TORAH PORTIONS
xrq
KORAKH (Korah)
Numbers
16:1-18:32
There
are 59 Aleph-Tavs in this week's Torah portion
This Torah portion could also be nicknamed "The Three Stooges"
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NOTE: All
of the yous and yours underlined as "you" and "your" indicates that the
you and the your are plural. Also any of the words that are in bold
pink
lettering as "you"
refers to the feminine gender, but it is only applied when it does not
commonly refer to a woman. This only is applied to this week's Torah
portion text at this time.
CHAPTER
16
Numbers
16:1-50
(16:1-35; 17:1-15 In The Hebrew)
Num 16:1 And
Korah,
son of Izhar, son of Kohath, son of Levi, and Dathan and
the Abiram, sons of Eliab, and On, son of Peleth, sons of Reuben were
taken: 2 and they
arose to the face of Moses, and the men from the Sons of Israel, fifty and two hundred
rulers of the Congregation,
called of appointment, men of name: 3 And they assembled upon
(over)
Moses
and upon (over) Aaron, and they said to
them, Multiplied (Much) is to you!
[(To you is
multiplied (much)!)],
For all of the
Congregation, all of them, are
Sacred Ones (Holy Ones),
and hwhy is in their
midst!: And why are you lifted
up over (upon) the Assembly of hwhy?!
4 And Moses heard, and
fell upon his face:
5 And spoke to Korah
and to all of his
congregation,
to say, At breaking period (morning), and hwhy shall make
known ta-which belongs to
Him, and ta-that is Sacred (Holy), and
that shall draw near to Him; and ta
which shall
choose among Him, shall be drawn near to Him.
6 Do this; Take for yourselves
censers,
Korah, and all of his
congregation;
7 And shall give fire in them,
and and they shall put upon them
incense
to the Face of hwhy tomorrow:
and
shall be the man which hwhy shall
choose, he is the Sacred One (Holy One): Is multiplied (much) to you [(Is to you multiplied (much))],
sons of Levi?
8 And Moses
said to
Korah, Hear, now, sons of Levi!: 9 Is that little with you, when the Elohim of
Israel has separated (distinguished) you
from the
Congregation of Israel, to bring you near to Himself for (to) the
serving ta-the Service
of the Tabernacle of hwhy, and for (to) the
standing to the face of
the Congregation to
minister
them?! 10 And has brought you near, and
ta-all of your
brothers, the sons
of Levi, with you: and you
seek
(request, enquire) also the Priestship (Priesthood)?! 11 For thus,
you and all of your congregation
that are appointed upon hwhy: and Aaron,
what is he that
you
murmur (grudge, complain) upon (over)
him?!
12 And Moses sent to call for Dathan and for the Abiram, sons of
Eliab: and they said, We will not ascend!: 13 Is that little when you
have ascended us from a land flowing of fatness (milk) and thickness
(honey) [(fatness and thickness, milk and
honey)], to the dying of us (to have us die) in the wilderness by your
private parts upon
us?! Also the private parts?! 14 Also, you have not brought us to a
land
flowing of fatness (milk) and thickness
(honey) [(fatness and thickness, milk and
honey)], and the giving (have given)
to us an
inheritance of fields and vineyards!:
The eyes of these men you picked out (put out, dug out)! We will not
ascend!
15 And was angry (glowed) to Moses much, and said to hwhy, Do you not
face (respect) to their Donation Offering (Tribute Offering, Food
Offering, Grain
Offering, Apportion Offering)!!!: I have not bore (lifted up) one
donkey from them, and I
have not
been evil at ta-one with
them!!!
16 And Moses
said to Korah, You and all of your
congregation,
be [(they shall be)] to the Face of hwhy, you, and
them, and Aaron,
tomorrow: 17 and they shall take a man his censer,
and you
shall give incense
upon
them, and you
shall bring near to the Face of hwhy a man of his
censer,
fifty and
two
hundred censers;
and you,
and Aaron, a man of his censer.
18 And they took a man his
censer,
and they gave fire upon them, and they put incense
upon them,
and they, and Moses, and Aaron, they stood at the Entrance at the Tent
of
Appointment. 19
And Korah assembled upon them, ta-all of the
congregation,
to the Entrance of the Tent of Appointment: and the Glory
of hwhy appeared to
all of the Congregation.
20 And hwhy
spoke to Moses
and to
Aaron, to say, 21 Separate from the midst of this Congregation,
and I
shall consume them like (as) a blink (twinkling, moment, instant)!
22 And
they fell upon their
faces, and they said, El, Elohim of the spirits to all flesh, that
one
man shall sin, and shall You be wroth upon (over) all of the
Congregation?
23
And hwhy
spoke to Moses, to say,
24 Speak to the Congregation,
to say, Ascend (Get up) from
all around by
the tabernacle of Korah, Dathan, and
the Abiram. 25 And Moses arose and went to Dathan and the Abiram;
and
the Elders of Israel, they followed (went after) him. 26 And
spoke to the
Congregation,
to say, Turn (Turn away) now from upon the tents of these wicked men,
and do you
not touch among anything which belongs to them, lest (facing) you will
be added in
all of
their sins. 27 And
they acended from all around, from upon the tabernacle of Korah,
Dathan, and the Abiram: and Dathan and the Abiram,
they
came out, standing at
the
entrance of their
tents, and their wives, and their sons, and their little ones (infants).
28 And Moses said, On this, you
shall know for hwhy has sent me
to do
ta
all of these Doings (Works);
for is
not
from my heart. 29 If these shall die like the death of all of the Adam,
and the visitation
of all of
the
Adam was visited upon them; hwhy has not
sent me. 30 And
if creating, shall hwhy create, and the Ground
shall
rend (utter, gape) ta-her mouth,
and shall swallow (devour)
them, and ta-all which belongs
to them, and they will descend (go down) alive to Sheol; and
you
shall know for these men, they have despised (provoked, scorned) ta-hwhy.
31 And was, as
he finished to speak ta
all
of these words, and the Ground
which was under them, she rent (ripped, broke,breached, cleaved open):
32 And the Earth,
she opened (uttered) ta-her mouth,
and she swallowed (devoured)
them up, and
ta-their
houses (households), and ta
all of the Adam
which were for
[(were to, belonged to)] Korah, and ta
all
of their goods (property, substance). 33 And they descended (went
down), they and
all which belonged to
them,
alive to Sheol, and the Earth,
she covered (concealed, closed up) over
(upon)
them: and
they
perished
from the midst of the Assembly. 34 And all of Israel which were all
around
them,
they
fled by their cry: for they said, Lest (Facing,) the Earth,
she swallows
(devours)
us!
35 And fire came out from ta hwhy, and she
consumed ta
the fifty
and
two hundred men from (with) bringing near the incense.
36 And hwhy
spoke to Moses, to say,
37 Speak to Eleazar, son of Aaron, the Priest, and shall raise
ta-the censers
from between the
burning up, and shall scatter (disperse) ta-the fire
yonder; for
they are Sacred (Holy). 38 ta
The censers
of these sinners were against their souls, and they shall do (make) of
them
beaten (hammered) sheets (plates) of a Casing (a Watcher, a Watchman)
[(an Encasement)] for the
Altar: for they were brought near to the
Face of hwhy, and they
are Sacred (Holy): and they
shall be for a Sign to the Sons of Israel. 39 And
Eleazar, the Priest, took ta
the copper
censers,
which
they have brought near that were burnt up; and they were beaten
(hammered)
of a Casing (a Watcher, a Watchman) [(an Encasement)] for
the Altar: 40 A Memorial (Remebrance) to the Sons of Israel, by that
which shall not draw near a man a stranger which he is not from the
seed of Aaron, to incense (smoke, fumigate, burn)
incense
to the Face of hwhy; and shall
not be as Korah,
and as his congregation:
as the which hwhy spoke to
him on the hand of
Moses.
41 And from the morrow, all
of the Congregation
of the Sons of Israel, they murmrured (grudged,
complained) upon (over)
Moses
and
upon (over) Aaron, to say, You
have made die ta-the People
of hwhy! 42 And was, in the
assembling of the Congregation
upon (over) Moses and upon (over) Aaron,
and
they
faced to the Tent of Appontment: and behold, the Cloud had covered
(concealed) him,
and the Glory of hwhy
appeared. 43 And
Moses and
Aaron came to the face of the Tent of Appointment. 44 And hwhy
spoke to Moses, to say,
45 Arise
from the midst of this Congregation,
and I shall consume them like (as) a blink (twinkling,
moment,
instant).
And they fell upon their faces.
46 And Moses said to Aaron,
Take
ta-the
censer,
and give fire upon her from upon the Altar, and put incense,
and go, hurry [(and go hastily)] to the Congregation,
and atone upon
them:
for the Wrath has gone out from of the Face of hwhy; the plague (stumbling)
has begun!
47 And
Aaron took as the which Moses spoke, and ran to the midst of the
Assembly; and behold, the plague (stumbling) has
begun against the People: and gave
ta-the incense,
and atoned upon
the People. 48 And
stood between the dead ones and between the living ones; and the
plague (striking, stumbling), she was restrained (refrained, withheld,
retained).
49 And they were that had died among the plague (striking, stumbling) were
four ten (fourteen) thousand and
seven hundred, from by apart the dead ones upon the word of Korah.
50 And Aaron returned to Moses to the Entrance of the
Tent of Appointment: and the plague (striking, stumbling) was restrained (refrained,
withheld, retained).
(NOTE: Not all verses will be
commented.)
Verses one and two
1 And
Korah,
son of Izhar, son of Kohath, son of Levi, and Dathan and
the Abiram, sons of Eliab, and On, son of Peleth, sons of Reuben were
taken: 2 and they
arose to the face of Moses, and the men from the Sons of Israel, fifty and two hundred
rulers of the Congregation,
called of appointment, men of name:
Journey with me by beginning to look into each of the four main
personel, and their father's names mentioned in
verse one, because there is a good reason, which I will reveal:
Looking at the following words:
KORAH
The name Korah is the Hebrew
word "Koh-rakh"- Kuph, Resh, Khet (xrq).
It is from
Strong's Concordance number 7141, and its definition
From
H7139; ice; Korach, the name of two Edomites and three Israelites: -
Korah.
from 7139 "kah-rakh" (xrq), and its definition
A
primitive root; to depilate: - make (self) bald.
Korah means "ice", and "bald".
Korah was a cold as ice bald headed man. That figures. It also shows
that "Baldy's" heart was "cold as ice". This is why I nicknamed him,
"Curly".
IZHAR
The Hebrew for Izhar is
"Yeets-hahr"- Yod, Tsade, Heh, Resh (rhuy).
It is from
Strong's Concordance number 3324, and its definition
The
same as H3323; Jitshar, an Israelite: - Izhar.
from 3323 "yeets-hahr" (rhuy), and its definition
From
H6671; oil (as producing light); figuratively anointing: - + anointed,
oil.
from 6671 "tsah-hahr" (rhu), and its definition
A
primitive root; to glisten; used only as denominative from H3323, to
press out oil: - make oil.
Izhar means "glistened anointed oil".
KOHATH
The Hebrew for Kohath is
"K'hath"- Kuph, Heh, Tav (thq).
It is from
Strong's Concordance number 6955, and its definition
From
an unused root meaning to ally oneself; allied; Kehath, an Israelite: -
Kohath.
Kohath means "an alliance"
LEVI
The Hebrew word for Levi is
"Ley-vee"- Lamed, Vav, Yod (ywl).
It is from
Strong's Concordance number 3878, and its definition
From
H3867; attached; Levi, a son of Jacob: - Levi. See also H3879, H3881.
from 3867 "lah-vah" (hwl),
and its definition
A
primitive
root; properly to twine, that is, (by implication) to unite, to remain;
also to borrow (as a form of obligation) or (causatively) to lend: -
abide with, borrow (-er), cleave, join (self), lend (-er).
Levi means "a uniter" and "join".
DATHAN
The Hebrew name for Dathan is
"Dah-thahn"- Dalet, Tav, Nun Sophit (Ntd)
is from Strong's Concordance number 1885, and its definition
Of
uncertain derivation; Dathan, an Israelite: - Dathan.
There is a strong probability that his name comes from Strong's
Concordance
number 1881 "dath" (td), and its definition
Of
uncertain (perhaps foreign) derivation; a royal edict or statute: -
commandment, commission, decree, law, manner.
Dathan means "edict", and "law".
If this is correct, Dathan was named based on an edict, probably of a
legal adoption, meaning that Dathan was not a natural son of his
parents but was most likely "adopted". If this is so, that means that
he was
most likely of a natural relative of the tribe of Reuben, or he was of
foreign relation but was adopted into the Reubenite tribe via his
adopted parents. But the point is, his name is related to legal
matters. Since Moe of the Three Stooges is the head guy in control of
matters, this is why I nicknamed him Moe.
Regarding the Nun added to Dathan's name. The Nun is a Paleo-Hebrew
picture
for a fish, or a seed, and life. This reveals that Dathan's name means,
in its generalness "a law of life".
ABIRAM
The Hebrew word for Abiram is
"Ah-vee-rahm"-
Aleph, Bet, Yod, Resh, Mem Sophit (Mryba).
It is from
Strong's Concordance number 48 (1 + 7311), and its definition
From
H1 and H7311; father of height (that is, lofty); Abiram, the name of
two Israelites: - Abiram.
Abi
from 1 "ahv" (ba),
and its definition
A
primitive word; father in a literal and immediate, or figurative and
remote application: - chief, (fore-) father ([-less]), X patrimony,
principal. Compare names in “Abi-”.
Ram
and from 7311 "room" (Mwr),
and its definition
A
primitive root; to be high actively to rise or raise (in various
applications, literally or figuratively): - bring up, exalt (self),
extol, give, go up, haughty, heave (up), (be, lift up on, make on, set
up on, too) high (-er, one), hold up, levy, lift (-er) up, (be) lofty,
(X a-) loud, mount up, offer (up), + presumptuously, (be) promote
(-ion), proud, set up, tall (-er), take (away, off, up), breed worms.
Abiram means "father
of height". In
other words, this
man was a tall person.
Since Larry's hair could help him on his height, that is why I nicnamed
him Larry
ELIAB
(Dathan and Abiram's father)
The Hebrew word for Eliab is
"Eh-lee-ahv"-
Aleph, Lamed, Yod, Aleph, Bet (bayla).
It is from
Strong's Concordance number 446 (410 + 1), and its definition
From
H410 and H1; God of (his) father; Eliab, the name of six Israelites: -
Eliab:.
Eliab means "El of his father". It could also mean "El of my father".
ON
The Hebrew word for On is
"Ohn"-
Aleph, Vav, Nun Sophit (Nwa).
It is from
Strong's Concordance number 203, and its definition
The
same as H202; On, an Israelite: - On.
from 202 "ohn" (Nwa), and its definition
Probably
from the same as H205 (in the sense of effort, but successful);
ability, power, (figuratively) wealth: - force, goods, might, strength,
substance.
On means "power", and looks like he is involved with the "goods" and
"wealth",
meaning financial and economic.
PELETH
(On's father)
The Hebrew word for Peleth is
"Peh-leth"- Peh, Lamed, Tav (tlp).
It is from
Strong's Concordance number 6431, and its definition
From
an unused
root meaning to flee; swiftness; Peleth, the name of two Israelites: -
Peleth.
Peleth means "flee" or "swiftness".
Looking at these "Fab Four"definitions, plus the 249 men (one of the
"Fab Four" men was one of the 250), this is what each
of these personel would
occupy:
Korah:
The
Priesthood
Korah
was "cold as ice" in his
heart by wanting the High Priesthood.
Adding the meanings of the other names of Korah's ancesters with his,
this states a phrase:
"a man of ice who is anointed
had an alliance to join with him"
Korah used his icy heart by using the power of his anointing that hwhy gave him, and found an alliance of
people to join him to make an attempt to overthrow hwhy, Moses and Aaron. If this sounds
familiar, it should, which is noted in the book of the prophet Isaiah
Isaiah 14:12 How art thou
fallen from the heavens, O Heyleyl, son of the morning! how art thou
cut down to the ground, which didst weaken the nations! 13 For thou
hast said in thine heart, I will ascend into the heavens, I will exalt
my throne above the Stars of El: I will sit also upon the Mountain of
the Congregation, in the sides of the hidden (north): 14 I will ascend
above the
heights of the clouds; I will be like the Most High. 15 Yet thou shalt
be brought down to hell, to the sides of the pit. 16 They that see thee
shall narrowly look upon thee, and consider thee, saying, Is this the
man that made the earth to tremble, that did shake kingdoms; 17 That
made the world as a wilderness, and destroyed the cities thereof; that
opened not the house of his prisoners? 18 All of the kings of the
nations, even all of them, lie in glory, every one in his own house. 19
But thou art cast out of thy grave like an abominable branch, and as
the raiment of those that are slain, thrust through with a sword, that
go down to the stones of the pit; as a carcase trodden under feet.
It's most likely that HaSatan used Korah to destroy hwhy's Plan for the Israelites to do
His Will and His Commandments.
