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Todays Parsha #35: Naso (you take)

PART 1: THE LAST AND CURRENT TORAH PORTIONS
ANSWERS TO LAST WEEKS STUDY QUESTIONS (Bamidbar):
1) The situation with Hosea and his children is very similar to an incident in the Torah.
What is it?
The naming of Benjamin in Genesis. Rachel wanted to call him Ben Oni, or son of
my pain but Jacob knew better. He decided son of my strength was a better name,
also meaning son of my right hand.
2) If you know the answer to #1, what lesson is that incident trying to tell us in the
modern world now?
Jacob didnt want his son to have his son be reminded of the death of his mother
every time someone called his name. Putting these labels on children is never a good
thing. We may not put labels on our kids directly by the names we give them, but we
do almost the next worst thing when we talk about our kids in a way that is limiting to
them, that this one is the smart son but he will always be shy and that one is pretty but
she cant think straight, etc.
3) There is also one other time in Tanakh where this happens. Where is it and how is it
different from the one in the Torah?
And about the time of her death the women who stood by her said to her, Do not
fear, for you have borne a son. But she did not answer, nor did she set her heart
to it. And she called the child Ikabod, saying, The esteem has departed from
Yisral! because the ark of Elohim was taken and because of her father-in-law
and her husband. (1 Samuel 4:20-21, The Scriptures 1998)
The difference though is that apparently this naming decision was not reversed by the
mother later, so this kid was cursed with the name Ichabod for the rest of his life.
4) When is a native-born Israelite called a stranger when in all other situations he or
she would not be called this? Hint: This has NOTHING to do with when Abba
YHWH says, for you were strangers in the land of Egypt.
And appoint Aharon and his sons, and they shall guard their priesthood. And the
stranger who comes near shall be put to death. (Numbers 3:1, The Scriptures
1998)

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When compared to the Levites and priests, a regular Israelite is considered a stranger
when it comes to having access to the restricted areas. That is why some other
translations use ZUR to mean layman, as in a non-priestly Israelite lacking special
knowledge and/or training.
5) If you know the answer to #4, tell me when even priests are considered strangers?
When Aarons 2 sons offer unauthorized fire and die, that fire is called ZUR
(strange), so his sons became distanced and made strange by their disobedience.

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AND NOW FOR THIS WEEKS PORTION

