 20 Them that sin rebuke before all, that
others
also may fear.
These two Brith Khadashah (New Covenant) references also applies to us
in our walk with our Heavenly
Father in Yeshua to share the Gospel, whether it be our biological
families, friends,
workers, or strangers whom we have not met before. We should not have
our mouths muzzled to be fed while we are treading out the grain of the
Truth to them.
Verses five through ten
5 If brothers, they shall dwell together, and one from them dies, and
has no son to him, the woman of the dead, she shall not be at the
outside to a strange man: her brother-in-law (husbandbrother) shall go
upon her,
and
take her to himself for a wife, and shall do the brother-in-law role
(husbandbrother role, levirate marriage).
6 And shall be, the firstborn which she births shall arise
upon
the name of his dead brother, and his name shall not shall not be
erased (blotted out, abolished) from Israel. 7 And if the man
shall not
desire
(delight) to
take
ta-his
sister-in-law (brotherwife), and his
sister-in-law (brotherwife) shall ascend herself to the
gate to the Elders, and say, My brother-in-law (husbandbrother)
refuses to
raise
a name for his brother in Israel, is not willing at the
brother-in-law's role (husbandbrother role, levirate marriage). 8 And
the Elders of his city, they shall call to
him,
and
they shall speak to him: and shall stand, and shall say, I do not
desire
(delight) to
take her; 9 And shall approach his sister-in-law (brotherwife) to him
to the
eyes of the Elders, and shall pull off his sandal from upon his
foot,
and shall spit in his face, and shall answer her and shall say of her,
As thus (so) shall be
done to the man who shall not build ta-the house
of his brother.
10 And his name shall be called in Israel, The House That
Pulled
Off The Sandal.
The precursor of this Commandment was based from the account of Judah
and Tamar, which is noted in the Torah portion of Vay-Yeyshev, in the
book of Genesis
Genesis 38:6 And Judah took a wife for Er,
his
firstborn, and her name was Tamar. 7 And Er, firstborn of Judah, was
evil in the Eyes of hwhy; and hwhy made him die. 8 And
Judah
said to Onan, Go to the wife of your brother, and shall
have her of a brother-in-law role (husbandbrother role) [(levirate
marry
her)], and
raise up
seed for your brother. 9 And Onan knew that the seed shall not
belong
to
him; and was, when was going in to the wife of his
brother, and was wasted (spilled) to
the Earth, failing at giving seed for his
brother. 10 And which was done was evil in the Eyes of hwhy: and made him die also.
11 And
Judah said to Tamar, his daughter-in-law, Dwell a widow at the
house of your father until Shelah, my son, is grown: for had
said, Lest
he shall die also as his brothers. And Tamar, she went and she dwelled
at the house of her father.
12 And the days, they were many, and the daughter of
Shuah, wife of Judah, she died; and Judah was comforted, and
ascended upon the shearers of his flock, he and Hirah, his neighbor,
the
Adullamite, to Timnath. 13
And was told to Tamar, to say, Behold, your father-in-law is ascending
to
Timnath to shear his flock. 14 And she removed the garments of her
widowhood from upon her, and she concealed herself in a veil, and she
was veiled (wrapped, concealed), and she sat in the entrance of Enaim
which is upon
the way to
Timnath; for saw that Shelah
was grown, and she was not given to him for a wife. 15 And Judah
saw her, and reckoned (considered, presumed) her to be a harlot; for
had concealed
her
face. 16 And bent away (inclined) to the way to her, and said,
Come (Give) now, I
will go to you; for not had known that she was his
daughter-in-law. And she said, What will you give to me that you will
go in to me? 17 And said, I, I will send a young goat of the kids from
the
flock. And she said, If you will give a pledge (exchange) until you
send. 18
And said, What is the pledge (exchange) I shall give to
you? And she
said, Your
signet ring,
and your thread bracelets, and your staff which is in your hand. And
gave to her, and gone in to her, and she was conceived (pregnant) by
him. 19 And
she
arose, and she left, and she removed her veil from upon her, and
she wrapped (clothed) on the
garments of her widowhood.
20 And Judah sent ta-the young goat of the kids by
the
hand of his neighbor, the Adullamite, to take back the pledge (exchange) from the
hand of the woman: but did not find her. 21 And asked ta-the men of her place, to say,
Where is the sacred prostitute she was in Enaim upon the way? And they
said, She
has
not a sacred prostitute in this (here). 22 And returned to Judah, and
said, I have not found her; and also the men of the place, they said,
She has not a sacred prostitute in this (here). 23 And Judah
said, she shall take
for
herself,
lest we shall be for despisement (disrespect): behold, I sent this
young goat, and you did
not find
her.
24 And was as of three renewed months, and was
told (declared) to Judah, to say, Tamar, your daughter-in-law, did
harlotry (adultery);
and also, behold, is pregnant by whoredom (adultery). And Judah said,
Bring
her out, and she shall be burned. 25 She was brought
out, and she
was sent to her father-in-law, to say, I have been conceived (pregnant)
by the man whose
these belong to
him: And she said, Discern now to whose are these: the
signet ring, and the thread bracelets, and the staff. 26 And Judah
discerned, and
said, Righteous of her than me; for upon thus I did not give her to
Shelah, my son. And did not add again to know her.