Even
Heyleyl, also known as Lucifer, had one third of the angels behind him
to overthrow hwhy
and his government,
but did not realize that the Creator created him and the angels, and it
would have taken just one word by hwhy
and they would have
just dissapeared forever. Here Heyleyl was using Korah and his "little
congregation" to overthrow hwhy
and Moses and
Aaron. By the way, the Hebrew name Heyleyl- Heh, Yod, Lamed, Lamed (llyh)
is where we get
our modern English word "Hell". Hell was named after Heyleyl, himself.
Also in the government, there are politicians from both parties in the
Legislative and Executive branches throughout the past that broke
constitutional laws to get what they wanted. Even judges have been
"legislating" from the benches, thus, slowly eroding away the basic
fabric foundations of the states and federal constitutions. It is only
a matter of time
before the Constitution becomes "unconstitutional".
Korah's Kohathite Brothers: Priests (based on verses eight
through eleven)
Some of them were part of the 250 men. All of them were most likely
Kohathites, siding with Korah, their Kohathate brother, to partake in
the revolt. They were probably unsatisfied with their jobs as well.
Korah can't to do the priestly work in the Tabernacle by himself. He
needed his fellow brother Priests to do the sacrifices and the
Tabernacle work with him.
Dathan:
The
Lawgiver
Dathan
wanted to give, create and enforce evil
seeded laws.
Abiram:
The
Ruler
Abiram
wanted to be a ruler
based on his height and size, like King Saul was tall and head
shouldered above everyone at his time, rather than a humble
servant. Since he was a descendant of Reuben, the overall firstborn
to Jacob, he would be, by his founders birthright, the rightly ruler of
succession to the kingship.
On:
The
Treasurer/The Economist (most
likely one of
the 250 men)
On
wanted financial and
economic power, controlling the monetary rate, like todays banks since
1914.
Putting the definitions of On and Peleh togother, it says a
phrase:
"a mighty, weatlhy man that is
swift"
In other words, On was swift through his power of money. Sounds like
certain financeers of today.
The rest of the 250
men:
The new "Semi-Rulers" for the
Israelite People
They
wanted to do what they
wanted to do, and form their own nation, but in an anarchic matter.
Also, as noted in verse
In other words, these people were in an act to "overthrow" the current
government of hwhy,
Moses, and Aaron,
and create their "new government". Notice also that Dathan, Abiram and
On
were descendents of the tribe of Reuben, the natural overall firstborn
of Jacob-Israel. They bear their ancestor, Reuben's, first born
attitude to want to get their firstborn rights back, but in their own
strength against Jacob-Israel's words, and from hwhy's Will. They are
saying to themselves
that if they can't get it from hwhy,
then they will do
it in this ulterior manner, with a a new government.
Also Korah, of the tribe of Kohath, most likely did not like his
responsibility hwhy
commanded him and
his Kohathite brothers, which is noted in the Torah portion of
B'midbar, in
the book of Numbers
Numbers 4:15 And Aaron and
his sons have finished to cover (conceal) ta-the
Sanctuary, and ta-all of his Vessels of the
Sanctuary, in pulling up (journeying) the Camp; and after thus,
the sons of Kohath shall come to lift up (carry, bear): and they shall
not
touch the Sacred Things (Holy Things), and they shall be the death
[(they would die)]. These are
the Burdens
(Bearings) of the sons of
Kohath in the Tent of Appointment. 16 And the Visit (Oversight,
Account) of
Eleazar, son of Aaron, the Priest, shall be the Oil of the Light,
and the Incense
of the Sweetness (Aroma), and the Continual Donation
Offering [(Continual Tribute Offering, Continual Food Offering,
Continual Grain Offering, Continual Apportion Offering), and the
Oil of
the Anointing, shall visit (oversee, account) all of the Tabernacle,
and all which are
in
him in
the Sacredness (Sacred Area, Sanctuary), and his Vessels. 17 And hwhy
spoke to Moses
and to
Aaron, to say, 18 You shall not cut off ta-the tribe of
the families
of the
Kohathites from the midst of the Levites: 19 And they shall do this to
them,
and
they shall live, and they shall not die, in their approaching ta-the Sacred (Holy) of the
Sacreds
(Holies) [(Sacred of the Sacreds, Holy of
the Holies)]:
Aaron and his sons, they shall enter, and they shall set them a man, a
man, upon his Service
and to his Burden (Bearing): 20 And they shall
not enter to
see,
as making away (swallowing, devouring ?digesting?)
ta-the Sacred Things (Holy
Things), and they would die.
It sounds like Korah personally did not like the fact that he and his
brothers could not see the Holy Things, because if they did, they would
die. To Korah, that didn't sound fair to him.
But
what Korah didn't understand was that his job commanded by hwhy was
a
privilege and an honor to work for hwhy.
Obviously Korah
was not thankful to hwhy
to be in such a
position as that, and was looking for something else, and gathered men
of
reknown to come against Moses. In other words, Korah
wanted to usurp Aaron's Priesthood, as well as hwhy's form of
government. Sounds like an issue that is going on in today's society.
Bill Clouded of Shoreshim
Ministries noted that
this was not the first time Moses was
confronted regarding his authority, which is noted in the Torah portion
of
Sh'moth, in the book of
Exodus
Exodus 2:11 And was in those days, and
Moses had grown up, and went out to
his brothers, and saw among their burdens: and saw an Egyptite
(Egyptian man)
striking a
Hebrite (Hebrew man) from his brothers. 12 And facing thus (here), and
the thus (here), and saw for was not a man, and struck ta-the Egyptian, and taman-hid
him in
the sand. 13 And went out on the second day, and behold, two
Hebrim (Hebrew
men) were
quarreling (going forth) together: and said to the wicked one,
To why
do you strike your neighbor? 14 And said, Who
set you for a man of
a
prince and a judge upon (over) us? Are you saying that to kill
me as
the which
you
killed ta-the Egytite (Egyptian)? And
Moses
feared, and said, Surely (Establishing, Certainly) the word is known.
15 And Pharaoh
heard ta-this word, and sought for the
killing of ta-Moses....
The Israelites knew about this incident with Moses during that time.
Since Korah was a first cousin and close relative to Moses, he would
have been well informed of this by Moses' immediate family. Korah had
to have recalled this account and used it as an excuse and ammunition
to justify his actions to want to take over.
This is an example what would have happen, if Korah and his Kohathite
brothers touched the Ark of hwhy, which is noted in
the book
of the prophet Samuel
2 Samuel 6:1
Again, David
gathered together ta-all the
chosen men of Israel,
thirty thousand. 2 And
David arose, and went with all of the People that were with him from
Baale
of Judah, to bring up from thence ta
the Ark of the Elohim, whose
name is
called by the Name of hwhy of Armies (Hosts)
that dwelleth
between the cherubims. 3 And they set ta-the Ark of the Elohim upon ta-the new
cart, and brought it out of the house of Abinadab that was in Gibeah:
and Uzzah and Ahio, the sons of Abinadab, drave the new cart. 4 And
they brought it out of the house of Abinadab which was at Gibeah,
accompanying the Ark of the Elohim: and Ahio went before the Ark.
5 And David and all the House of Israel played before hwhy on all
manner of instruments
made of fir wood, even on harps, and on psalteries, and on timbrels,
and on cornets, and on cymbals. 6 And when they came to Nachon's
threshingfloor, Uzzah put forth his hand to the Ark of the Elohim, and
took hold of it; for the oxen shook it. 7 And the Anger
of hwhy was kindled
against
Uzzah;
and the Elohim smote him there for his error; and there he died by the
Ark of the Elohim.
Overall, Korah and his little congregation wanted to overthrow the
current
government.
Does this sound familiar today? Who wants to overthrow the western
governments of today? Anyone heard of Islam? They want to take over the
priesthood, the leadership, the treasury, the economy, and the people.
It looks like they are slowly on the move to do that. In the United
States, the Muslims are already winning court cases, and now, they
have a
Muslim in the U.S. Congress. Never have we ever experienced anything
like this throughout United States history. If this does not prove in
part that we are nearing the end times, I do not know what does. Also,
Great Britain has voted in their first Muslim mayor in London in
British history.
Bill Cloud of Shoreshim
Ministries noted that this
is how HaSatan works to
destroy hwhy's People, by
attacking them not from the outside, but from "within their midst".
Bill makes one example of Adam and Khavah. The serpent did not
attack them outside the garden, but within the Tree of the Knowledge of
Good and Evil "within" the midst of the garden.
In this week's Torah portion passage. Mark Biltz of El Shaddai
Ministries, noted the fact that Korah and Moses were first
cousins by being
grandsons to Kohath
What Korah was doing was called "an inside family job", or, "an
internal family
conflict". Also, it is possible that Korah could have been around the
similar age as Moses.
There
are many
experiences in our lives as believers where we go through
confrontations within our own midst, and HaSatan uses these means to
attack us. It could be within our own selves from our personal past
issues, when we were rebellious and experienced past sins before
becoming believers, or through family conflicts, especially sibling
rivalry, where one sibling wants to take over certain things in our
lives; or within the work realm, where someone uses competition,
business political tactics, to defeat us from getting the postion we
deserve. There are many circumstances HaSatan uses to put "road blocks"
in our walk to fulfill Yeshua's calling in our lives. These are also
spiritually based, which the apostle Paul noted in his letter to the
assembly in Ephesus
Ephesians 6:12 For we wrestle
not against flesh and blood, but against principalities, against
powers, against the rulers of the darkness of this world, against
spiritual wickedness in high places.
Ending this week's Torah portion passage, putting the defintion of each
of the men together, it creates a story:
"one like ice,
like glistening
anointing oil, an ally, being joined
to the decree
of an exlalted
father. He is the El of
his Father power
of swiftness"
This story relates to Yeshua, the Messiah.
Verses three and four
3 And they assembled upon
(over)
Moses
and upon (over) Aaron, and they said to
them, Multiplied (Much) is to you!
[(To you is
multiplied (much)!)],
For all of the
Congregation, all of them, are
Sacred Ones (Holy Ones),
and hwhy is in their
midst!: And why are you lifted
up over (upon) the Assembly of hwhy?!
4 And Moses heard, and
fell upon his face:
This is Korah, Dathan and Abiram's act of the confrontational "you"
factor, like what Moses And hwhy did on the top of
Mount Sinai,
regarding Israel's rebellion by making the golden calf, but in a
"rebellious" way.
Monte Judah of Lion and Lamb
Ministries noted that when Moses fell upon his face that he
humbled himself.
This is the
King James Version's translation of verse three of this week's Torah
portion passage
Numbers
16:3 And they gathered themselves together against Moses and
against Aaron, and said unto them, Ye take too much upon you, seeing
all the congregation are holy, every one of them, and hwhy
is
among them: wherefore then lift ye up yourselves above the congregation
of hwhy?
If anyone has watched the movie "The Ten Commandments" that airs every
year on a Sunday on the ABC channel on TV around the time
Passover/Easter time, there
is a famous
actor that played the role of Dathan, and he was Edward G. Robinson.
His originial birthname
was
Emanuel Goldenberg (the "G" of his middle name) of Romanian Jewish
origin. In the movie, while in the wilderness, he said in to Moses
(played by Charlton Heston) "you take too much on yourself" the same
phrase
mentioned in verse three. So if you
watch the movie again, whether on ABC around
Passover time, or on DVD, and you see E. G. R. say that phrase, you'll
know where it
came from.
This is another account of wanting a replacement, which is noted in the
book of Samuel
1
Samuel 8:1 And
it came
to pass, when Samuel was old, that he made ta-his
sons
judges over Israel. 2 Now the name of his firstborn was Joel; and the
name of his second, Abiah: they were judges in Beersheba. 3 And his
sons walked not in his ways, but turned aside after lucre, and took
bribes, and perverted judgment. 4 Then all the Elders of
Israel
gathered themselves together, and came to Samuel unto Ramah,
5 And
said unto him, Behold, thou art old, and thy sons walk not in thy ways:
now make us a king to judge us like all the nations. 6 But the
thing displeased Samuel, when they said, Give us a king to judge us.
And Samuel prayed unto hwhy.
7 And hwhy
said
unto Samuel, Hearken unto the voice of the People in all that they say
unto thee: for they have not rejected thee, but they have rejected Me,
that I should not reign over them. 8 According to all of the
works
which they have done since the day that I brought them up out of Egypt
even unto this day, wherewith they have forsaken Me, and served other
elohim, so do they also unto thee. 9 Now therefore hearken unto
their voice: howbeit yet protest solemnly unto them, and shew them the
manner of the king that shall reign over them. 10 And Samuel
told ta
all
of the Words of hwhy
unto the People that asked of him a king.
Similar
to what Korah and his evil congregation did, the Israelites wanted to
replace hwhy,
their Eternal, with
a temporal one like the rest of the nations.
Also in verse three of this week's Torah portion passage, Korah says
this to Moses
3 ...for all of
the Congregation,
all of them, are Sacred Ones (Holy Ones)...
Korah and his group, totalling only 253 souls, wanted to attack the
current government of hwhy,
Moses, and Aaron,
and wanted to take over the government, or have it their way. According
to Monte Judah of Lion and
Lamb Ministries, this is
a spirit of rebellion, as the Prophet Samuel said to King Saul, in the
book of Samuel
1 Samuel 15:23 For
rebellion is the sin of witchcraft,
Mark Biltz of El Shaddai
Ministries noted that Korah, Dathan, and Abiram was demanding
"equal rights". Thank you, Mark. Monte Judah made an excellent
point of
this. He states that this is what the world is doing today and uses the
examples of the Lesbians, Gays, Transgenders and Bisexuals (LGBT), who
are only six percent of the population, to push their agenda through
the courts, because they want the government to "cater to their ways".
There was a court case of "Engel v. Vitale, 370 U.S. 421 (1962)". This
was regarding prayer in the public schools. This part was taken from
Wikipedia
"The
case was brought
by a group of families of public school students in New Hyde Park, New
York, who complained that the voluntary prayer written by the state
board of regents to "Almighty God" contradicted their religious
beliefs. They were supported by groups opposed to the school prayer
including rabbinical organizations, Ethical Culture, and Judaic
organizations. The acting parties were not members of one particular
religion. The five plaintiffs were made up of 3 Jews and two
self-proclaimed "spiritual" people who did not belong to any one
organized religion. The prayer in question was:
"Almighty God, we acknowledge
our dependence upon Thee, and
we beg Thy blessings upon us, our parents, our teachers and our
country. Amen"".
Whether
we like it or not, certain New York Jews made the complaint, and the
Supreme Court voted 6-1 in their favor, over one New York school for
the "whole nation".
The other major court case was "Abington School District v. Schempp,
374
U.S. 203 (1963)" This had to do with the bible in the public schools.
Wikipedia states
"The Abington
case began when Edward Schempp, a Unitarian Universalist and a resident
of Abington Township, Pennsylvania,
filed suit against the Abington School District in the United States
District Court for the Eastern District of Pennsylvania to prohibit the
enforcement of a Pennsylvania state law that
required his children, specifically Ellory Schempp, to hear and
sometimes read portions of the Bible as part of their public school
education.
That law (24 Pa. Stat. 15-1516, as amended, Pub. Law 1928) required
that "[a]t least ten verses from the Holy Bible [be] read, without
comment, at the opening of each public school on each school day."
Schempp specifically contended that the statute violated his and his
family's rights under the First and Fourteenth Amendments.
Pennsylvania
law, like that of four other states, included a statute compelling
school districts to perform Bible readings in the mornings before
class. Twenty-five states had laws allowing "optional" Bible reading,
with the remainder having no laws supporting or rejecting Bible
reading. In eleven of those states with laws supportive of Bible
reading or state-sponsored prayer, the state courts had declared them
unconstitutional.
More
famous
than Schempp was Madalyn Murray O'Hair,
mother of plaintiff William J. Murray III in Murray
v. Curlett.
O'Hair founded the group American Atheists in 1963.
The Murray case was consolidated with Schempp's on appeal to the
Supreme Court".
The
Supreme court voted 8-1 in favor of Schempp. Just two people caused hwhy
and the Bible to be
thrown out in the public schools for the whole nation, and now today,
the children of the world have now become the dominant people in the
public schools in the United States.
You can read these about these two court cases at the Wikipedia website
by clicking on the links below:
https://en.wikipedia.org/wiki/Engel_v._Vitale
https://en.wikipedia.org/wiki/Abington_School_District_v._Schempp
Also, in the 1960's, during the Vietnam War, there was a popular slogan
the people used, and it was "Question Authority".
Overall, as Monte
Judah noted that the minority are becoming "the majority".
In many words, they are overthrowing the Organic Law of hwhy,
to make it G.M.
(Genetically Modified). Thank you, Monte.
In verse four of
this week's Torah portion passage, Moses was either
told by hwhy after Moses fell
down
to the ground and prayed, or discerned correctly, that Korah wanted
Aaron's position.
Verses five through seven
5 And spoke to Korah
and to all of his
congregation,
to say, At breaking period (morning), and hwhy shall make
known ta-which belongs to
Him, and ta-that is Sacred (Holy), and
that shall draw near to Him; and ta
which shall
choose among Him, shall be drawn near to Him.