1) Meaning of this weeks Torah portion and summary of contents:
Naso means take as in you will take an accounting of Israel or a census. This
portion begins with the census on the Gershonites and details all their prescribed
duties in ministering to the Tabernacle. This is followed by the bitter waters test for
an adulterous woman in Numbers 5 and other instructions for the sons of Aaron,
culminating with the Blessing of the Priests in chapter 6. The 7th and last chapter in
the portion details the contributions for the Tabernacle made by each tribal leader
Read Parsha (English-Numbers 4:21-7:89). This week, we will read from the start
and conclude at the end of the 6th chapter, summarizing the 7th, because each tribal
leader gives the identical contributions to the Tabernacle.
1) Play by Play commentary where appropriate.
2) Point out key Hebrew words/terms. Color Commentary:
MIBEN SHLOSHIM SHANAH VAMALAH VEAD BEN CHAMISHIM SHANAH
(4:30) = Take a tally of those from 30 to 50 years old. Because the work involved is
more precise but also more arduous than that of the priests, the Levites here need to
be trained especially carefully on how to handle all the sacred equipment. They still
retire at 50 like the priests.
VAYEDABAR YAHWEH EL-MOSHE LEMOR (5:1) = and spoke Yahweh to
Moshe saying to him. This is one of the times that according to the Rabbis the timing
attaches to an earlier book. In this case, it would appear to be synched to Exodus 40,
when the Tabernacle was erected on 1 Abib a year after the Exodus.
However, I should explain another aspect of this. In 40:17 the phrase second year is
used, however this is not two years from the Exodus but only the following year.
SHENI is an ordinal number, and refers to the START of the second year.
TZARA (5:2) = leprous mark. There is another term in Hebrew which is NEGA, a
more general term plague mark that can indicate leprosy or other sicknesses. It is
used to great effect in Isaiah 53:8 to whom the NEGA (stroke) was due. Here
however TZARA, which only refers to leprosy, is used.
Note on Numbers 5:11-31: This test for an unfaithful wife has a very interesting
parallel with the worship of the Golden Calf, as we see here:
And it came to be, as soon as he came near the camp, that he saw the calf and the
dancing. And Moshehs displeasure burned, and he threw the tablets out of his
hands and broke them at the foot of the mountain. And he took the calf which
they had made, and burned it in the fire, and ground it into powder, and
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scattered it on the face of the water and made the children of Yisral drink
it. And Mosheh said to Aharon, What did this people do to you that you have
brought so great a sin upon them? (Exodus 32:20-21, The Scriptures 1998)
So for the people who were definitely guilty of spiritual adultery, that is to say
idolatry, 3000 of the worst offenders were killed, just as a person caught in adultery
would be killed by stoning. But for those whose guilt was uncertain, they were
literally made to also drink bitter waters from the ground powder of the calf.
Presumably, if the pattern held, the bitter waters might turn into a curse and prove
fatal for those who took them and end up being guilty. However, the text is unclear on
some of these matters.
DABER EL-BNEY YISRAEL VEAMARTA ALEHEM-ISH ISH KI-TISTEH
ISHTO UMAALAH VO MAAL (5:12) = this, the word (literally or ruling,
law) if any mans wife is suspected of committing adultery and being false to her
husband. The rabbis point out there is very ancient tradition that says this rule is null
and void if the husband has committed sexual sin first.
VEHEEMIDAH LIFNEY YAHWEH (5:16) = and have her stand before Yahweh.
This is referring to the Tent of Meeting, where Abba YHWH would come down and
dwell with Israel. It may also refer to elders who are standing with Abba YHWH at
the Tent of Meeting, following His procedures. In similar passages, phrases like
standing before YHWH/Elohim are often interpreted by Rashi and others as
meaning giving testimony before the elders or the Sanhedrin.
MAYIM KEDOSHIM (5:17) = Set-Apart waters, because these waters came from the
washstand that was made from the mirrors of righteous women (Exodus 38:8).
UFARA ET-ROSH HA-ISHAH (5:18) = and let loose her hair. This proves women
did have their hair tied up in some manner while worshipping, and may also explain
the commandments about women keeping their heads covered in 1 Corinthians 11:20.
However, it should also be pointed out that Rav Shaul makes it clear congregations
should not be divided over this issue, one way or the other.
But if anyone is contentious about these things, we on our part have no such
custom, nor has the assembly of Elohim. (1 Corinthians 11:16 AENT)
YERECHECH (5:20) = your thigh. Some authorities take this phrase literally that the
womans thigh will waste away if she lies. Others however look at thigh as a
euphemism for sexual organs and reproduction. It is true that thigh covenant is
associated with a vow that passes through generations of a family. However it seems
predominantly associated with male, not female, reproduction. As a visual metaphor,
thigh seems more easily symbolic with the men.
VE-CHATAV ET-HA-A LOT HA-ELEH HA-KOHEN BA-SEFER U-MACHTAH
EL-MEY HA-MARIM (5:23) = the priest shall then write the curses on the
parchment and dissolve it into the bitter waters. In a positive example, the prophet
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Ezekiel is commanded (3:1-7) to eat divine instruction on a scroll and speak Abba
YHWHs words back out to Israel. Here, in Numbers 5, may be the only example of a
negative process. It is although unclear if the waters bring the curse directly or if they
are activated into cursing by the parchment. My best guess is that both waters and the
writing do this, as we need two witnesses to establish every matter of Torah
(Deuteronomy 19:15).
VENIZREAH ZARA (5:28) = and will become pregnant. And when this happens the
entire nation will know the husband falsely accused his wife, because the pregnancy
itself is a sign of Abba YHWHs personal vindication of the woman.
ZOT TORAT (5:29) = this is the (entire) instruction (or Torah), As we saw earlier
(Leviticus 13:59), this phrase indicates that this is the only place in the Torah that the
instruction appears. Same thing applies to 6:21.
ISH O ISHAH (6:2) = Man or woman. This was a very special vow open to both,
which is remarkable because according to Philo and other authorities, a Nazirite
during his or her vow takes on some of the status of being a priest.
NEZER ELOHAV AL ROSHO (6:7) = Elohims Nazirite crown is upon his head.
The uncut hair is thought of as a crown of righteousness to the one under the oath.
VEKIDASH ET-ROSHO BAYOM HAHU (6:11) = and re-sanctify his head on that
day. So the Nazirite, though defiled by a dead body, can resume his oath of separation
after a week if he/she chooses to.
VE-GILACH HA-NAZIR (6:18) = and the Nazirite will shave. The opening at the
Tent of Meeting that is also described in this verse is apparently a separate area that is
just for the Nazirite shaving his head.
BIRCHAT HA KOHENIM (6:24-26)
YEVARCHECHA YAHWEH VEYISHMARECHA
(and may Yahweh bless you and keep you)
YAER YAHWEH PANAV ELEYCHA VICHUNECHA
(may Yahweh lift up His face to shine upon you and grant you grace)
YISA YAHWEH PANAV ELEYCHA VEYASEM LECHA SHALOM
(may Yahweh lift up His countenance on you and give you peace)
(7:12) NAHSHON AMMINADAB JUDAH. NAHSHON (perhaps from NAHSHOL)
= stormy sea/waters. AMMINADAB = my kinsman is noble. JUDAH = praise.
Message: [Through] stormy waters my noble kinsmen/family [received] praise.
This is a reference to the deliverance at the Sea of Reeds under Moshe, and in later
times the rabbis will tell a story or Midrash based on this meaning:
[From Wikipedia]
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Owing to his direct descent from Judah and to his being the progenitor of so
many kings, Nahshon is extolled by the rabbis as a most noble man.
Nahshon's sister Elisheba married Aaron,[4] and this is especially mentioned as
a hint that one should take care to select a wife whose brothers are noble.[5]
The Midrash relates that during the Exodus, when the Israelites reached the
Red Sea, it did not automatically part. The Israelites stood at the banks of the
sea and wailed with despair, but Nahshon entered the waters. Once he was up
to his nose in the water, the sea parted. This is the origin of his name
"Nahshol" = "stormy sea-waves". It is in virtue of action that he was chosen to
be the first to bring the dedicatory offering.[6] Nahshon was a model prince,[7]
and was called "king".[8] When the princes of the different tribes were required
to bring their offerings, each on a separate day, Moses was embarrassed, not
knowing who should be the first; but all Israel pointed at Nahshon, saying,
"He sanctified the name of God by springing first into the Red Sea; he is
worthy to bring down the Shekhinah; therefore he shall be the first to bring the
offering."[9] The offering brought by Nahshon is pointed out as having been
his own and not that of his tribe.[10] In the account of the offering the words
Va'korbano ("and his sacrifice") and Etodim each have a , while the same
words in the accounts of the other princes' offerings have no . This letter, the
numerical value of which is six, indicates that Nahshon was the ancestor of six
men David, the Messiah, Daniel, Hananiah, Mishael, and Azariah each
of whom was distinguished for six praiseworthy qualities.[11]
Another possible meaning to NAHSHON is initiator.