Judah
didn't realize that he was next in line for kinsman redeemer
after his youngest son had married, and Tamar had the right to go to
Judah. As a result, she bore two sons, in which one of them, Pharez,
became the seed to King David and Yeshua.
Ruth's
Israelite husband died, as well as the Israelite father. Boaz was a
near of kin to them, but one was nearer a kin than Boaz. So the story
picks up, which is noted in the book of Ruth
Ruth 4:1 Then
went Boaz
up to the gate, and sat him down there: and, behold, the kinsman of
whom Boaz spake came by; unto whom he said, Ho, such a one! Turn aside,
sit down here. And he turned aside, and sat down. 2 And he
took
ten men of the Elders of the city, and said, Sit ye down here. And they
sat down. 3 And he said unto the kinsman, Naomi, that is come
again out of the country of Moab, selleth a parcel of land, which was
our brother Elimelech's: 4 And I thought to advertise thee,
saying, Buy it before the inhabitants, and before the Elders of my
People. If thou wilt redeem it, redeem it: but if thou wilt not redeem
it, then tell me, that I may know: for there is none to redeem it
beside thee; and I am after thee. And he said, I will redeem it.
5 Then
said Boaz, What day thou buyest the field of the hand
of
Naomi, thou must buy it also of ta
Ruth, the
Moabitess, the wife
of the dead, to raise up the name of the dead upon his inheritance.
6 And the kinsman said, I cannot redeem it for myself, lest I
mar ta-mine own
inheritance: redeem
thou ta-my right to
thyself; for I
cannot redeem it. 7 Now this was
the manner in former time in Israel
concerning redeeming and concerning changing, for to confirm all
things; a man plucked off his shoe, and gave it to his neighbour: and
this was a testimony in Israel. 8 Therefore the
kinsman said
unto
Boaz, Buy it for thee. So he drew off his shoe. 9 And Boaz
said
unto the Elders, and unto all the People, Ye are witnesses this day,
that I have bought ta-all that was
Elimelech's, and
ta
all that was
Chilion's and
Mahlon's, of the hand of Naomi. 10 Moreover ta-Ruth, the
Moabitess, the wife
of Mahlon, have I purchased to be my wife, to raise up the name of the
dead upon his inheritance, that the name of the dead be not cut off
from among his brethren, and from the gate of his place: ye are
witnesses this day. 11 And all of the
People that were in the
gate,
and the Elders, said, We are witnesses. hwhy make ta-the woman
that is come into
thine house like Rachel and like Leah, which two did build ta-the house of
Israel: and do
thou worthily in Ephratah, and be famous in Bethlehem: 12 And
let
thy house be like the house of Pharez, whom Tamar bare unto Judah, of
the seed which hwhy shall give
thee of this
young woman. 13 So
Boaz took ta-Ruth, and
she was his wife:
and when he went in unto her, hwhy gave her
conception, and she
bare a son. 14 And the women
said unto Naomi, Blessed
be hwhy, which hath
not left thee
this day without a kinsman, that his name may be famous in Israel.
15 And he shall be unto thee a restorer of thy life, and a
nourisher of ta-thine old
age: for thy
daughter-in-law, which loveth thee, which is better to thee than seven
sons, hath born him. 16 And Naomi took ta-the child,
and laid it in her
bosom, and became nurse unto it. 17 And the women her
neighbours
gave it a name, saying, There is a son born to Naomi; and they called
his name Obed: he is the father of Jesse, the father of David.
18 Now these are the generations
of Pharez: Pharez begat ta-Hezron,
19 And Hezron
begat ta-Ram, and Ram
begat ta-Amminadab,
20 And Amminadab
begat ta-Nahshon, and
Nahshon begat ta-Salmon,
21 And Salmon
begat ta-Boaz, and
Boaz begat ta-Obed,
22 And Obed begat ta-Jesse, and
Jesse begat ta-David.
This was another aspect of mercy to the widow who has yet to bear sons
for her husband. If her husband died and this Commandment was not
implied, the woman would be alone or out in the streets playing a
harlot. Rico Cortes of Wisdom
in Torah Ministries noted that in ancient times, the woman had
nowhere to go if they were alone. Thank hwhy
for this Commandment. The man missed out on his opportunity to be an
ancestor of King David, and an ancestor to Yeshua.
Verses eleven and twelve
11 When men, a man and his
brother, they shall quarrel together,
and
shall come near the wife of the one to rescue ta-her man from
the hand
of his striker, and sends forth her hand, and seizes (lays hold) on his
reproductive area (shameful area):
12 and you shall chop off ta-her palm. You shall not pity
your eye.