6 Do this; Take for yourselves
censers,
Korah, and all of his
congregation;
7 And shall give fire in them,
and and they shall put upon them
incense
to the Face of hwhy tomorrow:
and
shall be the man which hwhy shall
choose, he is the Sacred One (Holy One): Is multiplied (much) to you [(Is to you multiplied (much))],
sons of Levi?
Rico Cortes of Wisdom in
Torah
Ministries,
with my input, revealed the symbols of these items:
The
Copper Censer: Yehsua in
human form
The
Fire: The Ruakh
HaKodesh (Holy Spirit)
The
Incense: The Prayers
of the Saints
hwhy told Moses to have
Korah and his congregation prepare these symbolic items of the censer.
Thank you, Rico.
Why was Moses aking this question in verse seven of this week's Torah
portion passage?
7 ...Is multiplied (much) to you [(Is to you multiplied (much))],
sons of Levi?
We'll see in the next Torah portion passage.
In relation to the censers in verse seven, the word "them" is feminine,
meaning that the censers are feminine.
Ephraim Judah of Lion and
Lamb Ministries noted that this was their act of "the majority"
rule attempt, by 253 to 3: hwhy, Moses and Aaron,
but they were ultimately against hwhy.
Verses eight through eleven
8 And Moses
said to
Korah, Hear, now, sons of Levi!: 9 Is that little with you, when the Elohim of
Israel has separated (distinguished) you
from the
Congregation of Israel, to bring you near to Himself for (to) the
serving ta-the Service
of the Tabernacle of hwhy, and for (to) the
standing to the face of
the Congregation to
minister
them?! 10 And has brought you near, and
ta-all of your
brothers, the sons
of Levi, with you: and you
seek
(request, enquire) also the Priestship (Priesthood)?! 11 For thus,
you and all of your congregation
that are appointed upon hwhy: and Aaron,
what is he that
you
murmur (grudge, complain) upon (over)
him?!
Notice that Moses said this to the sons of Levi. Who were the sons of
Levi whom Moses spoke this to? In connection to the previous Torah
portion passage, it was possible
that it was the sons of Kohath, Moses' cousins, who were part of the
250 men with
Korah. Why them? Because Korah needed Priests to do the his sacrifices
for him. Why the sons of Kohath? Because they were not happy with the
job they were given by hwhy and Moses to just
carry the items for the Tabernacle, and wanted to to do the Priestly
work which Aaron's sons were doing. We believers in Yeshua need to be
content in our state, which the apostle Paul noted in his letter to the
assembly in Phillipi
Phillipians 4:10 But I
rejoiced in the Lord greatly, that now at the last your care of me hath
flourished again; wherein ye were also careful, but ye lacked
opportunity. 11 Not that I speak in respect of want: for I have
learned, in whatsoever state I am, therewith to be content. 12 I
know both how to be abased, and I know how to abound: every where and
in all things I am instructed both to be full and to be hungry, both to
abound and to suffer need. 13 I can do all things through Messiah
which strengtheneth me.
Moses
mocked the sons of Levi after they were getting the
censers with fire and incense in verse seven of this week's Torah
portion passage. The
prophet Elijah did the same thing to the prophets of Ba'al, when they
were crying to their elohim to bring fire down to
their altar, he mocked them, which is noted in the book of the Kings
1 Kings 18:26 And they
took ta-the bullock which was given
them, and they dressed it, and called on the name of Baal from morning
even until noon, saying, O Baal, hear us. But there was no voice, nor
any that answered. And they leaped upon the altar which was made.
27 And
it came to pass at noon, that Elijah mocked them, and said, Cry aloud:
for he is an elohim; either he is talking, or he is pursuing, or he is
in a journey, or peradventure he sleepeth, and must be awaked.
28 And they cried aloud, and cut themselves after their manner
with knives and lancets, till the blood gushed out upon them.
29 And it came to pass, when midday was past, and they prophesied
until the time of the offering of the evening sacrifice, that there was
neither voice, nor any to answer, nor any that regarded.
Bill Cloud of Shoreshim
Ministries and Jacob's
Tent noted that hwhy gave the position
to Moses, because Moses did
not want the job. hwhy does not gives jobs
to those who do want
it. Bill Cloud gave an example of David and his brother in the book of
the prophet Samuel when Samuel was led to David father's estate to
choose a king to replace Saul. The brothers, whom Bill noted as
"warriors" were not chosen by hwhy, but the father,
Jesse, told Samuel that there was one son not present. Samuel told
Jesse to call for him. When David entered, hwhy said to Samuel that
he was the one. David was a "shepherd". hwhy didn't want a
warrior, but a shepherd, like Moses was, and that's why Moses was
picked to lead Israel. Thank you, Bill.
Verses twelve through fourteen
12 And Moses sent to call for Dathan and for the Abiram, sons of
Eliab: and they said, We will not ascend!: 13 Is that little when you
have ascended us from a land flowing of fatness (milk) and thickness
(honey) [(fatness and thickness, milk and
honey)], to the dying of us (to have us die) in the wilderness by your
private parts upon
us?! Also the private parts?! 14 Also, you have not brought us to a
land
flowing of fatness (milk) and thickness
(honey) [(fatness and thickness, milk and
honey)], and the giving (have given)
to us an
inheritance of fields and vineyards!:
The eyes of these men you picked out (put out, dug out)! We will not
ascend!
These two men, when they were with Korah and the 250 men, they had the
courage and the gall to confront Moses, but when they were by
themselves at their tents, they couldn't even show their faces to Moses
from their own
tents. They proved themselves that they were really cowards or "wimps"
in their
own right.
In the end times, the peoples on the earth will be like a
Dathan and Abiram, which is based by the apostle John, in the book of
Revelation
Revelation 6:12
And I
beheld when he had opened the sixth seal, and, lo, there was a great
earthquake; and the sun became black as sackcloth of hair, and the moon
became as blood; 13 And the stars of the heavens fell unto the earth,
even
as a fig tree casteth her untimely figs, when she is shaken of a mighty
wind. 14 And the heaven departed as a scroll when it is rolled
together; and every mountain and island were moved out of their places.
15 And
the kings of the earth, and the great men, and the rich men, and the
chief captains, and the mighty men, and every bondman, and every free
man, hid themselves in the dens and in the rocks of the mountains;
16 And
said to the mountains and rocks, Fall on us, and hide us from the Face
of Him that sitteth on the Throne, and from the wrath of the Lamb:
17 For
the great day of His wrath is come; and who shall be able to stand?
There are people like that in today's society. Look at all of the
protests
from those who are standing up for rights against hwhy
and His Torahs. When they are around with a group of protesters, they
feel powerful, but by themselves, they really don't have courage, like
Dathan and Abiram.
This is how the King
James
Version translated verse thirteen of this week's Torah portion passage
Numbers
16:13 (KJV) Is it a
small thing that thou hast brought us up out of a land that floweth
with milk and honey, to kill us in the wilderness, except thou make
thyself altogether a prince over us?
Looking at the word PRINCE
The Hebrew word for prince is "sah-rar"-
Shin, Resh, Resh (rrs).
It is from Strong's concordance number 8323,
and its definition
A
primitive root; to have (transitively exercise; reflexively get)
dominion: - X altogether, make self a prince, (bear) rule.
If
we went by the King James Version, one would think that Moses was being
recalled of the account back in Exodus when one of the two Hebrew men
who was quarreling with the other, after knowing of Moses as a prince
of Egypt,
and killed the Egyptian, asking if he was going to be a prince over
them,
as I noted earlier in another relation. Based on this background and
circumstance,
the text according to the King James Version would make sense, and that
Moses would be mocked, being reminded of the Exodus account. It is
possible, but there
is
a problem with this translation.
This is verse thirteen of this week's Torah portion passage in the
Hebrew text
הַמְעַ֗ט
כִּ֤י
הֶֽעֱלִיתָ֙נוּ֙ מֵאֶ֨רֶץ זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ לַהֲמִיתֵ֖נוּ
בַּמִּדְבָּ֑ר כִּֽי־תִשְׂתָּרֵ֥ר
עָלֵ֖ינוּ גַּמ־הִשְׂתָּרֵֽר׃
Looking at this part of this verse in the KJV again:
...except
thou make thyself
altogether a prince over us?
Comparing it to the last seven words in the Hebrew text:
לַהֲמִיתֵ֖נוּ
בַּמִּדְבָּ֑ר
כִּֽי־תִשְׂתָּרֵ֥ר עָלֵ֖ינוּ גַּמ־הִשְׂתָּרֵֽר׃
As one can see, the fourth word and last word are of the same Hebrew
word, but it isn't the Hebrew word "sah-reyr", but the Hebrew word
"s'tah-reyr" (rrts),
which is noted in "tees-tah-reyr" (rrtst)
and "hees-tah-reyr" (rrtsh).
Either Strong clearly overlooked this (he was probably tired at the
time), and
misused the wrong Hebrew word in his resourcing, or Strong puposely
change the source number, because he didn't want the people to know
what they were really saying, or a more likely theory that those who
placed the Strong source numbers either ignorantly or inentionally
place the wrong Strong Concordance number. I don't know. The
Hebrew word "sah-rahr" (rrs)
which Strong noted as the Hebrew word in this
verse, which was the wrong
Hebrew word, is missing one
letter that is mentioned in this Hebrew text, and it is the letter Tav.
So does the Strong's Concordance have a reference word that
has these similar root letters, and the answer to that is yes, there is
one:
Looking at the word PRINCE
The Hebrew word for prince is "sah-thahr" (rts). It is from Strong's concordance
number 8368,
and its definition
A
primitive root; to break out (as an eruption): - have in
[one’s]
secret
parts.
This is where we get our modern English word "satire".
Looking at this definition, there is no mention of "prince" in any of
these definitions. But there is one definition that sticks out to me,
and it "secret parts", meaning "the private parts" in a man. In my
humble, but strong conclusion,
Dathan
and Abiram were talking about Moses' "private parts", and since the
Hebrew
word in the text
was mentioned twice, they were really emphasizing Moses' private
parts. This was Dathan and Abiram's "low blow" attack against Moses, as
we
will see shortly. We have to remember that in that Biblical period,
using this kind of language was just as bad as when the people in 1939
received the shock of their lives when they heard Clark Gable playing
the role of Rhett Bulter in the movie "Gone With the Wind" used the
word "damn", which was equivalent of a cuss word at that time. And that
was how Moses took it, like a cuss word against him, and this would
have made him infuriated, as we will see shortly.
This is what the verse says in its retranslation
13 Is that little when you
have ascended us from a land flowing of fatness (milk) and thickness
(honey) [(fatness and thickness, milk and
honey)], to the dying of us (to have us die) in the wilderness by your private
parts upon
us?! Also the private parts?!
In other words, Dathan and Abiram brought themselves so low, that they
were "bullying" and "putting down" Moses, trying to humiliate him by
bringing him down to
their level, as to attack him by making note of Moses' "genitals" twice. They went below his
belt "literaly". This is the earliest account of, in a verbal sense,
"hitting one below the belt".
Believe it or not, there is another Biblical account of this "private"
matter. This is when the Ten Northern Tribes of Israel asked King
Rehoboam to ease their taxes, now
that Solomon's Temple is built, and King Rehoboam asks them to come
back in three days for his decision. During those three days, he
inquired his contemporaries, or his colleagues, for advice. This is
what his colleagues advised him to say to them, which is noted in the
book of the Chronicles
2 Chronicles 10:9
And he said
unto them, What advice give ye that we may return answer to this
People, which have spoken to me, saying, Ease somewhat the yoke that
thy father did put upon us? 10 And the young men that were
brought
up with him spake unto him, saying, Thus shalt thou answer the People
that spake unto thee, saying, Thy father made our yoke heavy, but make
thou it somewhat lighter for us; thus shalt thou say unto them, My
little
finger is thicker than my father's loins.
Looking at the word LOINS
The
Hebrew word for loins is "moh-thehn"- Mem, Tav, Nun Sophit (Ntm).
It is from Strong's Concordance number 4975, and its definition
From
an unused root meaning to be slender; properly the waist or small of
the back; only in plural the loins: - + greyhound, loins,
side.
King Rehoboam's colleagues were advising him to say to the People that
his finger is thicker than his father's "key private part", and
knowing all the wives and concubines King Solomon had during his life
and reign, totaling one thousand of them, one
can see why King Rehoboam's "buddies" avised this to the People.
According to
scripture, King Rehoboam did not say this to them, most likely out of
respect for his father.
Now we have a better understanding what Datan and Abiram said to
Moses, as we will see Moses' response.
Verse fifteen
15 And was angry (glowed) to
Moses much, and said to hwhy, Do you not
face (respect) to their Donation Offering (Tribute Offering, Food
Offering, Grain
Offering, Apportion Offering)!!!: I have not bore (lifted up) one
donkey from them, and I
have not
been evil at ta-one with
them!!!
If we went by the King James Version in verse fourteen of this week's
Torah portion chapter, we would not
get the "real reason" why Moses responded the way he responded. Moses
was really "ticked off" and disgusted with these two "wimps".
We
have to remember that in that Biblical period, using this kind of
language that Dathan and Abiram said against Moses was just as bad as
when the people in 1939 received the shock
of their lives when they heard Clark Gable playing the role of Rhett
Bulter in the movie "Gone With the Wind" used the word "damn", which
was equivalent of a cuss word at that time. And that was how Moses took
it, like a cuss word against him, and this would have made him
a good excuse to be infuriated. I don't blame him one bit. Also, when
one attacks a man's genitals, whether verbally, or phsycially, this was
an attack against hwhy's
Word to "fructify and multiply" through the private parts. To show how
serious hwhy
was in this matter, this is the Toraic Commandment regarding one
toucing a man's private parts to cause physical harm, which is noted in
the Torah portion of Ki Theytsey, in the book of Deuteronomy
Deuteronomy 25:11 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.
That's how serious the private parts are to hwhy,
and Moses showed his offensiveness in his reaction to Dathan and
Abiram's evil words against him.
Verses sixteen through nineteen
16 And Moses
said to Korah, You and all of your
congregation,
be [(they shall be)] to the Face of hwhy, you, and
them, and Aaron,
tomorrow: 17 and they shall take a man his censer,
and you
shall give incense
upon
them, and you
shall bring near to the Face of hwhy a man of his
censer,
fifty and
two
hundred censers;
and you,
and Aaron, a man of his censer.
18 And they took a man his
censer,
and they gave fire upon them, and they put incense
upon them,
and they, and Moses, and Aaron, they stood at the Entrance at the Tent
of
Appointment. 19
And Korah assembled upon them, ta-all of the
congregation,
to the Entrance of the Tent of Appointment: and the Glory
of hwhy appeared to
all of the Congregation.
According to Mark Biltz of El
Shaddai Ministries, this was "Nadab and Abihu, Take Two".
Verses nineteen through twenty
two
19
...and the Glory
of hwhy appeared to
all of the Congregation.
20 And hwhy
spoke to Moses
and to
Aaron, to say, 21 Separate from the midst of this Congregation,
and I
shall consume them like (as) a blink (twinkling, moment, instant)!
22 And
they fell upon their
faces, and they said, El, Elohim of the spirits to all flesh, that
one
man shall sin, and shall You be wroth upon (over) all of the
Congregation?
Moses was playing the role of defender and mediator for the Israelite
nation to
seek hwhy's
Mercy for them, like he did at Mount Sinai in the Torah portion of Ki
Thisa, in the book of Exodus, when
the Israelite People made and worhipped the golden calf. He took this
from the playbook of his ancestor, Abraham, which is noted in the Torah
portion of Vay-yeyra, in the book of Genesis
Genesis 18:20 And hwhy said, The shrieking (outcry)
of
Sodom and Amorrah, for is abounding (multiplying), and their sin is
much heavy of her;
21 I will descend (go down) now, and I will see that according to
her cry
that has come
to Me they have done all of her;
and if not, I will
know. 22 And the Men, they faced away from there, and They went to
Sodom: and Abraham, he was still standing to the Face of hwhy.
23 And
Abraham approached, and said, That indeed (also) will You
also subtract off (scrape off, shave off) the
righteous with the
wicked?
In
other words, Abraham was saying to hwhy
to not destory the righteous, as Moses was saying to hwhy
to not destroy the whole congregation when only a few were actively
involved in the revolt.
Looking at the word BLINK
(MOMENT, INSTANT)
The Hebrew word for blink
(moment, instant) is
"reh-gah"- Resh, Gimel,
Heh (hgr).
It is from Strong's Concordance number 7281, and its definition
From
H7280; a
wink (of the eyes), that is, a very short space of time: - instant,
moment, space, suddenly.
from 7280 "rah-gah", and its
definition
A
primitive root; properly to toss violently and suddenly (the sea with
waves, the skin with boils); figuratively (in a favorable manner) to
settle, that is, quiet; specifically to wink (from the motion of the
eye lids): - break, divide, find ease, be a moment, (cause, give, make
to) rest, make suddenly.
The word "wink" does not fit, because it requires the eye lid to stay
down. A better interpretation would be "blink", because
it is fast to reopen. It is to be as fast as what as a split second. It
can be compared to what the apostle Paul wrote in his letter to the
assembly in Corinth
1 Corinthains 15:52 In a
moment, in
the twinkling of an eye, at the last trump: for the
trumpet shall sound, and the dead shall be raised incorruptible, and we
shall be changed.