(7:18) NETHANAEL ZUAR ISACCHAR. NETHANAEL = Given of El. ZUAR

= little one. ISACCHAR = there is recompense. If recompense is meant in a
bad sense here, i.e. in the sense of taking vengeance, the sentence possibly means:
There is little revenge given from El [for our sins].
(7:24) ELIAB HELON ZEBULON. ELIAB = El is my Father. HELON = brave.
ZEBULON = dwelling of honor. Message: El is my Father [Who is] brave and
dwells with honor.
(7:30) ELIZUR SHEDEUR REUBEN. ELIZUR = El of the rock or El is my rock.
SHEDUER = Shaddai is light. REUBEN = behold a son. Message: El is my
rock, Shaddai is light [that] beholds [His] Son.
(7:36) SHELEUMIEL ZURISHADDAI SHIMEON. SHELEUMIEL = peace of
El. ZURISHADDAI = My Rock is Shaddai [a title for YHWH]. SHIMEON =
they hear. So the sentence is The peace of El, the Rock of Shaddai [is for] they
who hear [him].
(7:42) ELIASAPH DEUEL GAD. ELIASAPH = El has added. DEUEL = El has
known. GAD = fortunate. Because this is the sixth day, what El has added may

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relate to the Shabbat and therefore mean, El has added and El has known the
sons of the fortunate [who keep the added seventh day].
(7:48) ELISHAMA AMMIHUD EPHRAIM. ELISHAMA= El has heard.
AMMIHUD = my people are majestic. EPHRAIM = fruitful. Pretty straight
forward: El has heard that my people are majestic and fruitful!
(7:54) GAMALIEL PEDAHZUR MANASSEH. GAMALIEL = El has
recompensed. PEDAHZUR = the rock has ransomed. MANASSEH = causing
forgetfulness. Message: El has recompensed [through] the rock of ransoming
causing forgetting [of our sins]. NOTE: This may be a reference to a rock that
was used to sacrifice unto Abba YHWH per our Haftorah portion this week
(Judges 13:19).
(7:60) ABIDAN GIDEONI BEN-YAMIN. Each of these names may spell out a
message. Abidan = My Father is judge. Gideoni = my cutter (hewer with an axe).
Ben-Yamin= Benjamin, literally son of my right hand but idiomatically son of
my strength/power. So perhaps this means: My Father [YHWH] is a Judge that
cuts down the sons of power!
(7:66) AHIEZAR AMMISHADDAI DAN. AHIEZAR = my brother is help.
AMMISHADDAI = my kinsman/family is Shaddai. DAN = judge. Message: My
brother is help, my family is Shaddai [and my] judge.
Last two combine
(7:72-78) PAGIEL OCHRAN ASHER AHIRA ENAN NAPHTALI. PAGIEL =
occurrence/intervention of El. OCHRAN = trouble. ASHER = who/whom (to
those). AHIRA (the brother of evil). ENAN (fountain). NAPHTALI (wrestle
with/for El). Message: Els intervention [is] trouble [for those] who are brothers
of evil [but] a fountain [of life] to those who strive with El!
Bonus Teaching:
The Secret Punishment in Numbers 5
In this Torah portion, we see what looks to some a cruel, perhaps even barbaric and
emotionally damaging procedure. A jealous husband has the right to present his wife
before the priests and if he thinks she has been unfaithful can make her drink bitter
water that will bring a curse upon her. This is a provision in Torah to deal with the
very practical fact that husbands get jealous and sometimes the matter of adultery
cannot be proven to have happened between his wife and another man.
Now, if the woman did sin against her husband, then there is no problem in my view.
She has much bigger problems to deal with than an annoying public ceremony where
her reputation is justly put into question.