Though barbaric as it sounds, this is the result. During the culture
of the day, it was a
woman's blessing to give birth to sons. As one knows that the most
famous
mother
was
Mary, the mother of Yeshua. Even Jacob's wife, Rachel, was desparate to
have sons whe she saw her sister bearing sons for him, which is noted
in the Torah portion of Vay-Yeytsey, in the book of Genesis
Genesis 30:1 And
Rachel, she saw that she was not birthing to Jacob, and Rachel, she was
jealous against her
sister;
and she said to Jacob, Bring (Give) to
me sons, and if not, I will
die.
Also,
it is a shame in ancient near eastern culture for a woman to be barren
and to not to have any
children,
especially sons. This occurred in the times of Sarah, Rebekah, Rachel,
Hannah, who was the mother of Samuel, and Elizabeth, the mother of John
the baptist.
A woman grabbing a mans testicles was a
direct violation of Biblical culture by attacking a man's gift to bless
his wife of
giving seed to bear sons. This would impact future sons coming out of a
man's seed, especially if that one man, which the woman could
potentially injure, would be an ancestor to King David, or Yeshua.
Verses thirteen through fifteen
13 Shall not have for yourself a stone and the stone, a
great and a small, in your cuppish bag.
14
Shall not have for yourself an ephah and an ephah, a
great and a small, in your house. 15 Shall have for yourself
a proper and
righteous stone; shall have for yourself
a proper
and righteous ephah: by that, your
days shall be lengthened (prolonged) upon the Ground which hwhy, your Elohim,
is giving to
you.
16 For anyone doing these, anyone doing evil, is
an abomination (abhorrence) at (of) hwhy, your Elohim.
Unjust measures have occurred in every generation. Look at the rate of
inflation which we have in the United States today. We did not have
money that was
backed by gold or silver anymore since the 1930's. The United States
Congress used
to be the ones to set the standard of the gold and silver, but since
1914, the bank leaders took over, and ever since, the bankers have
inflated the
dollar without
backed gold or silver. Since then, they have created the "Federal
Reserve Note",
meaning that they are I.O.U's, because the United States is in debt,
thanks
to the banks taking over Congress' authority.
There is one perfect and righteous Stone and one perfect and righteous
Ephah, and He is Yeshua,
"the Perfect and Righteous Stone", and "the Perfect and Righteous
Ephah".
Notice
that verse fifteen in this week's Torah portion passage that "yourself"
is boldened
in pink. In Hebrew grammar, in the
Hebrew text, it is noted in the feminine singular gender. What hwhy
is telling us is that He wanted their souls to use perfect and
righteous stones and ephahs. We as believers in the Messiah bear the
Perfect Stone and the Perfect Ephah in our souls, and He is Yeshua, the
Messiah.
!!!hwhy Kl dbk
Verses seventeen through nineteen
17 Remember ta
which
Amalek did to you on the way in your coming out from
Egypt;
18 which encountered (met) you in the way, and tail attacked
(wagtailed, smite at
hindermost) against you all
the weak ones (feeble ones) behind you, and you were weary (faint) and
tired; and did
not fear (revere, give awe) Elohim. 19 And shall be hwhy, your
Elohim, in giving rest to you from all of your enemies from
all around in the Land which hwhy, your Elohim,
is giving to you
of an
inheritance to possess (occupy) her, you shall erase (blot out,
abolish) ta-the
remembrance of
Amalek from under the Heavens; you shall not forget.
Amalek still exists today, and it is in the spirit of ISIS, Al Keida,
Hamas, Hezbolla, any other
Muslim extremists, and those who want to wipe Israel off the map and
shouting "Death to America" and "Death to Israel". If the current
government read this week's Torah portion passage, and know that Islam
is "not" a peaceful religion, they
would have considered more to take a lot more action to rid of the
extreme terrorists, and defeat their religious idealogy which is rooted
in Amalek.
Indirectly related, regarding weakness, Amalek is a representative of
HaSatan, and he attacks those who are followers of the Torah and those
who are believers in Yeshua, the Messiah.
Also indirectly related, the apostle Paul boasted in his weaknesses,
which he noted in his letter to the assembly in Corinth
2 Corinthians 12:5 Of such an
one will I glory: yet of myself I will not glory, but in mine
infirmities. 6 For though I would desire to glory, I shall not be
a fool; for I will say the truth: but now I forbear, lest any man
should think of me above that which he seeth me to be, or that he
heareth of me. 7 And lest I should be exalted above measure
through the abundance of the revelations, there was given to me a thorn
in the flesh, the messenger of Satan to buffet me, lest I should be
exalted above measure. 8 For this thing I besought the Lord thrice,
that it might depart from me. 9 And he said unto me, My grace is
sufficient for thee: for my strength is made perfect in weakness. Most
gladly therefore will I rather glory in my infirmities, that the power
of Messiah may rest upon me. 10 Therefore I take pleasure in
infirmities, in reproaches, in necessities, in persecutions, in
distresses for Messiah's sake: for when I am weak, then am I strong.
We as believers
can boast in our weaknesses, because we are made strong in the Messiah.
That ends this
week's Torah portion commentary.
Any questions or comments can be written to
the.aleph-tav.project@msn.com
SHABBATH
SHALOM
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