That is how fast hwhy
wanted to accomplish His Judgment against Korah's congregation.
Verses twenty three through
twenty
seven
23
And hwhy
spoke to Moses, to say,
24 Speak to the Congregation,
to say, Ascend (Get up) from
all around by
the tabernacle of Korah, Dathan, and
the Abiram. 25 And Moses arose and went to Dathan and the Abiram;
and
the Elders of Israel, they followed (went after) him. 26 And
spoke to the
Congregation,
to say, Turn (Turn away) now from upon the tents of these wicked men,
and do you
not touch among anything which belongs to them, lest (facing) you will
be added in
all of
their sins. 27 And
they acended from all around, from upon the tabernacle of Korah,
Dathan, and the Abiram: and Dathan and the Abiram,
they
came out, standing at
the
entrance of their
tents, and their wives, and their sons, and their little ones (infants).
This is symbolically compared to us believers in Yeshua getting away
from the realm of the world and staying set apart. This is what is
noted by the apostle John, in the book
of Revelation
Revelation 18:4 And I
heard another voice from the heavens, saying, Come out of her, My
People,
that ye be not partakers of her sins, and that ye receive not of her
plagues.
Verses twenty eight through
thirty
28 And Moses said, On this, you
shall know for hwhy has sent me
to do
ta
all of these Doings (Works);
for is
not
from my heart. 29 If these shall die like the death of all of the Adam,
and the visitation
of all of
the
Adam was visited upon them; hwhy has not
sent me. 30 And
if creating, shall hwhy create, and the Ground
shall
rend (utter, gape) ta-her mouth,
and shall swallow (devour)
them, and ta-all which belongs
to them, and they will descend (go down) alive to Sheol; and
you
shall know for these men, they have despised (provoked, scorned) ta-hwhy.
Indirectly related, regarding conditioning, Gideon made a condition to hwhy to
provide proof if it is His Will to fight against the Midianites, the
Amalekites and the sons of
the east in the Jezreel Valley, which is noted in the book of Judges
Judges 6:36
And Gideon said
unto the Elohim, If Thou wilt save ta-Israel by
mine hand, as Thou
hast said, 37 Behold, I
will put a
fleece of wool in the floor; and if the dew be on the fleece only, and
it be dry upon all the earth beside, then shall I know that Thou wilt
save Israel by mine hand, as Thou hast said.
38 And it was
so: for he rose up early on the morrow, and thrust the ta-fleece
together, and wringed
the dew out of the fleece, a bowl full of water. 39 And Gideon
said unto the Elohim, Let not Thine Anger be hot against me, and I will
speak but this once: let
me prove, I
pray Thee, but this once with the fleece; let it now be dry only upon
the fleece, and upon all the ground let there be dew.
40 And
Elohim did so that night: for it was dry upon the fleece only, and
there was dew on all the ground.
Bill Cloud of Shoreshim
Ministries noted that this ties in to an account of "if this,
then that" issue, which is noted in
the book of the Acts
Acts 5:12 And
by the
hands of the apostles were many signs and wonders wrought among the
People; (and they were all with one accord in Solomon's porch. 13 And
of the rest durst no man join himself to them: but the People magnified
them. 14 And believers were the more added to the Lord, multitudes both
of men and women.) 15 Insomuch that they brought forth the sick into
the streets, and laid them on beds and couches, that at the least the
shadow of Peter passing by might overshadow some of them. 16 There came
also a multitude out of the cities round about unto Jerusalem, bringing
sick folks, and them which were vexed with unclean spirits: and they
were healed every one. 17 Then the High Priest rose up, and all they
that were with him, (which is the sect of the Sadducees,) and were
filled with indignation, 18 And laid their hands on the
apostles,
and put them in the common prison. 19 But the messenger of hwhy by
night opened the prison doors, and brought them forth, and said, 20 Go,
stand and speak in the Temple to the People all the Words of this Life.
21 And when they heard that, they entered into the Temple early in the
morning, and taught. But the High Priest came, and they that were with
him, and called the council together, and all of the Senate of the
children of Israel, and sent to the prison to have them brought. 22 But
when the officers came, and found them not in the prison, they
returned, and told, 23 Saying, The prison truly found we shut with all
safety, and the keepers standing without before the doors: but when we
had opened, we found no man within. 24 Now when the High Priest
and the Captain of the Temple and the Chief Priests heard these things,
they doubted of them whereunto this would grow. 25 Then came
one
and told them, saying, Behold, the men whom ye put in prison are
standing in the Temple, and teaching the People. 26 Then went
the captain with the officers, and brought them without violence: for
they
feared the People, lest they should have been stoned. 27 And
when
they had brought them, they set them before the council: and the High
Priest asked them, 28 Saying, Did not we straitly command you that ye
should not teach in this name? And, behold, ye have filled Jerusalem
with your doctrine, and intend to bring this man's blood upon us. 29
Then Peter and the other apostles answered and said, We ought to
obey the Lord rather than
men. 30 The
Elohim of our fathers raised up Yeshua, whom ye slew and hanged on a
tree. 31 Him hath hwhy exalted
with His Right Hand
to be a Prince and a Saviour, for to give repentance to Israel, and
forgiveness of sins. 32 And we are his witnesses of these
things;
and so is also the Holy Spirit, whom the Lord hwhy hath given
to them that obey Him. 33 When they heard that, they were cut to the
heart, and took
counsel to slay them. 34 Then stood there up one in the council, a
Pharisee, named Gamaliel, a doctor of the Torah, had in reputation
among all of the People, and commanded to put the apostles forth a
little
space; 35 And said unto them, Ye men of Israel, take heed to yourselves
what ye intend to do as touching these men. 36 For before
these
days rose up Theudas, boasting himself to be somebody; to whom a number
of men, about four hundred, joined themselves: who was slain; and all,
as many as obeyed Him, were scattered, and brought to nought.
37 After this man rose up Judas of Galilee in the days of the
taxing, and drew away much People after him: he also perished; and all,
even as many as obeyed him, were dispersed. 38 And
now I say
unto you, Refrain from these men, and let them alone: for if this
counsel or this Work be of men, it will come to nought:
39 But
if it be
of hwhy, ye cannot
overthrow it;
lest haply ye be found even to fight against hwhy. 40 And to
him they agreed:
and when they had called the apostles, and beaten them, they commanded
that they should not speak in the Name of Yeshua, and let them go.
41 And they departed from the presence of the council,
rejoicing
that they were counted worthy to suffer shame for His Name.
42 And
daily in the Temple, and in every house, they ceased not to teach and
preach Yeshua, the Messiah.
This Gamaliel did the similar 'if this, then that' matter that Moses
did, regarding the apostles' ministry of Yeshua, the Messiah.
Looking at the word SHEOL
The Hebrew word for Sheol is
"Sh'ohl"-
Shin, Aleph, Lamed
(las).
It is from Strong's Concordance number 7585, and its definition
From
H7592; hades or the world of the dead (as if a subterranian retreat),
including its accessories and inmates: - grave, hell, pit.
from 7592 "sha'ah" or "sha-ehl" (las), and its definition
A
primitive
root; to inquire; by implication to request; by extension to demand: -
ask (counsel, on), beg, borrow, lay to charge, consult, demand, desire,
X earnestly, enquire, + greet, obtain leave, lend, pray, request,
require, + salute, X straitly, X surely, wish.
This is where we get our modern English word "soul", as in this case "a
Place for the Soul". This is where Korah, Dathan and Abiram' souls are
located.
We can get a better understanding of this place, which is noted in the
Gospel of Luke
Luke 16:19
There was a certain
rich man, which was clothed in purple and fine linen, and fared
sumptuously every day: 20 And there was a certain beggar named Lazarus,
which was laid at his gate, full of sores, 21 And desiring to be fed
with the crumbs which fell from the rich man's table: moreover the dogs
came and licked his sores. 22 And it came to pass, that the beggar
died, and was carried by the angels into Abraham's bosom: the rich man
also died, and was buried; 23 And in hell he lift up his eyes,
being in torments, and seeth Abraham afar off, and Lazarus in his
bosom. 24 And he cried and said, Father Abraham, have mercy on me, and
send Lazarus, that he may dip the tip of his finger in water, and cool
my tongue; for I am tormented in this flame. 25 But Abraham said, Son,
remember that thou in thy lifetime receivedst thy good things, and
likewise Lazarus evil things: but now he is comforted, and thou art
tormented. 26 And beside all of this, between us and you there is
a
great gulf fixed: so that they which would pass from hence to you
cannot; neither can they pass to us, that would come from thence. 27
Then he said, I pray thee therefore, father, that thou wouldest send
him to my father's house: 28 For I have five brethren; that he may
testify unto them, lest they also come into this place of torment. 29
Abraham saith unto him, They have Moses and the prophets; let them hear
them. 30 And he said, Nay, father Abraham: but if one went
unto
them from the dead, they will repent. 31 And he said unto him, If they
hear not Moses and the prophets, neither will they be persuaded, though
One rose from the dead.
This was Sheol, a place for the soul. The rich man suffered, while
Lazarus was comforted on Abraham's bosom.
Verses thirty-one through thirty
five
31 And was, as
he finished to speak ta
all
of these words, and the Ground
which was under them, she rent (ripped, broke,breached, cleaved open):
32 And the Earth,
she opened (uttered) ta-her mouth,
and she swallowed (devoured)
them up, and
ta-their
houses (households), and ta
all of the Adam
which were for
[(were to, belonged to)] Korah, and ta
all
of their goods (property, substance). 33 And they descended (went
down), they and
all which belonged to
them,
alive to Sheol, and the Earth,
she covered (concealed, closed up) over
(upon)
them: and
they
perished
from the midst of the Assembly. 34 And all of Israel which were all
around
them,
they
fled by their cry: for they said, Lest (Facing,) the Earth,
she swallows
(devours)
us!
35 And fire came out from ta hwhy, and she
consumed ta
the fifty
and
two hundred men from (with) bringing near the incense.
The
men got what they deserve.
There is something bothering me regarding
this account, and it has to do with their sons and their little ones.
Looking at verse twenty seven again of this week's Torah portion
passage, it says
27 And
they acended from all around, from upon the tabernacle of Korah,
Dathan, and the Abiram: and Dathan and the Abiram,
they
came out, standing at
the
entrance of their
tents, and their wives, and their sons, and their little ones (infants).
The wives and children ones were also residents in their fathers'
camps. This is
what hwhy
said to Moses regarding
the
little ones, which is noted in
the Torah portion of Sh'lakh L'kha, in the book of Numbers
Numbers 14:3 And to why hwhy is with bringing us to
this land
to fall on the sword?; Shall our wives and our little ones (infants),
they be for plunder (booty)? That not is good (better) for us returning
to Egypt?...
26 And hwhy spake unto Moses and to
Aaron, to say,... 31 And your little
ones (infants),
which you
said shall be for the plunder (booty), and I shall bring
them, and they shall know ta-the land
which have rejected (despised) against her.
Why were these men's wives and children killed? Because their wives
were one with their husbands through their bonding. And their children,
for those
dwelling in their fathers' tent, since the time their fathers were
involved in this rebellion, which is key here, had to die as well,
because they would bear the iniquities and curses of their fathers in
their current and future generations.
They were present in their fathers' tents, and they witnessed their
fathers' intentions. They could have also taken on a "generational
curse",
in other words, "monkey see, monkey do", meaning that their children
would take on the "rebellious traits" of their parents, and also, they
would be taking on the spirit of rebellion, which is the sin of
witchcraft, which I noted by the prophet Samuel to king Saul earlier.
Think of all
the
traits we carried on and enacted with our own families from our
parents' examples.
But what about Korah's children, especially the sons? Weren't they
immune to the judgment, because they were Priests? No, they weren't,
and hwhy's
Judgment overrode their Priesthood. They had do die as well. On the
other hand, if they had children that lived in their own tents, they
would live, because they were not living in their father's tent.
In
hwhy's
view, Korah, Abiram, and Abihu, with the two hundred and
fifty men,
were no
different than Nadab and Abihu bringing in a stranger fire to the Face
of hwhy,
which is noted in the Torah portion of Sh'mini, in the book of Leviticus
Leviticus 10:1 And Nadab
and the Abihu, the sons of Aaron, they took a man his censer,
and they
gave fire in
them,
and they set (put) incense upon her, and they brought near a strange
fire to the Face of
hwhy which was
not commanded of
them. 2 And a Fire, she went out from of the Face of hwhy, and she consumed them, and
they died to the Face of hwhy.
"Nadab and Abihu, Take Two...."Print!".
In a perspective, they were bringing these items as an act of rebellion
against hwhy,
and their prayers, via the incense, were evil prayers against hwhy.
Also in Korah and his congregations's
case, the fire which they were possessing became their own "strange
fire".
This was an act
of having the gall to do this in front of hwhy
with ulterior motives. That is why hwhy
had the right to destroy the 250 men. In
other words, they reaped what they sowed,
including the sons of Kohath, who
held the censers
by "fire",
and though they were Priests, the sons of Kohath were not immune to the
judgment of hwhy
for getting involved in their brother's rebellion. That means Korah's
family died as well, or did they? Did they die as well with their
father?
In
a twist of this week's Torah portion's chapter, Mark Biltz of El Shaddai Ministries
brought up these very interesting points. Looking at this week's Torah
portion, we
think that Korah's line ended here, but this is what Mark revealed this
in the Torah
portion of Pinkhas, in the book of
Numbers
Numbers 26:9 And of the
sons of
Eliab; Nemuel, and Dathan, and the Abiram. He is Dathan and the Abiram,
called
ones of the Congregation, which quarreled (strove, went out) upon Moses
and upon
Aaron in
the congregation of Korah, when in their quarrel (stife, going out)
upon hwhy: 10 And the Earth, she
opened ta-her mouth,
and she swallowed (devoured)
them and ta-Korah was among
the death of
the congregation, in the consuming the fire ta
fifty and
two hundred men:
and they
became for a Banner (Standard, Flag). 11 And the sons of
Korah,
they did not die.
Korah's sons were not part of their father's tent when Korah and his
family went down in the earth. They most likely had their own families
and their own tents at the time and were not involved with their
father's rebellion.
This is another interesting thing Mark Biltz revealed, and it was that
there was a descendant of Korah who was in charge of
the Priesthood, which is noted in the book of the Chronicles
1 Chronicles 6:22
The
sons of Kohath; Amminadab, his son, Korah, his son, Assir, his son, 23
Elkanah, his son, and Ebiasaph, his son, and Assir, his son, 24 Tahath,
his
son, Uriel, his son, Uzziah, his son, and Shaul, his son. 25 And the
sons
of Elkanah; Amasai, and Ahimoth. 26 As for Elkanah: the sons of
Elkanah; Zophai, his son, and Nahath, his son, 27 Eliab, his son,
Jeroham,
his son, Elkanah, his son. 28 And the sons of
Samuel;
the firstborn Vashni, and Abiah.
"YES"! The Prophet Samuel is a descendant of "Korah"!
This is a compete genealogy of Samuel and some his descendant, which
is noted in
the
book of the Chronicles
1 Chronicles 6:33 And
these are they that waited and their sons. The sons of the Kohathites:
Heman a singer, son of Joel, son of Shemuel,
34 son of Elkanah, son of Jeroham, son of Eliel, son of Toah, 35 Son of
Zuph, son of Elkanah, son of Mahath, son of Amasai, 36 son of Elkanah,
son of Joel, son of Azariah, son of Zephaniah, 37 son of
Tahath, son of Assir, son of Ebiasaph, son of Korah,
38 son
of Izhar, son of Kohath, son of Levi, son of
Israel.
Part of Samuel's genealogy was noted in the book of the prophet
Samuel
1 Samuel 1:1 Now
there
was a certain man of Ramathaim Zophim, of Mount Ephraim, and his name
was Elkanah, son of Jeroham, son of Elihu, son of Tohu, son of Zuph, an
Ephrathite: 2 And he had two wives; the name of the one was Hannah, and
the name of the other Peninnah: and Peninnah had children, but Hannah
had no children.
Hannah was Samuel's mother. This also reveals in the Pinkhas passage
which son of Korah did not
die, and it was "Ebiasaph". It would be understood that Ebiasaph
was residing in his own tent with his own family and was not under
his father's tent. Otherwise, he and his family would have went down
alive with his father.
Also, Mark Biltz noted that Samuel redeemed Korah's determination to
take
over the Priesthood by becoming the Priest for the Tabernacle after Eli
and his sons had died.
Mark Biltz also noted that eleven of the 150 books of the Psalms were
noted "for the sons of Korah", which are noted in the book of the Psalms
Psalm 42:1 To the chief
Musician, Maschil, for the sons of Korah....
Psalm 44:1 To the
chief Musician for the sons of Korah, Maschil....
Psalm 45:1 To the chief
Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of
loves....
Psalm 46:1 To the chief
Musician for the sons of Korah,...
Psalm 47:1 To the
chief Musician, A Psalm for the sons of Korah...
Psalm 48:1 A Song and
Psalm for the sons of Korah....
Psalm 49:1 To the chief
Musician, A Psalm for the sons of Korah....