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But what if the husband is just a jerk and the wife is innocent? Is it fair to put her through
an ordeal like that at all? Now the whole nation literally knows her husband didnt trust
her and that he thinks she has broken her vows. And in the aftermath of such a horrific
public display, we can only imagine that certain gossips around her would continue
wagging their tongues and thinking she somehow beat the rap and was a harlot after all.
I mean talk about Desperate Housewives, Israel style!
And to be sure it seems the husband holds all the proverbial cards, doesnt it? I mean
there is no similar procedure for the wife to do against him if she thinks he cheats right?
Well, yesand no:
He who commits adultery with a woman lacks heart; He who does it destroys his
own life. He finds smiting and shame, And his reproach is not wiped away. For
jealousy enrages a man, and he does not spare in the day of vengeance. (Proverbs
6:32-34 The Scriptures 1998)
His sin will NOT be blotted out! Thats what Proverbs says. Furthermore, the man has
disgraced himself and let the whole public know that he is a jealous and hateful man who
has falsely accused the one person in his life that not only SHOULD he trust but who has
now, as a matter of Torah law, been proven trustworthy while he has been proven a
LIAR! Lets see what Torah then has to say about such a man:
and a spirit of jealousy comes upon him and he becomes jealous of his wife
who has defiled herself, or a spirit of jealousy comes upon him and he becomes
jealous of his wife although she has not defiled herself, then the man shall bring
his wife to the priest. And he shall bring the offering for her, one-tenth of an
phah of barley flour. He is not to pour oil on it or put frankincense on it, because
it is a grain offering of jealousy, an offering for remembering, for bringing
crookedness to remembrance. (Numbers 5:14-15 The Scriptures 1998)
This is curious, because in one place the man will be held without blame, but in another
sense, as we see here, he must make PUBLIC ATONEMENT for his wanton jealousy.
And it gets actually worse for him:
For wrath kills the fool and envy slays the simple. I myself have seen the fool
taking root, but suddenly his home was cursed. His sons are far from safety, they
are crushed in the gate, with no one to deliver. The hungry eat up his harvest,
taking it even from the thorns, and the snare snaps up their wealth. (Job 5:2-5, The
Scriptures 1998)
Set me as a seal upon your heart, As a seal upon your arm; For love is as strong as
death, Jealousy as cruel as the grave; Its flames are flames of fire, a flame of Yah!
(Song of Songs 8:6, The Scriptures 1998)

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So this is the penalty the husband has laid upon himself, because he did not make the
effort to either know his wife better or honor his community of faith by proving all things
from the Word. Again, this doesnt mean the wife isnt harshly treated and for something
she was totally innocent of. But the shame that was heaped on her falsely will surely
come back to her husband a hundred fold and stay with him far longer, for he has shown
the worst side of himself in the most shameful public display imaginable and Abba
YHWH Himself has called him a liar and a fool.
Given the choice between the two of them, Id rather take the temporary yet unwarranted
shame of the wife than the eternal and validated shame of her husband.
Torah Question of the Week:
Is there such a thing as a Torah code and if so, what is it?

END PART 1

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PART 2: THE HAFTORAH

Torah Question of the Week:
Is there such a thing as a Torah code and if so, what is it?
Yes, there is most definitely a Torah code and you have just seen it in action. While
much of this research focuses on things like Equidistant Letter Sequences (ELS) the main
code is linguistic, and manifests in part thorough the names of people and places in
Scripture.

1) Haftorah portion (English- Judges 13:2-25) and discuss common themes with the
Torah portion.
2) Our linguistic commentary
ZORAH (13:2) = wasp nest.
MANOACH (13:2) = what peace/rest?, a very good question during the time of
the Judges!
Note on Judges 13:8: the man of El is actually a Messenger-angel, meaning
that you can sometimes call an angel a man. This explains why in the Gospels
the resurrection scenes alternately mention men and angels and they are one
and the same beings.
SAMSON (Shimshon13:24) = Little sun, derived from SHEMESH (sun) and
hometown is Beth-Shemesh (place of the sun).
3) Renewed Covenant portion: (English) Acts 21:17-32 (all the way through with
applicable footnotes.)
Acts 21:20
Greek murias (myriads) refers to a minimum of 10,000 souls.
Most translations read "zealous for the law"; it is a self-evident truth that myriads of
Netzarim followers of Y'shua were also zealous for Torah! The work of the Ruach
haKodesh (Set-Apart Spirit) is to write Torah (instructions in righteousness) upon the
hearts of YHWH's people, both Jew and Elohim Fearers.
Acts 21:21
Attacks against Rav Shaul by factions of rabbinical zealots were manifold. Shaul taught
that faith and intent of the heart determines whether a person is ready to be circumcised
and walk in Torah. At no time did Shaul teach against either circumcision or Torah;
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however, he opposed the "traditions of the Pharisees" who demanded blind observance to
their religious traditions. Shaul required that Gentile converts be taught about covenant
and have clear understanding of what they were doing, in relationship to YHWH and His
Mashiyach. To be expected to know and observe complex halakha at early stages of
belief is unacceptable. Both the Pharisees and Netzarim taught that a person must study
to develop their understanding and establish the intent in their heart before circumcision,
rather than blindly follow the wishes of others. Only a small group of zealots demanded
immediate circumcision, which is something Rav Shaul clearly opposes. It is very
evident that Awraham received instruction before his circumcision, and he is the father of
Faith for both Jews and Gentiles alike.
Acts 21:26
This event clearly establishes Rav Shaul as a Torah observant Jew; however, mainstream
Christians twist Paul into being a man pleaser as though his offering was solely to
please Jews, as some sort of political posturing. There is no conflict between atonement
made by Y'shua's blood and the giving of offerings in the Temple. Paul walks in the
footsteps of Y'shua, King David, and all the Yisrael of Elohim, when he declares "I
rejoice in the Torah of Elohim, in the inner man" (Rom_7:22). Each and every blood
sacrifice and offering made in the Temple points to Mashiyach's perfect blood. The
Temple stood until 70 CE. The followers of Y'shua met daily in the Temple and gave
offerings unto YHWH, but they also knew atonement was accomplished through the
precious blood of Y'shua; there is no conflict here.
Acts 21:27
Rav Shaul has been seen in the Temple for some time; here he is found celebrating
Shabbat in the Temple. Rav Shaul is not posturing; his relationship with YHWH and
Mashiyach requires observance of Shabbat. Paul is not mixing Pagan ideas with Y'shua,
as most Christians suggest; rather, he interprets the observance of Torah through
Mashiyach, rather than through Pharisaical tradition. This in no way diminishes but,
rather, establishes Torah. See Rav Shaul (Apostle Paul) in Appendix.
4) Highlight common themes in Aramaic (terms in footnotes which I will read)
5) Apply these themes/issues to modern issues in the Netzari faith. (We see here clearly
the lengths that the apostle Paul goes through to maintain Torah and set a good
example for those who are being initiated into Torah. May this also be true for all of
us! But notice also how his detractors would immediately criticize him for doing so
and in fact say the opposite! So while appearing to be righteous, Pauls enemies are
actually going against his Torah observance and accusing him of being anti-nomian!
Unfortunately, this also goes on today.)
6) Relate to all or part of an Appendix portion of AENT or footnotes from a portion
(Torah in Renewed Covenant, p. 986-994, relating squarely to Rav Shaul and each
of the Ten Commandments).

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Scroll to Scroll:
Todays Parsha #36: BeHalotekha (when you lift up)
PART 1: THE LAST AND CURRENT TORAH PORTIONS
AND NOW FOR THIS WEEKS PORTION
2) Meaning of this weeks Torah portion and summary of contents:
BeHalotekha means when you elevate as in when you lift up the lamps. Aaron
is commanded to light the lamps of the menorah and the tribe of Levi is commanded
to serve the sanctuary. This is also when the institution of the Second Passover is
established and it also details what happens when the Israelites grumble over only
having manna to eat as well as showing rebellion against Moshe from his own
siblings!
Read Parsha (English-Numbers 8:1-12:16). This week we will read the entire
portion.
3) Play by Play commentary where appropriate.

Vayedaber Yahweh el-Moshe lemor.