Psalm 84:1 To the chief
Musician upon Gittith, A Psalm for the sons of Korah....
Psalm 85:1 To the chief
Musician, A Psalm for the sons of Korah....
Psalm 87:1 A Psalm
or Song for the sons of Korah....
Psalm 88:1 A Song
or Psalm for the sons of Korah, to the chief Musician upon Mahalath
Leannoth, Maschil of Heman the Ezrahite....
Mark Biltz noted that Heman, Samuel's grandson, was present with Asaph,
and was the writer of
some of
David's Psalms, which is noted in the book of the chronicles
1 Chronicles 15:16
And David
spake to the Chief of the Levites to appoint ta-their
brethren to be the
singers with instruments of musick, psalteries and harps and cymbals,
sounding, by lifting up the voice with joy. 17 So the Levites appointed
ta-Heman, the
son of Joel; and of
his brethren,
Notice that Heman has an Aleph-Tav before his name. It would connect
that he was a descendant of Korah and Samuel, and the fact
that he was involved with music. That is pretty cool. It makes one
appreciate
more of these connections to this week's Torah portion.
Thank you Mark Biltz.
Verses thirty six through forty
The next scene is regarding Eliezer, Aaron's son
36 And hwhy
spoke to Moses, to say,
37 Speak to Eleazar, son of Aaron, the Priest, and shall raise
ta-the censers
from between the
burning up, and shall scatter (disperse) ta-the fire
yonder; for
they are Sacred (Holy). 38 ta
The censers
of these sinners were against their souls, and they shall do (make) of
them
beaten (hammered) sheets (plates) of a Casing (a Watcher, a Watchman)
[(an Encasement)] for the
Altar: for they were brought near to the
Face of hwhy, and they
are Sacred (Holy): and they
shall be for a Sign to the Sons of Israel. 39 And
Eleazar, the Priest, took ta
the copper
censers,
which
they have brought near that were burnt up; and they were beaten
(hammered)
of a Casing (a Watcher, a Watchman) [(an Encasement)] for
the Altar: 40 A Memorial (Remebrance) to the Sons of Israel, by that
which shall not draw near a man a stranger which he is not from the
seed of Aaron, to incense (smoke, fumigate, burn)
incense
to the Face of hwhy; and shall
not be as Korah,
and as his congregation:
as the which hwhy spoke to
him on the hand of
Moses.
In
verse thirty seven of this week's Torah portion passage, when it says
"between the burning" it means
between the two hundred and fifty that were burnt by the fire
of hwhy,
mentioned in verse thirty five of
this week's Torah portion passage.
Notice that it does not the say the censers of Korah, Dathan and
Abiram, because their censers went down with them to Sheol.
The beaten copper that was used to make a Covering for the Altar was
symbolic of future coming of the beaten human form of Yeshua, which
covered Himself as the Word, including the Ten Words
(Commandments), the Manna (in Hebrew "Man") from heaven and the
budding of the staff of the tribe of Levi, whom Yeshua is a desendent.
Question: "Why did they need to put more copper on the Altar? Isn't the
copper already on the Altar"? Perhaps, with the wear and tear of the
use of the Altar, via the fire and ash, they used the copper for
"patching up" and "reparing" the Altar.
Indirectly related, looking earlier in this week's Torah portion
chapter, in relation to
this week's Torah portion passage, when
Korah in rebellion confronted Moses, in
rebellion complaining he had too much on himself, Mark Biltz noted
that the prophet Samuel had received a similar taste of his ancestor's
own
medicince, but Samuel was put on the receptive side that Moses was in,
which is noted in the book of the prophet Samuel
1 Samuel 8:1
And it came to
pass, when Samuel was old, that he made his sons judges over Israel. 2
Now the name of his firstborn was Joel; and the name of his second,
Abiah: they were judges in Beersheba. 3 And his sons walked not in his
ways, but turned aside after lucre, and took bribes, and perverted
judgment. 4 Then
all the Elders of Israel gathered themselves together, and came to
Samuel unto
Ramah, 5 And said unto him, Behold, thou art old, and thy sons
walk not in thy ways: now make us a king to judge us like all the
nations.
Verse forty-one
41 And from the morrow, all
of the Congregation
of the Sons of Israel, they murmrured (grudged,
complained) upon (over)
Moses
and
upon (over) Aaron, to say, You
have made die ta-the People
of hwhy!
Complaint number twelve.
Here we go again.
Why did the Congregation defended the People that hwhy
destroyed who were in rebellion? Haven't they learned their lesson from
their evil
wrong doing yet? Did the Congregation
behind the scenes support in what Korah did? I don't know for sure, but
one
thing is certain that Monte Judah of Lion and Lamb
Ministries
noted very well, regarding the rebellion,
and this is what Monte said:
"...once they
get infected with an initial idea, even though there is no truth to it,
it has a kind of a life of its own. This rebellion still dwells and
lives, and so forth". In other words, when a negative activity occurrs,
it will create a ripple affect that cannot be stopped for a long while.
When a pebble is dropped in the water,
what direction do the ripples go? Outward, and it keeps going until it
reaches an ending point. This is the same matter
regarding the congregation after the death of their 253 commrades. The
congregation picked up their commrades' spirit and became "the second
wave" against Moses. Everyone should know the phrase African Americans
used in their civil rights recently "Hands Up. Don't Shoot". The head
of the Department of Justice, Eric Holder, of the Obama Administration,
at the time, did an investigation about the Michael Brown incident
where the account was based that Michael Brown raised his hands when
the Police Officer shot him. Eric Holder concluded in the investigation
that Michael Brown did not raise his hands up at the time of the
shooting. You would think that the African American community of his
generation would accept Mr. Holder's conclusion. But they did not want
to
believe it, and wanted to keep that slogan going".
Monte Judah was proven
right. Thank you, Monte.
Verses forty two through fifty
42 And was, in the
assembling of the Congregation
upon (over) Moses and upon (over) Aaron,
and
they
faced to the Tent of Appontment: and behold, the Cloud had covered
(concealed) him,
and the Glory of hwhy
appeared. 43 And
Moses and
Aaron came to the face of the Tent of Appointment. 44 And hwhy
spoke to Moses, to say,
45 Arise
from the midst of this Congregation,
and I shall consume them like (as) a blink (twinkling,
moment,
instant).
And they fell upon their faces. 46 And Moses said to Aaron,
Take
ta-the
censer,
and give fire upon her from upon the Altar, and put incense,
and go, hurry [(and go hastily)] to the Congregation,
and atone upon
them:
for the Wrath has gone out from of the Face of hwhy; the plague (stumbling)
has begun!
47 And
Aaron took as the which Moses spoke, and ran to the midst of the
Assembly; and behold, the plague (stumbling) has
begun against the People: and gave
ta-the incense,
and atoned upon
the People. 48 And
stood between the dead ones and between the living ones; and the
plague (striking, stumbling), she was restrained (refrained, withheld,
retained).
49 And they were that had died among the plague (striking, stumbling) were
four ten (fourteen) thousand and
seven hundred, from by apart the dead ones upon the word of Korah.
50 And Aaron returned to Moses to the Entrance of the
Tent of Appointment: and the plague (striking, stumbling) was restrained (refrained,
withheld, retained).
The
only way to stop the plague was to go between the dead
ones and the living ones. Aaron's action to go between the living and
the dead was like Eliezer going between the burned corpses of the 250
men to gather their dead's censers, which was noted earlier.
Another interesting
part of this account is that it does not state where the
plague
started. I'm guessing it started from inside, at the closest point, to
the Tent of Appointment, and moving outward. hwhy was at the Tent of
Appointment. It wasn't at one spot, and the plague came from Him, and
was
encircled
around the Tent of Appointment. So Aaron did not have far to run to go
between the People, because if he traveled far, more would have died. We
don't know what
kind of plague caused them
to
die, but 14,700 souls died at this account. That was a lot of People.
Good
thing Aaron didn't have to
run any further.
Monte
Judah of Lion and Lamb
Minstries noted a Brith Khadashah (New Covenant) connection
regarding the censor as an act of
judgment in the end times, which is noted by the apostle John, in
the book
of Revelation
Revelation 8:1 And
when He had opened the seventh seal, there was silence
in
the heavens about the space of half an hour. 2 And I saw the seven
angels
which stood before hwhy;
and to them were given seven trumpets. 3 And another angel
came
and
stood at the Altar, having a Golden Censer; and there was given unto
him much incense, that he should offer it with the prayers of all
saints upon the Golden Altar which was before the Throne.
4 And
the
smoke of the incense, which came with the prayers of the saints,
ascended up before hwhy
out of the angel's hand. 5
And the
angel took the Censer, and
filled it
with fire of the Altar, and cast it into the earth: and there
were
voices, and thunderings, and lightnings, and an earthquake. 6
And
the
seven angels which had the seven trumpets prepared themselves to sound.
The
censer will
be used like a signal to start the judgment of the last seal.
Overall,
This week's Torah portion passage is one of my favorites. It is so good
that
someone should make a high quality dramatic movie scene of it while
keeping it in its context with minimal artistic license, and good
orchestral sound effects.
Mark
Blitz of El Shaddai
Ministries noted that if you
look at the location of the encampment of the tribes around the Ten of
Appointment, you will notice that Korah's camp of the tribe of Levi,
plus
Dathan, Abiram and On's camp of the tribe
of Reuben were located on the right (south) side of the Tent of
Appointment. They
are shown in red and Yellow.
Obviously, they did not have to far to communicate to each other.
Bringing up two other accounts. One of them was regarding the daughters
of
Midian, which is noted in the Torah portions of Balak and Pinkhas, in
the book of Numbers
Numbers 25:1 And
Israel
dwelled in the Shittim, and the People became profaned (polluted) by
fornicating to the
daughters of Moab. 2 And they
called to the People to
the
sacrifices of their
elohim: and the People ate, and they bowed down (prostrated) to their
elohim. 3 And Israel was fastened (linked) to Baal Peor: and the
Anger
of hwhy glowed against
Israel. 4 And hwhy
said to Moses, Take ta-all
of the heads of the People, and hang them to hwhy before (at the front of) the
sun, and shall be turned back the Fierce Anger of hwhy from
Israel. 5 And Moses
said to the Judges of Israel, Kill a man of his men that
was fastened (linked) to Baal Peor.
6 And behold, a man from the Sons of
Israel came, and brought near to his brothers ta-the
Midianitess (Midianite woman) to the eyes
of Moses, and to the eyes of all of the Congregation of the Sons of
Israel, and they were in weeping (mourning) at the Entrance of the Tent
of
Appontment.
7 And Phinehas, son of Eleazar, son of Aaron, the Priest, looked (saw),
and
arose
from the midst of the Congregation, and took a spear (javelin, lance)
in his hand; 8 and
went after the man of Israel to the pavillion (cavity,
scooped out area),
and stabbed (thrusted) ta-both of
them, ta
the man of
Israel and
ta-the woman, to
her abdomen. And
the pestilence,
she was restrained (refrained, withheld) from upon the Sons of Israel.
9 And they were that
had died among the pestilence four and twenty thousand.... 14 And
the name of
the man of Israel that was struck, which was stricken of ta-the
Midianitess, was Zimri,
son of Salu, ruler of the house of the father to the Simeonites.
15 And the name of the woman that was struck, the Midianitess, was
Cozbi,
daughter of Zur; he was a head of the mothers of the house of a father
in Midian.
Looking at the second enumeration that Eliezer, the High Priest, did
after this incident, noted in the Torah portion of Pinkhas, in the book
of
Numbers
Numbers 26:12 The sons of Simeon by their
families: of Nemuel, the family of the
Nemuelites: of Jamin, the family of the Jaminites: of Jachin, the
family of the Jachinites: 13 Of Zerah, the family of the Zarhites: of
Shaul, the family of the Shaulites. 14 These were the families of the
Simeonites, two and twenty thousand, and two hundred.
Comparing it to the first enumeration by Moses and Aaron, which is
noted in the Torah portion of B'midbar, in the
book of Numbers
Numbers 1:22 Of the sons
of Simeon, their
births by their
families, by the house of their fathers, their visit (account, count) on the enrollment (scroll, number) of names, by their skulls (rolls), of every
remembered one (male) from a son of twenty years and the upward
(ascending), of all
going out armed;
23 Of the tribe of
Simeon, their visit (account, count) were nine and the fifty
thousand and three hundred.
The difference between Simeon's first and second enumerations is 37,100
less men, which means it was majorly of the tribe of Simeon that was
involved in
the adultery with the daughters of Midian.
Looking at the chart of the Camp below, showing the location of the
tribe of Simeon
The other account is noted in the Torah portion of Matoth, in the
book of Numbers
Numbers 32:1 And
were much
livestock to the sons of Reuben and to the sons of Gad, boned up
much: and they saw ta-the land of
Jazer, and ta-the land of
Gilead, and
behold, the place was a place of livestock; 2 and the sons of Gad
and the sons of Reuben, they came, and they said to Moses, and to
Eleazar,
the Priest, and to the Rulers of the Congregation, to say,
3 Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and
Elealeh, and Shebam, and Nebo, and Beon, 4 the land which hwhy had struck
to the face of
the Congregation of Israel, she is a land of livestock, and to
your
servants is livestock: 5 And they said, If we have
found grace (favor) in your
eyes, shall be given ta-this land to
your servants
for a possession (seizure), not
do you make us go over ta-the Jordan. 6 And Moses
said to the
sons of Gad, and to the sons of Reuben, Your brothers [(the
brothers
of you)], shall they
go to the war, and you, shall you dwell here? 7 And to why
do you
discourage (forbid, neutralize, dissalow) ta-the heart of
the Sons of
Israel from going over to the land which hwhy has given
to them?
8 Thus your
fathers, they did in my sending them from Kadesh-Barnea
to
see ta-the land, 9 and they ascended
unto the torrent (valley) of Eshcol, and they
saw ta-the land,
and they discouraged (forbided, neutralized,
dissalowed)
ta-the heart of
the Sons of
Israel for failing at entering to the land which hwhy had given
to them. 10 And
the Anger of hwhy glowed in that
day, and swore, to
say, 11 If the men that ascended from Egypt,
from a son of twenty years and the upward, they shall not see ta
the Ground
which I
swore to
Abraham, to Isaac, and to Jacob; for they were not
fully following (after) Me: 12 except (failing) Caleb, son of
Jephunneh, the
Kenezite, and
Joshua, son of
Nun: for they were fully following (after) hwhy. 13 And
the Anger of hwhy glowed against
Israel,
and wandered them in the wilderness forty years, until all of
the generation that did the evil in the Eyes of hwhy wer completed (deceased).
14 And behold, you
have risen up instead of your
fathers of an increase of sinful men to add still upon the Fury (Glow,
Fierceness) of hwhy towards
Israel,
The tribes of Rebuen and Gad almost destroyed the Israelites for not
going in with the rest of their brothers in the promised land. Looking
at the chart of the Camp, showing the locations of the tribes of Reuben
and Gad
If one compares to
all these three accounts and the tribal
locations of each of the peoples above, they are all located on the
right (south) camp area.
It is clear, in the Hebraic perspective, that the location, from the
basis of the context of the Tent of Appointment, is called the "right
side", because the Entrance of the Tent of Appointment is located on
the east side, or in Hebriac terms the "rising side". The purpose of
bringing these out, is that these three accounts regarding these
certain tribes were the result of HaSatan attacking these peoples from
the right (south) camp,
or what is Hebraically called the "right hand" of the
Tent of Appointment, by using these certain Peoples as vessels of
HaSatan to rebel
against hwhy.
As Bill Cloud of Shoreshim
Ministries noted
that the enemy cannot attack from the outside, but is attacking from
"within" the Camp. In other words, in this case, HaSatan was attacking
the "right hand" of the Camp, which is considered the "strong hand",
because,
Hebraically speaking, the right hand is the strong hand. HaSatan was
trying to destroy the "strong hand" of the Camp in order to
dramatically weaken the Camp. HaSatan was also trying to
symbolically destroy
"the future Son of the Right Hand", who is Yeshua, the Messiah,
because Yeshua
represents the Tent of Appointment manifested in the Flesh. This was
HaSatan's way back then, to try to destroy the future coming of
Yeshua,
the Son of the Right Hand, because if HaSatan succeeded, the Israelites
would have not gone into the promised land and would have died in the
wilderness.
HaSatan would have also prevented Yeshua, the Son of the Right Hand, to
come to the earth in a
future time and redeem all the tribes of Israel as well as the rest of
the world.