Daber el-Aharon ve'amarta elav beha'alotecha et-hanerot el-mul pney
hamenorah ya'iru shiv'at hanerot.
Vaya'as ken Aharon el-mul pney hamenorah he'elah neroteyha
ka'asher tsivah Yahweh et-Moshe.
4) Point out key Hebrew words/terms. Color Commentary:
ELAV BEHALOTECHA ET-HA-NEROT (8:2) = when you mount the lamps. The
concept of lighting them is implied here, but mentioned directly in the second part of the
sentence.
NATZA (8:7) = sprinkling, spurting out, for oil, water or blood. Reminds me (different
word/spelling) of NETZACH (victory), and a synonym for VICTORY is TESHUAH
(salvation). So perhaps the anointing leads to the sprinkling of blood that causes victory
and salvation? Very interesting imagery given the verse:
"Thus you shall do to them, for their cleansing: sprinkle purifying water on them,
and let them use a razor over their whole body and wash their clothes, and they
will be clean. (Numbers 8:7 NAU)

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Note for 8:7-9: This procedure for purification of the unclean throughout this part of
Numbers was used to help Miriam re-enter the camp after she was made leprous
(Numbers 12).
MISHCHAH (8:9) = anointing oil, same root as anointed One (Mashiyach).
SAMECHU (8:10) = derived from SEMICHA (ordination) or how rabbis are certified.
The other part of the sentence tells us HOW they ordained the priests: VENEY (and the
sons) YISRAEL (Israel) ET-YEDEYHEM (hands laid) AL (upon) HA LEVIIM (the
Levites). This is exactly how Moshe sanctified Joshua to lead after him as well.
TENUFA (8:11) = to lift up, distinguish, set apart. This can be in a good or bad sense.
Here it is positive, that the Levites are being distinguished for special service. However,
lift up can also be bad. Via a synonym for this word (NASA, like Naso, last weeks
parsha) lifting up ones head (Genesis 40) is good news for the wine taster but bad
news for the baker when Joseph interprets their dreams. The bad sense for TENUFA
itself can be found in Isaiah 19:16.
VAEKACH ET-HA-LEVIIM TACHAT KOL-BACHAR BIVNEY YISRAEL (8:18) =
I have now taken the Levites in place of the first born Israelites. In other words, each
Levite (22,000) redeems a first born Israelite (22,273). For the remainder between the
smaller number of the Levites and the greater number for the first born of Israel (273),
those sons had to be redeemed by paying 5 shekels each to the sanctuary.
Note on 8:22-23: In what has become a very important tool for helping me separate
and date chronological Torah events, we need to look for separating language
such as what we see here in these two lines. Typically a days worth of instructions
will end with phrases like This is the rule for or And so it was done according
to. Then the next series of instructions for another day will begin with phrases like
YHWH spoke to Moshe saying or Speak to the children of Israel and tell
them___.
CHAMESH VEESRIM SHANAH (8:24) = from 25 years seems to be a probationary
time before full duties kick in 5 years later, at age 30.
UMIBEN CHAMISHIM SHANAH YASHUV MITZVAH HAAVODAH VE-LO
YAAVOD OD (8:25) = then at age 50 they will retire from their work (literally
charges/responsibilities of their service) and not work anymore. However, there is no
mandated retirement for priests or high priests, so Zechariah, the Immersers father, could
be elderly and a priest from Abijah.
BEYN HA ERUVIM (9:3) = twilight (literally, between the evenings. Josephus calls
this time between the 9th and 11th hours of the day, but this would then transition to
NESHEPH, the last hour of the day. This is the original Biblical calendar that was
opposed by Samaritans and others, who argued it was between sunset and darkness.

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BACHODESH HA-SHENI BEARBAAH ASAR (9:11) = he shall prepare it on the 14th