Ending this week's Torah portion chapter, I have heard accounts of some
Messianic congregations who experience this kind of rebellion. Ephraim
Judah of Lion and Lamb
Ministries noted that it could be the hot summer days that
causes some to be unrestful, but he also noted that sometimes during
this week's Torah portion, there are those that split up from Messianic
congregations and form their own. One thing I know for certain is this,
which the apostle Paul noted in his letter to the assembly in Ephesus
Ephesians 6:12 For we wrestle
not against flesh and blood, but against principalities, against
powers, against the rulers of the darkness of this world, against
spiritual wickedness in high places. 13 Wherefore take unto
you the Whole Armour of hwhy, that ye may be able to
withstand in the evil day, and having done all, to stand. 14 Stand
therefore, having your loins girt about with Truth, and having on the
Breastplate of Righteousness; 15 And your feet shod with the
preparation of the Gospel of Peace; 16 Above all, taking the Shield of
Faith, wherewith ye shall be able to quench all of the fiery darts of
the
wicked. 17 And take the Helmet of Salvation, and the Sword of the
Spirit, which is the Word of hwhy: 18 Praying always with
all prayer and supplication in the Spirit, and watching thereunto with
all perseverance and supplication for all saints;
We are not dealing with fleshly matters spiriritual matters. What we as
believers in Yeshua need to do is to pray against the spirit of Korah,
and to break that spirit in Yeshua's name.
Ending this week's Torah portion chapter, Moses used two certain Hebrew
words and a phrase in verses one through three, and in the English
1 And
Korah,
son of Izhar, son of Kohath, son of Levi, and Dathan and
the Abiram, sons of Eliab, and On, son of Peleth, sons of Reuben were
taken: 2 and they
arose to the face of Moses, and the men from the Sons of Israel, fifty and two hundred
rulers of the Congregation,
called of appointment, men of name: 3 And they assembled upon
(over)
Moses
and upon (over) Aaron, and they said to
them, Multiplied (Much) is to you!
[(To you is
multiplied (much)!)],
For all of the
Congregation, all of them, are
Sacred Ones (Holy Ones),
and hwhy is in their
midst!: And why are you lifted
up over (upon) the Assembly of hwhy?!
In
the English they are "take" (in the Hebrew "yee-kakh" (xqy))
and "appointment" (in
the Hebrew "moh-eyd" (dewm))
and
the phrase "To you is much". This is how Moses applied them:
TAKE
1 And
Korah,
son of Izhar, son of Kohath, son of Levi, and Dathan and
the Abiram, sons of Eliab, and On, son of Peleth, sons of Reuben were
taken
(xqy):
6 This do; Take (xq) for yourselves
censers, Korah, and all of his
congregation;
17 and shall take (xq) a man his censer, and you
shall give incense upon
them, and you
shall bring near to the Face of hwhy a man of his
censer, fifty and
two
hundred censers; and you,
and Aaron, a man of his censer. 18 And they took (xqy) a man his
censer. 18 And they took a man
his
censer,...
APPOINTMENT
2 and they
arose to the face of Moses, and the men from the Sons of Israel, fifty and two hundred
rulers of the Congregation,
called of appointment (dewm), men of name:
10 And has brought you near,
and
ta-all of your
brothers, the sons
of Levi, with you: and you
seek
(request, enquire) also the Priestship (Priesthood)?! 11 For thus,
you and all of your congregation
that are appointed (Myden) upon hwhy: and Aaron,
what is he that
you
murmur (grudge, complain) upon (over)
him?!
TO YOU IS MUCH
3 And they assembled upon
(over)
Moses
and upon (over) Aaron, and they said to
them, Multiplied
(Much) is to you!
[(To you is multiplied (much)!)], For all of the
Congregation, all of them, are
Sacred Ones (Holy Ones),
and hwhy is in their
midst!: And why are you lifted
up over (upon) the Assembly of hwhy?!
7 And shall give fire in them,
and and they shall put upon them
incense
to the Face of hwhy tomorrow:
and
shall be the man which hwhy shall
choose, he is the Sacred One (Holy One): Is multiplied
(much) to you [(Is to you multiplied (much))], sons of Levi?
8 And Moses
said to
Korah, Hear, now, sons of Levi!: 9 Is that little
with you, when the Elohim of
Israel has separated (distinguished) you
from the
Congregation of Israel, to bring you near to Himself for (to) the
serving ta-the Service
of the Tabernacle of hwhy, and for (to) the
standing to the face of
the Congregation to
minister
them?!
This
is what is called in agricultural terms "reaping and sowing". Rico
Cortes calls it "measure for measure".
!!!hwhy
Kl dbk
CHAPTER
17
Numbers
17:1-13
(17:16-28 In The Hebrew)
Num 17:1 And hwhy
spoke to Moses, to say,
2 Speak to the Sons of Israel, and shall take a staff (rod,
branch) from
them, a staff (rod, branch) for the house of the father,
from ta
all of their
rulers by the house of their fathers, two ten (twoteen, twelve) staves (rods, branches):
you shall write a man of ta-his name upon
his staff (rod, branch). 3 And you shall write
ta
the name of Aaron upon
the staff (rod, branch) of Levi:
for one staff (rod, branch) is for the head of the house
of their fathers. 4 And you
shall rest (deposit) them in the Tent of Appointment to the face of the
Testimony
(Witness),
which I will appoint to you
there. 5 And it shall
be, the man which I
shall choose among him, his staff (rod, branch) shall blossom (bloom, bud,
break forth): and I shall
allay (pacify)
from
upon (over) Me ta-the
murmurings (grudgings, complaints) of the Sons of
Israel, which they, they were
with murmuring (grudging, complaining) upon you. 6
And Moses spoke to the Sons of Israel,
and
all of their rulers, they
gave to him a staff (rod, branch) for one ruler, a staff (rod, branch) for one
ruler, for the house of their fathers, two ten (twoteen, twelve) staves (rods, branches):
and the staff (rod, branch)
of
Aaron was in the midst of the staves (rods, branches). 7 And Moses rested
(deposited) ta-the staves (rods, branches) to
the Face of hwhy in the Tent
of the
Testimony
(Witness).
8 And was from the morrow, and Moses came to the
Tent of the Testimony
(Witness); and behold, the staff (rod, branch) of Aaron
for the house of Levi blossomed (bloomed, budded,
broke forth), and had came out blossoms
(blooms, buds, calyxes), and flourished a
flower, and had ripened (yielded) almonds. 9 And Moses brought out ta-all of the staves (rods, branches) from of the
Face
of hwhy to
all of the Sons of
Israel: and they looked, and they took a man his staff (rod, branch).
10 And hwhy
said to Moses, Return
ta-Aaron's staff (rod, branch) to the face of
the Testimony
(Witness) to be kept for a Sign to
the Sons of Rebellion; and you shall finish (end) their
murmurings (grudges, complaints) from upon
Me,
and they shall not die. 11 And Moses did as the which hwhy commanded
him; so was done. 12
And the Sons of Israel, they spoke to Moses, to say, Behold, we
shall
expire,
we shall perish, all of us, we shall perish. 13 Anyone that the drawing
near,
that
draws near to the Tabernacle of hwhy shall die:
that but shall we cease (shall be completed) by expiring?
(NOTE: Not all verses will
have
comments)
Question: "Why did hwhy
use staffs, or rods, to determine which tribe hwhy
would
choose"? Because the rods are dead wood, and it would be impossible
for them to sprout any form of life from their natural state.
When hwhy
made Aaron's rod bud, it revealed to the tribal leaders that the
budding of Aaron's rod
was a supernatural occurrence, and it came from the Creator
Himself, hwhy.
That way there would be no dispute in who did it and whom hwhy
chose to the other, and would show
that hwhy
Himself is the One who chose the tribe.
Looking at the word STAFF (ROD,
BRANCH)
The
Hebrew word for staff (rod, branch) is "mah-teh"- Mem, Tet, Heh (hjm).
It is from Strong's Concordance number 4294, and its definition
From
H5186; a
branch (as extending); figuratively a tribe; also a rod, whether for
chastising (figuratively correction), ruling (a sceptre), throwing (a
lance), or walking (a staff; figuratively a support of life, for
example bread): - rod, staff, tribe.
from 5186 "nah-tah" (hjn),
and its definition
A
primitive root; to stretch or spread out; by implication to bend away
(including moral deflection); used in a great variety of applications:
- + afternoon, apply, bow (down, -ing),
carry aside,
decline, deliver, extend, go down, be gone, incline, intend, lay, let
down, offer, outstretched, overthrown, pervert, pitch, prolong, put
away, shew, spread (out), stretch (forth, out), take (aside), turn
(aside, away), wrest, cause to yield.
Notice the rod is also considered "the staff of bread". This Hebrew
word "nah-tah" has been translated as "Staff of Bread". It is when
Moses
gave warning to the Israelites thing that will happen to them, if they
don't obey the voice of hwhy, which is noted in the
Torah portion of B'khukothai, in the book
of Leviticus
Leviticus 26:26 In My shever-breaking
(bursting) to you
the Staff (hjm) of Bread,
and ten women, they shall bake your bread in one fire pot
(furnace, oven), and they shall
return
your bread in weight:
and you
will eat, and you will not be satisfied (satiated).
Also, the rod represents discipline. In this case, hwhy
was disciplining each tribe through bringing their rod to Him. When
Aaron's rod blossomed, hwhy
was saying to the tribes that the rod of discipline of Aaron is whom
they
are to be disciplined. Without Aaron's rod blossoming, Yeshua, the
"Living Rod of Discipline", who is a descendant of the Levitical tribe
of Aaron by Mary, His mother,
could not come into the picture. As I noted earlier,
the definition also means a staff to support life, as "a staff of
bread". This is also symbolic of Yeshua, the Living Staff of Bread".
Indirectly related, regarding the impossibility of a man to cause
something to happen, the Prophet Elijah had to face the prophets of
Ba'al to show who is the real Elohim, and made two altars: one for
Elijah, and the other for the prophets of Ba'al. The purpose is that
whoever is hwhy
that hwhy will
make fire on the altar of the side who follows the real hwhy.
After the prophets of Ba'al tried without success, this is what the
prophet Elijah did to his altar, which is noted in the book of the Kings
1 Kings 18:30 And Elijah
said unto all the People, Come near unto me. And all the People came
near unto him. And he repaired ta-the altar of hwhy that was broken down. 31 And
Elijah took twelve stones, according to the number of the tribes of the
sons of Jacob, unto whom the Word of hwhy came, saying, Israel shall
be thy name: 32 And with ta-the stones he built an altar
in the Name of hwhy: and he made a trench about
the altar, as great as would contain two measures of seed. 33 And he
put ta-the wood in order, and cut ta-the bullock in pieces, and
laid him on the wood, and said, Fill four
barrels with water, and pour it on the Elevation Offering, and on the
wood. 34 And he said, Do
it the second time. And they did it the second time. And he said, Do it
the third time. And they did it the third time. 35 And the water
ran round about the altar; and he filled ta-the trench also
with water. 36 And it came to pass at the time of the elevation
of the Food Offering, that Elijah the prophet came near, and
said, hwhy, Elohim of Abraham, Isaac,
and of Israel, let it be known this day that Thou art Elohim in Israel,
and that I am Thy servant, and that I have done ta all these things at Thy Word.
37 Hear me, hwhy, hear me, that this People
may know that Thou art hwhy, the Elohim, and that Thou
hast turned ta-their heart back again.
38 Then
the Fire of hwhy fell, and
consumed ta-the Elevation
Offering, and ta-the wood, and ta-the stones, and
ta-the dust, and
licked up ta-the water that
was in the trench. 39 And when all the People saw it, they
fell on their faces: and they said, hwhy, He is the Elohim; hwhy, He is the Elohim.
Also related to precursors, like Aaron of the tribe of Levi, there is
another account of the precursor to choose someone to be a king for
Israel, which is noted in the book of the prophet Samuel
1 Samuel 9:1 Now there
was a man of Benjamin, whose name was Kish, the son of Abiel, the son
of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a
mighty man of power. 2 And he had a son, whose name was Saul, a
choice young man, and a goodly one: and there was not among the sons of
Israel a goodlier person than he: from his shoulders and upward he was
higher than any of the People.... 15 Now hwhy had told Samuel in his ta-ear a day before Saul came,
saying, 16 To morrow about this time I will send thee a man out of the
land of Benjamin, and thou shalt anoint him to be captain over My
People, Israel, that he may save ta-My People out of the hand of
the Philistines: for I have looked upon ta-My People, because their cry
is come unto Me. 17 And when Samuel saw ta-Saul, hwhy said unto him, Behold the
man whom I spake to thee of! This same shall reign over My People.
18 Then Saul drew near to ta-Samuel in the gate, and said,
Tell me, I pray thee, where the seer's house is. 19 And Samuel answered
Saul, and said, I am the seer: go up before me unto the high place; for
ye shall eat with me to day, and to morrow I will let thee go, and will
tell thee all that is in thine heart. 20 And as for thine asses that
were lost three days ago, set not ta-thy heart on them; for they
are found. And on whom is all the desire of Israel? Is it not on thee,
and on all thy father's house? 21 And Saul answered and said, Am not I
a Benjamite, of the smallest of the tribes of Israel? And my family the
least of all the families of the tribe of Benjamin? Wherefore then
speakest thou so to me? 22 And Samuel took ta-Saul and his servant, and
brought them into the parlour, and made them sit in the chiefest place
among them that were bidden, which were about thirty persons. 23 And
Samuel said unto the cook, Bring the portion which I gave thee, of
which I said unto thee, Set it by thee. 24 And the cook took up
the shoulder, and that which was upon it, and set it before Saul. And
Samuel said, Behold that which is left! Set it before thee, and eat:
for unto this time hath it been kept for thee since I said, I have
invited the People. So Saul did eat with Samuel that day. 25 And
when they were come down from the high place into the city, Samuel
communed with Saul upon the top of the house. 26 And they arose
early: and it came to pass about the spring of the day, that Samuel
called Saul to the top of the house, saying, Up, that I may send thee
away. And Saul arose, and they went out both of them, he and Samuel,
abroad. 27 And as they were going down to the end of the city,
Samuel said to Saul, Bid the servant pass on before us, (and he passed
on,) but stand thou still a while, that I may shew thee the word of
Elohim.
10:1 Then Samuel took ta-a vial of oil, and poured it
upon his head, and kissed him, and said, Is it not because hwhy hath anointed thee to be
captain over His Inheritance?
This was noted later through hwhy's
cancelation process to pick a king for Israel, which is noted in the
book
of the prophet Samuel
1 Samuel 10:17 And
Samuel cried out ta-the People to hwhy to Mizpeh;
18 And
said to the sons of Israel, Thus says hwhy Elohim of ta-Israel, I, I
ascended you Israel from Egypt, and I snatched you from the hand of
Egypt, and from the hand of all of the kingdoms, the ones oppressing
you:
19 And you of your rejection of ta-your Elohim,
whom he with
saving of you
out from all of your evils and your tribulations; and you have
said to him, For a king you shall set upon us. And
now you
shall present yourselves to the Face of hwhy
by your tribes, and
by your
thousands. 20 And brought Samuel ta
all
the tribes of
Israel, and chose the tribe of Benjamin. 21 And brought ta-the
tribe of Benjamin
by their families, and she was chosen, the family of the Matri, and
chose Saul the son of Kish:...
Though Samuel knew in advance who the king was, Saul was already chosen
by hwhy,
but there is another account where hwhy
chose someone to be king before the prophet Samuel without Samuel's
knowledge, which is noted in the book of the prophet Samuel
1 Samuel 16:1
And hwhy
said unto Samuel, How
long wilt thou mourn for Saul, seeing I have rejected him from reigning
over Israel? Fill thine horn with oil, and go, I will send thee to
Jesse, the Bethlehemite: for I have provided me a king among his sons.
2
And Samuel said, How can I go? If Saul hear it, he will kill me.
And hwhy
said, Take an heifer
with thee, and say, I am come to sacrifice to hwhy.
3 And call
Jesse to the sacrifice, and I will shew thee ta
what
thou shalt do:
and thou shalt anoint unto me him ta
whom
I name unto thee.
4 And Samuel did that ta
which hwhy
spake, and came to
Bethlehem. And the elders of the town trembled at his coming, and said,
Comest thou peaceably? 5 And he said, Peaceably: I am come to sacrifice
unto hwhy:
sanctify yourselves,
and come with me to the sacrifice. And he sanctified ta-Jesse
and ta-his
sons, and called
them to the sacrifice. 6 And it came to pass, when they were come, that
he looked on ta-Eliab,
and said,
Surely hwhy's
anointed is before
him. 7 But hwhy
said unto Samuel,
Look not on his countenance, or on the height of his stature; because I
have refused him: for hwhy
seeth not as man
seeth; for man looketh on the outward appearance, but hwhy
looketh on the heart.
8 Then Jesse called Abinadab, and made him pass before Samuel. And he
said, Neither hath hwhy
chosen this. 9 Then
Jesse made Shammah to pass by. And he said, Neither hath hwhy
chosen this.
10 Again, Jesse made seven of his sons to pass before Samuel.
And
Samuel said unto Jesse, hwhy
hath not chosen
these. 11 And Samuel said unto Jesse, Are here all of thy young men?
And
he
said, There remaineth yet the youngest, and, behold, he keepeth the
sheep. And Samuel said unto Jesse, Send and fetch him: for we will not
sit down till he come hither. 12 And he sent, and brought him in. Now
he was ruddy, and withal of a beautiful countenance, and goodly to look
to. And hwhy
said, Arise, anoint
him: for this is he. 13 Then Samuel took ta-the
horn of oil, and
anointed him in the midst of his brethren: and the Spirit of hwhy
came upon David from
that day forward. So Samuel rose up, and went to Ramah.