day of the second month. It is most appropriate to give these instructions here, because
again chapter 9 is in the FIRST MONTH, so this is a heads up on what to do if you get
defiled. Passover had started when the men became defiled, placing these instructions in
the latter half of this month (9:4-5).
GER (9:14) = stranger, derived from GOR (to reside), and so a foreign resident.
Considered to have all the rights of native soil Israelites (etzra) except must be
circumcised to do Pesach, after which GER TZEDEK (tzedek denoting his righteousness)
becomes a technical term for proselyte as did the generic GER.
OHEL HA-EDUT (9:15) = Tent of the Testimony, because the Tent of Meeting also
housed the Ark of the Covenant.
KEN YIHYEH TAMID HEANAN YECHASENU UMAREH-ESH LAYLAH (9:16) =
From then on it remained that way. There was a cloud covering it and a fire apparition by
night. Most translations assume the line should read there was a cloud covering BY
DAY and a fire apparition by night, however BY DAY is not in the text directly. It is
possible to assume that it is implied and therefore meant to be there, however, it is also
possible the cloud was covering it at night when it would be seen by the fire.
TEKIA (10:3) = long blasts, as opposed to TERUAH, short staccato blasts of the shofar.
See 1 Corinthians 14 for a great discussion on how the shofar needs to be understood to
communicate messages of life and death. Note in 10:10 that, as opposed to us doing
things to remember Abba YHWH, we do these things to be remembered by Him!
Extra note on this from Bible.ort.org:
In the Talmud there is a dispute as to whether the teruah mentioned here was a staccato
note or a series of three short notes (Rosh Hashanna 33b). It is also noted that the series
of short notes was preceded and followed by a single long note (Sifri; Rosh Hashanah
34a; Rashi).
VEHURAD HA MISHKAN VENASU VENEY GERSHON UVNEY MERARI
NOSEY HASMISHKAN (10:17) = The tabernacle was then taken down and the
descendants of Gershon and Merari who carried the tabernacle began the march.
NOSEY HAMIKDASH (10:21) = who carried the sacred furniturespecifically the Ark
of the Covenant.
VAYOMER MOSHE LE-CHOVAV BEN REUEL HA MIDYANI CHOTEN (10:29) =
And said Moshe to Chovav the son of Reuel the Midianite, (his) father in law. Rabbis are
divided on whether Hobab son of Reuel is Jethro or Jethros son and Moshes brother
in law. Following the Hebrew literally the latter seems more probable, but the former is
more popular in the traditions.

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10:35-36 has two very special prayers that we seldom hear aboutthe special blessings
for taking out and putting back the Ark of the Covenant
For taking the Ark out:
KUMAH YAHWEH VEYAFUTSU OYEVEYCHA VEYANUSU MESAYNECHA
MIPAYNECHA = Arise Yahweh and scatter Your enemies. Let Your foes flee from
before Your face.
KUMAH (qum) is the same word in Aramaic for resurrection. Yshua uses this when
he heals the little girl and says TALITHA QUMI.
For returning the Ark:
SHUVAH YAHWEH RIVAVOT ALFEY YISRAEL = Return O Yahweh to the myriads
of Israels thousands.
This means that Abba YHWH will in a sense return to heaven, from where He will watch
over the thousands in Israel while myriads of angels minister to him.
TABERA (11:3) = named from the root BAAR (to burn) because Abba YHWHs fire
broke out there.
ZACHARNU ET-HADAGAH (11:5) = Remember the fish. (Explain astronomical
significance!)
HAYAD YAHWEH TIKTSAR ATAH (11:23) = Literally: Has the hand of Yahweh
become short? This means, has My power drained/become limited?
VELO YASAFU (11:25) = and (it) did not continue. This is interestingbible.ort.org
says the gift of prophecy given to the 70 elders that they did not LOSE it, and this is
derived from the Targum Onkelos, which normally does not engage in these kind of off
reading normally. However, the Hebrew literally reads, VE (and) LO (no) YASAFU
(added to them [after this moment]) or it did not continue. Stone Edition Tanakh agrees
with me, reading, but they did not do it again.
Apparently the bible.ort.org people are trying to suggest that the 70 elders continued the
gift of prophecy so that even the current Sanhedrin has the power of divine discernment. I
can think of no other reason for a reading like this which is the clear OPPOSITE of what
the Hebrew says. If the Rabbis of Stone Tanakh dont need to twist this text for what
would clearly be in their own self-interest, I dont see why the bible.ort.org folks feel
they should do so.
However, they do admit other Rabbis support the accepted reading of it did not
continue.

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HOMER (11:32) = perhaps referring to the amount a donkey (chamor) can carry.
Different word from OMER as in OMER COUNTING because there are 100 OMERS to
1 HOMER.
spread them out (also 11:32), may point to an original ARAMAIC reading
(YISHTECHU =spread out). Others think it should be the Hebrew YISHCEHTU
(slaughtered) but if so its a scribal error.
KUSHIT = (12:1) Cushite, as in from Ethiopia, or possibly from Greater Arabia (Sinai
Peninsula) or Saudi Arabia. It is possible this is Tharbis, the African princess Moshe
married according to Josephus, but equally possible this reference in the Torah inspired
Josephus to write about Tharbis. Personally, I think this is a derogatory term for
Tzipporah who lives in Saudi Arabia (Midian) and that if Tharbis existed that she and
Tzipporah are one and the same woman.
BECHOL BEYTI NEEMAN HU (12:7) = through all My House, trusted is he (Moshe).
In other words, YHWH says here that He might give other men and women the tiniest
glimpse of His glory in dreams and visions, but Moshe has been given so much more,
trusted over ALL HIS HOUSE, much like how Joseph was trusted by Potiphar and later
Pharaoh, a lead servant who speaks for his master.
PEH AL PEH (12:8) = mouth to mouth. Confirming the statement in 12:7, Abba YHWH
is clearly saying here that Moshe does not need to have things allegorized into dreams
and visions. Instead Abba YHWH simply tells him MOUTH TO MOUTH directly what
He wants. Yshua did the same thing with his disciples, giving parables to others.
END PART 1

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PART 2: THE HAFTORAH

7) Haftorah portion (English- Zechariah 2:14-4:7) and discuss common themes with
the Torah portion.