At
first, Samuel looked at Jesse's sons by sight, but hwhy
was looking at the heart, who was David, the symbolic budding
staff. hwhy
chose David, because he had a heart for hwhy.
CHAPTER
18
Numbers
18:1-32
Num 18:1 And hwhy
said to Aaron, You and
your sons and the house of your fathers with you, you
shall bear (carry, lift up) ta-the Iniquity of the
Sanctuary: and you and your sons with you, you
shall
bear (carry, lift up) ta-the Iniquity
of your Priestship
(Priesthood). 2 And also shall bring near ta-your
brothers of
the tribe (branch) of Levi, the scepter (clan, branch) of your father
with you,
and
they
shall join upon you, and shall minister you, and you and your sons with
you,
to the face of the Tent of the Testimony
(Witness). 3 And they shall
observe (keep, guard, watch) your Charge,
and the Charge
of all of the Tent: surely (only) they shall
not go near
to the Vessels of the
Sanctuary and to the Altar, and they shall not
die, also they, also you,
4 and they shall join upon you, and
they
shall
observe (keep, guard, watch) the Charge of
ta-the Tent of
Appointment, for
all of the Service
of the Tent: and a stranger shall not come near to you. 5 And you
shall
observe (keep, guard, watch) ta
the Charge
of the Sanctuary,
and ta
the Charge
of the Altar: and
shall not be anymore wrath upon (over) the Sons of Israel. 6 And
behold, I, I
have taken ta-your
brothers, the Levites,
from the midst of the Sons of
Israel: to you they
are given of a gift by hwhy for the serving ta-the Service
of the
Tent of Appointment. 7 And you and your sons with you, you shall
observe (keep, guard, watch) ta-your Priestship (Priesthood)
for every
word of the Altar, and for from the housing (inside)
of the Veil;
and you shall serve; I have given ta-your Priestship
(Priesthood) of a Service
of a Gift: and the stranger that draws near
shall die.
8 And hwhy
spoke to Aaron, And behold I, I have given to you ta-the Charge
of My Heave
Offerings (Raise Offerings) of all the Sacred Things (Holy
Things) of the Sons of
Israel; I have
given them
to you for an Anointing, and to your sons for a Statute of Ages. 9
This shall be to
you
from the Sacred (Holy) of Sacreds (Holies) [(Sacred of Sacreds, Holy of
Holies)], from the Fire Offerings:
all of their
Karban Offerings (Drawing Near Offerings, Gift Offerings), to all of
their Donation Offerings (Tribute Offerings, Food Offerings, Grain
Offerings, Apportion Offerings), and to all of their
Sin
Offerings, and to all of their Guilt Offerings, which they shall return
to
Me, he shall be a Sacred (Holy) of Sacreds
(Holies) [(Sacred of Sacreds, Holy of Holies)] to you, and to your sons. 10
You shall eat him in the Sacred (Holy) of Sacreds
(Holies) [(Sacred of Sacreds, Holy of Holies)]; every remembered one (male)
shall eat him:
shall be
Sacred (Holy) to you. 11
And this shall belong to you; the Heave Offering
(Raise Offering) of
their
gift, of all of the Wave Offerings of the Sons of Israel: I have
given them to you, and to your sons and to your daughters with you, for
a
Statute of Ages: every clean one in your house shall eat him.
12 All of
the best (kheylev-fat) of the glistened oil (pressed oil), and all of
the best (kheylev-fat) of the fresh grape juice
(new wine, sweet wine), and the
spawned grain (rapid increased grain, grain?),
their first fruits, which they shall give to hwhy, I
have given them to you. 13 The
first fruits of all which is in their land which they shall
bring to hwhy, shall belong to you;
every clean
one in your house shall eat him. 14 Every devoted thing in Israel shall
belong to you.
15 All openening the womb to all
flesh which they shall bring near to hwhy, among the Adam,
and among the animals, shall belong to you:
surely (also)
redeeming, you shall redeem ta
the
firstborn of the Adam, and you shall redeem ta
the
firstborn of the unclean animals,
16 and their redeemed, from a son of a renewed month, you shall
redeem on your evaluation (estimation, arrangement) of silver of five
shekels on the
Shekel
of the Sanctuary, he is twenty gerahs. 17 Surely (Only) the
firstborn of a ox, or the firstborn of a sheep, or the firstborn
of a
kid, you shall not redeem; they are Sacred (Holy): you shall strew
(sprinkle) ta-their
blood upon the Altar, and you shall incense (smoke, fumigate, burn) ta-their kheyelv-fat:
shall be a Fire Offering for a pleasant scent to hwhy. 18 And
their flesh shall belong to you, as
the Breast of the Wave Offering and
as the right hip leg (rear leg), shall belong to you.
19 All of the Heave Offerings
(Raise Offerings) of the Sacred Things (Holy Things), which
the Sons of
Israel, they
shall heave (raise) to hwhy, I have
given to you, and to
your
sons and to your daughters with you, for a Statute of Ages: she shall
be a Covenant
of Salt of Ages to the Face of hwhy, to
you and to your seed
with you.
20 And hwhy
said to Aaron, You shall not inherit in thier land, and shall not
belong to you a portion in their
midst: I am your Portion and your Inheritance in the midst of the Sons
of
Israel. 21 And behold, I have given to the sons of Levi all of the
tithe
in Israel for an inheritance, of an exchange of their Service
which
they
are serving ta-the Service
of the Tent of
Appointment. 22 And
the Sons of Israel, they shall not draw near to the Tent of Appointment
anymore,
for the bearing
(carrying, lifting up) of sin to the death. 23 And the
Levites shall serve him
at
ta-the Service
of the Tent of
Appointment, and they, they shall bear (carry, lift up)
their iniquity: shall be a Statute
of Ages for your
generations, and they shall not inherit
an
inheritance among (in) the midst of the
Sons of
Israel. 24 For ta-the tithe
of the Sons of
Israel, which they shall heave (raise) to hwhy of a Heave
Offering (Raise Offering), I have
given to the Levites for an inheritance: upon thus, I have
said to
them, They shall not inherit an
inheritance among (in) the midst of the Sons
of
Israel.
25 And hwhy
spoke to Moses, to say,
26 And you shall speak to the Levites, and you shall say to them, When
you take from ta
the Sons of
Israel ta-the tithe
which from them I have given
to you among (in) your
inheritance, and you shall heave (raise) from him of a Heave Offering
(Raise Offering)
of hwhy, a tithe
from the
tithe. 27 And your Heave Offering
(Raise Offering) shall be regarded (reckoned)
to you as
the
spawned grain (rapid increased grain, grain?) from the grain floor
(threshing floor), and as the fullness
from
the wine press (wine trough). 28 Thus also you,
you shall heave (raise) the Heave Offering
(Raise Offering)
of
hwhy from all
of your tithes which
you
shall take (receive) from ta
the Sons of
Israel; and you
shall give from him ta-the Heave Offering
(Raise Offering)
of hwhy to Aaron,
the Priest. 29 From all of your
gifts, you shall heave (raise) ta
the Whole
Heave
Offering
(the Whole Raise
Offering) of hwhy, from all of
his kheylev-fat,
ta-his Sacred Part (Holy Part)
from him. 30
And you shall say to them, In your heaving (raising)
ta-his kheylev-fat from
him, and shall
be regarded (reckoned) to the Levites as produce (increase) of a
grain floor (threshing floor), and
as produce (increase) of a wine press (wine trough). 31 And you
shall eat him in every
place, you
and your households:
for he shall be a reward (payment, hire?) to you
of an
exchange
of your Service
in the Tent of Appointment. 32 And you shall not bear (carry, lift up)
sin upon him in
your heaving (raising)
ta-his kheylev-fat from him: you
shall not pollute (profane) ta-the Sacred Thing (Holy Thing)
of
the Sons of Israel, and you shall not die.
(NOTE: Not all verses will have
comments)
Verse one
1 And hwhy
said to Aaron, You and
your sons and the house of your fathers with you, you
shall bear (carry, lift up) ta-the Iniquity of the
Sanctuary: and you and your sons with you, you
shall
bear (carry, lift up) ta-the Iniquity
of your Priestship
(Priesthood).
This is also mentioned in verse twenty three of this week's Torah
portion chapter
23 And the
Levites shall serve him
at
ta-the Service
of the Tent of
Appointment, and they, they shall bear (carry, lift up)
their iniquity: shall be a Statute
of Ages for your
generations, and they shall not inherit
an
inheritance among (in) the midst of the
Sons of
Israel.
What did hwhy
mean to bear the "iniquity"?
Looking at the word INIQUITY
The Hebrew word for iniquity
is "ah-vohn"- Aleph, Vav, Nun Sophit (Nwe).
It is from
Strong's Concordance number 5771, and its definition
From
H5753; perversity, that is, (moral) evil: - fault, iniquity, mischief,
punishment (of iniquity), sin.
from 5753 "ah-vah" (hwe)
and its definition
A
primitive root; to crook, literally or figuratively: - do amiss, bow
down, make crooked, commit iniquity, pervert, (do) perverse (-ly),
trouble, X turn, do wickedly, do wrong.
This could be where we get our modern makeup organization's name
"Avon".
This is the Paleo-Hebrew of each letter in its original pictoral
meaning:
Ayin: The eye
Vav: A
nail
Heh: Revelation,
beholding, man with arms raised, breath
Putting the pictoral meanings of the letters together, it makes a
phrase:
"The
one eyeing the nail to one with arms raised and to his breath"
This is fulfilled of the one eyeing the nail to Yeshua, and His Breath
of Life.
In other
words, iniquity is an act of "killing" the Word, and the Word was
Yeshua made Flesh, and the Word is the Breath of Life. This is what is
noted in the Gospel
of John
John 1:1 In the beginning was
the Word, and the Word was with Elohim, and the Word was Elohim. 2 The
same was in the beginning with Elohim. 3 All things were made by
Him; and without Him was not any thing made that was made. 4 In
Him was Life; and the Life was the Light of men.... 14 And
the Word was made Flesh, and dwelt among us, (and we beheld His Glory,
the Glory as of the Only Begotten of the Father,) full of grace and
truth.
The Israelites bore their iniquities when they brought their
offerings to the Priests. This is one definition, which King David
noted
in the book of the Psalms:
Psalm
18:23 I was
also
upright before him, and I kept myself from
mine iniquity.
This is so, because the apostle Paul noted this, which is noted in his
letter to the
assembly in Rome
Romans 3:23 For all have
sinned, and come short of the Glory of hwhy;
Romans 5:12
Wherefore, as by One Man sin entered into the world, and death by sin;
and so death passed upon all men, for that all have sinned:
King David realized that iniquity exists in himself without committing
it.
This would mean that Aaron and his sons would bear the iniquity of the
People. Yeshua was a descendant of the Priestly Levitical line of
Aaron, and He became the One to bear the iniquities (the killing of the
Word) by taking the inqiuities, as well as the sins of the world, on
Himself.
There are examples in the Torah which the People's souls bore the
iniquity on themselves, and one of them is noted in the Torah portion
of Sh'lakh L'kha, in the book of Numbers
Numbers 15:27 And if one
soul, she sins in ignorance, and shall
bring her near a she goat of a daughter of her year for a Sin Offering.
28
And the Priest shall atone upon (over) the soul that is ignorant, in
her
sinning in
ignorance to the Face of hwhy to atone
upon
him; and shall be forgiven to him, 29 the native among the Sons of
Israel, and for the sojourner (stranger) that sojourns among them; one
Teaching (Torah)
shall be to you for doing (offering, making, acting) in ignorance. 30
And the soul, which she does on a raised hand, from the native, and
from
the sojourner (stranger), he reproaches (reviles, blasphemes) ta-hwhy; and
that
soul shall be cut off from the nearness of her People,
31 for
the Word of hwhy was
despised (contempted, disesteemed, scorned), and ta-His Commandment
was
violated (disannuled, disolved).
Cutting, that
soul, she shall be cut off; her
iniquity shall be on her.
As I noted before, the soul is feminine, like a bride.
The soul, which consist of the mind, the emotions, and the will, is the
one having the
power to choose who to submit. In this case, the
act of a soul doing a willful act will result bearing their own
iniquity, and it cannot be atoned for, and the Levites are not to bear
it.
In
general, it makes sense that the Priests had to bear the iniquities of
the People
of Israel, especially the High Priest.
Yeshua, Himself, fulfilled this when He became High Priest, when
Caiaphas, the High Priest, rented his garment and nullifying his High
Priesthood. That made Yeshua, who was a descendant of the Aaronic
Priests via
Mary, a cousin to Elizabeth, both descendants of the line of Aaron, who
bore John, the Baptist, the next person
in line to receive the High Priestship.
When Yeshua took over the title as High Priest, He bore the iniquities
of the People as well as our future iniquities. That is how he took on
our
iniquities to the cross. He still maintained his High Priesthood unto
His death, because the Roman soldiers did not tear His Unseamed Garment
while Yeshua was hanging on the cross,
but they gambled
for It instead, keeping the Unseamed Garment intact. If the soldiers
tore His Garment,
Yeshua would have been disqualified from the High Priesthood and would
have
not continued to bear our iniquities, as well as our sins, at the
cross until His death, and Yeshua could not cover our iniquities and
our sins with His
Blood, as well as those who accepted Yeshua before us in the last 2,000
years. The Roman soldiers by not tearing Yeshua's Unseamed Garment also
revealed that
the High Priest on earth would have to wear that same Garment, based in
the Torah portion of Khukath, in the book of Numbers
Numbers 20:25 Take ta-Aaron, and ta-Eleazar,
his son, and ascend them at the Hor of the Mount
[(Mount of the Hor, Mount Hor)]: 26 And shall strip
ta-Aaron of ta-his Garments, and you shall
have ta-Eleazar, his
son, clothe them: and Aaron
shall be
gathered and shall die there. 27 And Moses did as the which hwhy commanded:
and they acended
to the Hor of the Mount [(Mount
of the Hor, Mount Hor)] to the eyes of all of the
Congregation. 28 And Moses
stripped ta-Aaron of ta-his Garments, and had ta-Eleazar, his
son clothed
them; and
Aaron died there in the head of the mountain (the Hor): and
Moses and
Eleazar
descended (came
down) from the mountain (the Hor).
But that untorn and Unseamed Garment was
occupied by
the Roman Soldier, and that means the High Priesthood on earth was
ineffective from day on, and every High Priest from there onward was
"illegitimate".
Also, if Yeshua did not take over the title of High Priest, He could
not have ascended to Heaven to bear our iniquities in the Kingdom of
Heaven, as
based in verse one of this week's Torah portion passage, as well as to
atone for
our iniquities at the
Heavenly Altar with His Blood. Yeshua's title as High Priest stood
then, and He
is our Eternal High Priest to this day. Ever
since He became
High Priest,
after He ascended into Heaven, whoever
was the
High Priest since Yeshua's ressurection, whether Caiphas kept the
position, or someone else took over the position, was not the
legitimate High Priest, because Yeshua was and is still the High Priest.
Since then, the
scarlet thread stopped changing from
red to white, the rough stone for the scapegoat, and the rough stone
for the goat dedicated to hwhy came on the
opposite hand every Yom Kippur. Within forty years, which is the number
of judgment as well as the
number of years for a generation for the People to repent and submit to
Yeshua, Herod's Temple was destroyed by Roman soldiers around 70 AD.
This is the account of it in the Rabbinical writings regarding the two
elements:
"Forty
years before the destruction of the
Temple, the western light went out, the crimson thread remained
crimson, and the lot for the Lord always came up in the left hand. They
would close the gates of the Temple by night and get up in the morning
and find them wide open" (Jacob Neusner, The Yerushalmi, p.156-157).
"Our
rabbis taught:
During the last forty years before the destruction of the Temple the
lot ['For the Lord'] did not come up in the right hand; nor did the
crimson-colored strap become white; nor did the western most light
shine; and the doors of the Hekel [Temple] would open by themselves"
(Soncino version, Yoma 39b).
Yeshua
redeemed us from our iniquities, which the apostle Paul noted in the
book of Hebrews
Hebrew 8:10
For this is the Covenant that I will make with the House of Israel
after those days,
saith hwhy; I will put My Torahs into
their mind, and write them in their hearts: and I will be to them for
Elohim, and they shall be to me for a People: 11 And they
shall
not teach every man his neighbour, and every man his brother, saying,
Know hwhy: for all
shall know Me, from
the least to the greatest. 12 For
I will be
merciful to their unrighteousness, and their sins and their iniquities
will I remember no more.
Hebrews 10:16 This
is the Covenant that I will make with them after those days, saith
hwhy, I will put My Torahs
into
their hearts, and in their minds will I write them; 17 And
their sins
and iniquities will I remember no more.
The
apostle Paul also noted regarding
works
versus righteousness, which is noted in his letter to the
assembly in Rome
Romans 4:1 What shall we say
then that Abraham
our father, as pertaining to the flesh, hath found? 2 For if
Abraham were
justified by works, he hath whereof to glory; but not before hwhy. 3 For what saith
the scripture?
Abraham believed hwhy, and it was
counted unto him for
righteousness. 4 Now
to him that worketh is the reward not reckoned of grace, but of debt. 5
But to him that worketh not, but believeth on Him that justifieth the
ungodly, his faith is counted for righteousness. 6 Even as David also
describeth the blessedness of the man, unto whom hwhy imputeth
righteousness
without works, 7 Saying,
Blessed
are they whose iniquities are forgiven, and whose sins are covered.
8 Blessed is the man to whom hwhy
will not impute sin.
We
can't work our way to obtain righteousness to be rid of our iniquities,
which the apostle Paul noted in his letter to the assembly in Rome
Romans 3:10 As
it is
written, There is none righteous, no, not one:
Verse two
2 And also shall bring
near ta-your
brothers of
the tribe (branch) of Levi, the scepter (clan, branch) of your father
with you,
and
they
shall join upon you, and shall minister you, and you and your sons with
you,
to the face of the Tent of the Testimony
(Witness).
Looking at the following words:
JOIN
The Hebrew word for join is
"lah-vah"- Lamed, Vav, Heh (hwl).
It is from
Strong's Concordance number 3867, and its definition
A
primitive root; properly to twine, that is, (by implication) to unite,
to remain; also to borrow (as a form of obligation) or (causatively) to
lend: - abide with, borrow (-er), cleave, join (self), lend (-er).
This is a
play on the name
of the
Levite tribe, Levy"- Lamed, Vav, Yod (ywl). hwhy
wanted The Levite
brothers to "join" with Aaron and his sons. It's "all in the family".
The Hebrew word for minister is
"shah-rath"- Shin, Resh, Tav (trs).
It is from
Strong's Concordance number 8334, and its definition
A primitive root; to
attend as a menial or worshipper; figuratively to contribute to: -
minister (unto), (do) serve (-ant, -ice, -itor), wait on.
It is possible that this is where we get our modern English word "sort".
Verses three through seven
3 And they shall
observe (keep, guard, watch) your Charge,
and the Charge
of all of the Tent: surely (only) they shall
not go near
to the Vessels of the
Sanctuary and to the Altar, and they shall not
die, also they, also you,
4 and they shall join upon you, and
they
shall
observe (keep, guard, watch) the Charge of
ta-the Tent of
Appointment, for
all of the Service
of the Tent: and a stranger shall not come near to you. 5 And you
shall
observe (keep, guard, watch) ta
the Charge
of the Sanctuary,
and ta
the Charge
of the Altar: and
shall not be anymore wrath upon (over) the Sons of Israel. 6 And
behold, I, I
have taken ta-your
brothers, the Levites,
from the midst of the Sons of
Israel: to you they
are given of a gift by hwhy for the serving ta-the Service
of the
Tent of Appointment. 7 And you and your sons with you, you shall
observe (keep, guard, watch) ta-your Priestship (Priesthood)
for every
word of the Altar, and for from the housing (inside)
of the Veil;
and you shall serve; I have given ta-your Priestship
(Priesthood) of a Service
of a Gift: and the stranger that draws near
shall die.
This account relates to Aaron's cousins and to the strangers to not go
near the vessels, or they will die, because they were symbols of
Yeshua, the Messiah.
In relation, we have become a Kingdom of Priests, which is noted in the
apostle Paul's epistle, and the apostle John's book of Revelation
1 Peter 2:9 But ye are a
Chosen Generation, a Royal Priesthood, an Holy Nation, a Peculiar
People; that ye should shew forth the praises of him who hath called
you out of darkness into his marvellous light:
Revelation 1:5 And
from Yeshua, the Messiah, who is the Faithful Witness, and the First
Begotten of the dead, and the Prince of the kings of the earth. Unto
Him that loved us, and washed us from our sins in His own Blood, 6 And
hath made us kings and Priests unto hwhy and His Father; to Him be
glory and dominion for ever and ever. Amen.
But we as believers in Messiah have been adopted to be part of the
Aaronite line,
because Yeshua is a descendant of the Levitical line of Aaron, via his
mother, Mary, which is based in the apostle Paul's letter to the
assembly in Rome
Romans 8:16 The Spirit itself
beareth witness with our spirit, that we are the children of hwhy: 17 And if children,
then heirs; heirs of hwhy, and joint-heirs with
Messiah; if so be that we suffer with Him, that we may be also
glorified together.
Romans 8:15 For ye have
not received the spirit of bondage again to fear; but ye have received
the Spirit of Adoption, whereby we cry, Abba, Father.
Based on these scriptures, because we as believers have been adopted to
be children
of hwhy, and that Yeshua is
an Aaronite Levite, we have also been adopted into the Levitical
Aaronite tribe. Also, because we have been adopted to the Aaronite
line, we can also partake in the services of His Tabernacle through
Yeshua, our Eternal High Priest.
!!!hwhy
Kl dbk
Verses fifteen and sixteen
15 All openening the womb to all
flesh which they shall bring near to hwhy, among the Adam,
and among the animals, shall belong to you:
surely (also)
redeeming, you shall redeem ta
the
firstborn of the Adam, and you shall redeem ta
the
firstborn of the unclean animals,
16 and their redeemed, from a son of a renewed month, you shall
redeem on your evaluation (estimation, arrangement) of silver of five
shekels on the
Shekel
of the Sanctuary, he is twenty gerahs.
This was noted in the Torah portion of B'khukothai, in the book of
Leviticus
Leviticus 27:25 And all of your
evaluation (estimation) shall be on the Shekel
of the
Sanctuary: twenty gerahs shall be the shekel.
It says that five
shekels equals twenty gerahs. That
means one shekel equals four gerahs.
Looking at the word GERAH
The Hebrew word for gerah is
"gey-rah"- Gimel, Resh, Heh (hrg). It is from
Strong's Concordance number 1626, and its definition
From
H1641 (as in H1625); properly (like H1620) a kernel (round as if
scraped), that is, a gerah or small weight (and coin): - gerah.
from 1625 "gey-rah" (hrg), and its
definition
From
H1641; the cud (as scraping the throat): - cud.
from 1641 "geh-rahr" (rrg), and its definition
A
primitive root; to drag off roughly; by implication to bring up the cud
(that is, ruminate); by analogy to saw: - catch, chew, X continuing,
destroy, saw.
This could be where we get our modern English phrase "grrrrrr".
There might be a possibility that a gerah is a sawed off pieces of
silver.
Looking first regarding an homer, an homer is fifty
shekels. This is what the
Bible Hub website says
regarding the homer
"an homer. or, the
land of an homer, etc., i.e, as much land as required a homer of barley
to sow it. The homer was very different to the omer; the latter held
about three quarts, the former seventy-five gallons three pints".
1 khomer = 75 gallons, 3 pints, or 75.375 gallons
Divide 50 shekels by 75.375 gallons, it comes to 1.5075 gallons
per shekel.
Knowing earlier that a gerah is
1/20th
of a shekel, but what is a gerah worth? Take the amount of 1/50 of an
homer, which is the weight of one shekel, 1.5075 gallons, and divide
it by twenty gerahs. It comes to .075375 khomer gallons, less than a
tenth of a gallon, or 1/1000 of an homer.
Verses twenty through twenty four
20 And hwhy
said to Aaron, You shall not inherit in thier land, and shall not
belong to you a portion in their
midst: I am your Portion and your Inheritance in the midst of the Sons
of
Israel. 21 And behold, I have given to the sons of Levi all of the
tithe
in Israel for an inheritance, of an exchange of their Service
which
they
are serving ta-the Service
of the Tent of
Appointment. 22 And
the Sons of Israel, they shall not draw near to the Tent of Appointment
anymore,
for the bearing
(carrying, lifting up) of sin to the death. 23 And the
Levites shall serve him
at
ta-the Service
of the Tent of
Appointment, and they, they shall bear (carry, lift up)
their iniquity: shall be a Statute
of Ages for your
generations, and they shall not inherit
an
inheritance among (in) the midst of the
Sons of
Israel. 24 For ta-the tithe
of the Sons of
Israel, which they shall heave (raise) to hwhy of a Heave
Offering (Raise Offering), I have
given to the Levites for an inheritance: upon thus, I have
said to
them, They shall not inherit an
inheritance among (in) the midst of the Sons
of
Israel.
The Priests do not obtain earthly
inheritance. Believe it or not, we as believers in the Messiah are not
to have an earthly inheritance either, which is based in the Gospel of
John, and the apostle Peter's epistle
John 17:16
They are not of the
world, even as I am not of the world.
1
Peter 2:9
But ye are... a Royal
Priesthood,...
The best source is noted in the Gospel of Matthew
Matthew 6:19 Lay
not up
for yourselves treasures upon earth, where moth and rust doth corrupt,
and where thieves break through and steal: 20 But lay up for
yourselves
treasures in Heaven, where neither moth nor rust doth corrupt, and
where thieves do not break through nor steal: 21 For where
your
treasure is, there will your heart be also.
We are not to have an eartly inheritance, but we are to live for Him
and do His Will for our Kingdom inheritance.
Verses twenty five through
thirty two
25 And hwhy
spoke to Moses, to say,
26 And you shall speak to the Levites, and you shall say to them, When
you take from ta
the Sons of
Israel ta-the tithe
which from them I have given
to you among (in) your
inheritance, and you shall heave (raise) from him of a Heave Offering
(Raise Offering)
of hwhy, a tithe
from the
tithe. 27 And your Heave Offering
(Raise Offering) shall be regarded (reckoned)
to you as
the
spawned grain (rapid increased grain, grain?) from the grain floor
(threshing floor), and as the fullness
from
the wine press (wine trough). 28 Thus also you,
you shall heave (raise) the Heave Offering
(Raise Offering)
of
hwhy from all
of your tithes which
you
shall take (receive) from ta
the Sons of
Israel; and you
shall give from him ta-the Heave Offering
(Raise Offering)
of hwhy to Aaron,
the Priest. 29 From all of your
gifts, you shall heave (raise) ta
the Whole
Heave
Offering
(the Whole Raise
Offering) of hwhy, from all of
his kheylev-fat,
ta-his Sacred Part (Holy Part)
from him. 30
And you shall say to them, In your heaving (raising)
ta-his kheylev-fat from
him, and shall
be regarded (reckoned) to the Levites as produce (increase) of a
grain floor (threshing floor), and
as produce (increase) of a wine press (wine trough). 31 And you
shall eat him in every
place, you
and your households:
for he shall be a reward (payment, hire?) to you
of an
exchange
of your Service
in the Tent of Appointment. 32 And you shall not bear (carry, lift up)
sin upon him in
your heaving (raising)
ta-his kheylev-fat from him: you
shall not pollute (profane) ta-the Sacred Thing (Holy Thing)
of
the Sons of Israel, and you shall not die.
The
Levites are to take their tithes that was given to them
from the Sons of Israel, as a part of their inheritance, which is a
tithe of a
tithe, and in verse
twenty six of this week's Torah portion, a tithe from
the tithe equals a hundredth, or .o1%. The Levites were to use that for
a
T'rumah Offering, which is a Heave Offering, to hwhy,
and it is to be
counted in verse twenty seven of this week's Torah portion passage
"...as grain from the grainfloor and as
fullness from the winepress".
Looking at the word GRAIN FLOOR
(THRESHING FLOOR)
The word for grain floor
(threshing floor) is
"goh-rehn"- Gimel, Resh Nun Sophit (Nrg).
It is from
Strong's Concordance number 1637, and its definition
From
an unused
root meaning to smooth; a threshing floor (as made even); by analogy
any open area: - (barn, corn, threshing-) floor, (threshing-, void)
place.
This is where we get our modern English word "grain".
Verse twenty eight
28 Thus also you,
you shall heave (raise) the Heave Offering
(Raise Offering)
of
hwhy from all
of your tithes which
you
shall take (receive) from ta
the Sons of
Israel; and you
shall give from him ta-the Heave Offering
(Raise Offering)
of hwhy to Aaron,
the Priest.
The
Levites are to
tithe their portion to Aaron, the High Priest, or to whomever is the
High Priest of their day. This is the first
time that the Torah has ever mentioned that the Priests are to tithe to
the High Priest.
This makes sense, as the Levitical Priests can give to Aaron and
his sons, because Aaron and his sons were separated from the rest of
the Levites to
serve in the Holy of Holies and other services the rest of the Levites
cannot do. Abraham tithed to Malkhi-Tsedek, the Priest of
Elohim, which is noted in the Torah portion of Lekh L'kha, in book of
Genesis
Genesis 14:18 And Melki Tsedek, King of
Salem, brought out bread and the
wine:
and
he was the Priest to El Elyon. 19 And blessed him,
and
said, Blessed be Abram by El Elyon, Possessor (Erector) of the Heavens
and
the Earth: 20 and blessed be El Elyon which had shielded off
(delivered)
your
enemies in your hand. And gave to him tithes (ten, a tenth) from all.
Jacob vowed he
would tithe to hwhy
at the pillar in
Beth El, noted in the Torah portion of Vay-Yeytsey, in the book of
Genesis,
Genesis 28:20 And Jacob vowed a vow, to
say, If Elohim shall be with me, and shall
guard (watch, observe, keep) me in this way that I am walking, and will
give to me bread
to
eat, and garment to clothe, 21 and I return to the house of my father
in
peace; and hwhy shall be to me
for Elohim: 22 And this stone which I have set of a pillar shall be
the House of
Elohim: and I will tithe a
tenth to You
of all which You shall give to me.
This is a Brith Khadashah (New Covenant) connection on this matter,
which is noted in the apostle Paul's
book of
Hebrews
Hebrews
6:20 Whither the
forerunner is for us entered, even Yeshua, made an High Priest for ever
after the order of Melkhi Tsedek.
Hebrews 7:1 For
this
Melkhi Tsedek, King of Salem, Priest of the Most High Elohim, who met
Abraham returning from the slaughter of the kings,
and blessed him; 2 To whom also Abraham gave a tenth part of all; first
being by interpretation King of Righteousness, and after that also King
of Salem, which is, King of Peace; 3 Without father, without mother,
without descent, having neither beginning of days, nor end of life; but
made like unto the Son of Elohim; abideth a Priest continually.
4 Now consider how great this man was, unto whom even the
patriarch Abraham gave the tenth of the spoils. 5 And verily they that
are of the sons of Levi, who receive the Office of the Priesthood, have
a Commandment to take tithes of the People according to the Torah, that
is, of their brethren, though they come out of the loins of Abraham: 6
But He whose descent is not counted from them received tithes of
Abraham, and blessed him that had the promises. 7 And without all
contradiction the less is blessed of the better. 8 And here
men
that die receive tithes; but there he receiveth them, of whom it is
witnessed that he liveth. 9 And as I may so say, Levi also, who
receiveth tithes, payed tithes in Abraham. 10 For He was yet in the
loins of his father, when Melkhi Tsedek met him. 11 If therefore
perfection were by the Levitical Priesthood, (for under it the People
received the Torah,) what further need was there that another Priest
should rise after the order of Melkhi Tsedek, and not be called after
the
order of Aaron? 12 For the Priesthood being changed, there is made of
necessity a change also of the Torah. 13 For he of whom these things
are
spoken pertaineth to another tribe, of which no man gave attendance at
the Altar. 14 For it is evident that our Lord sprang out of
Juda;
of which tribe Moses spake nothing concerning Priesthood. 15 And it is
yet far more evident: for that after the similitude of Melkhi Tsedek
there ariseth another Priest, 16 Who is made, not after the Torah of a
Carnal Commandment, but after the Power of an Endless Life.
17 For
he testifieth, Thou art a Priest for ever after the order of
Melkhi Tsedek. 18 For there is verily a disannulling of the Commandment
going before for the weakness and unprofitableness thereof.
19 For
the Torah made nothing perfect, but the bringing in of a better hope
did; by the which we draw nigh unto
hwhy.
20 And inasmuch as not without an oath He was made Priest: 21
(For
those Priests were made without an oath; but this with an oath by Him
that said unto Him,
hwhy
sware and will not repent, Thou art a Priest for ever after the order
of Melkhi Tsedek:) 22 By so much was Yeshua made a Surety of a
better Covenant. 23 And they truly were many Priests, because they
were not suffered to continue by reason of death: 24 But this Man,
because He continueth ever, hath an unchangeable Priesthood.
25 Wherefore He is able also to save them to the uttermost
that
come unto hwhy
by Him, seeing He ever liveth to make intercession for them. 26 For
such
an High Priest became us, who is Holy, harmless, undefiled, separate
from sinners, and made higher than the heavens; 27 Who needeth not
daily, as those High Priests, to offer up sacrifice, first for his own
sins, and then for the People's: for this He did once, when He offered
up Himself. 28 For the Torah maketh men High Priests which have
infirmity; but the Word of the Oath, which was since the Torah, maketh
the Son, who is consecrated for evermore.
This reveals to us that we, as Kingdom of Priests in Yeshua, are to
tithe to Yeshua, our Great Eternal High Priest as an act to be "joined"
to
Him. It
doesn't mean for every means to be a physical
tithe. It
could be through our talents, or it could be what
he has called us to do in ministry, or in a congregation,
or tithing to a congregation, or a ministry, etc..
If He has yet to reveal it, pray to
Him to
ask Him how to tithe to Him to be "joined" to Him, my fellow Kingdom of
Priests in Yeshua.
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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