Roni vesimchi bat-Tsiyon ki hineni-va veshachanti vetochech neumYahweh.

Venilvu goyim rabim el-Yahweh bayom hahu vehayu li le'am
veshachanti vetochech veyada'at ki-Yahweh Tseva'ot shlachani
elayich.
8) Our linguistic commentary
HA SATAN (3:1) = The Accuser. Here we see Satan playing the same role he
did in the Book of Job. His job is to test man under YHWHs control. His
malevolent aspects are of course more fully discussed later.
OMED AL-YEMINO (3:1) = at his right hand. In this case Satan seems to be
working for YHWH here rather than as an independent agent of evil. To be at the
right hand is to be at the side of power. Yshua will judge all those on his right
hand side as righteous. However, in this case Yahweh tells Satan to back off.
YHWH rebuke you (3:2) = the only appropriate thing to say to Ha Satan.
Anything else invites him in.
Remove sin in a single day (3:9) = reference from one Yehoshua to another
Yshuawho removes sin in a single day. Each man present is symbolic of
people to come (3:8). YHWH is GOING to bring the branch, Yehoshua is not the
branch himself but bears that branchs name (6:12), which is Yshua!
4:1-6- The menorahs are symbolic of the Word of YHWHYshua the Word
made Flesh is called the Word of Elohim in Revelation. Also in Revelation, the
menorah represent the Netzarim assemblies spreading the Word of YHWH.
4:6 Not by MIGHT (chaylil) not by POWER (koach), but by My Ruach says
YHWH. CHAYIL = refers to military might from armies. Yshua uses the
Aramaic form of this same word to denote power of the KINGDOM OF YHWH
through his miracles. KOACH = (power), individual physical strength, like
Samson. Even his great strength is nothing compared to the KOACH of YHWHs
Ruach.
9) Renewed Covenant portion: (English) Hebrews 4:1-16 (all the way through with
applicable footnotes.)

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Hebrews 4:8
28) The name Joshua is derived from the Hebrew Yehoshua; the shortened form
first appears in Neh_8:17 as "Yeshua". Yehoshua did not usher in the Olam Haba
"rest"; Yehoshua ben Nun is a "type" of Mashiyach ben David.
Hebrews 4:9
29) Lamsa also targums this more properly in terms of direct intention/meaning.
It is therefore the duty of the people of Elohim to keep the Sabbath! The fact is,
though, neither Aramaic nor Greek has Shabbat rest; the word rest was added
by replacement theologians in a bid to twist the Seventh Day Shabbat into a
futuristic fulfillment. Paul teaches that the Kedoshim (Set Apart people) who
enter into Shabbat here and now, are entering into the work of the Ruach
haKodesh, but also towards the eternal Shabbat of the Olam Haba (World/Age to
Come). Paul is writing to a Jewish audience; he need not explain the joy of
Shabbat, but he magnifies haMishchah (the anointing) received on Shabbat that is
a taste of the Olam Haba. The Ruach haKodesh (Shabbat Bride) in the Spirit of
Mashiyach makes Shabbat a very special time. Because a person goes to church
on Saturday does not necessarily indicate that they automatically enter into
Shabbat. For some, Sabbath is a denominational or doctrinal theology, rather
than weekly Set Apart time to wait on YHWH and His Mashiyach. The Fourth
Commandment, to remember the Shabbat, is from YHWH; the theology to not
observe Shabbat originates with early Christo-Pagans who integrated Christian
values into calendars that were based on sun worship.
Theological attempts to use this verse to abolish Shabbat are founded on both
pagan and anti-Semitic rhetoric. Notice that in Greek Bibles the term
sabbatismos is sandwiched between the katapauo (Heb_4:8) and katapausis
(Heb_4:10) which is a common Greek term for rest. In reality Greek speakers
have clarified the meaning of sabbatismos as the observance of Shabbat. See
Justin, Dialogue with Trypho 23:3; Epiphanius, Adversus Haereses 30:2:2;
Martyrium Petri et Pauli 1; Apostolic Constitutions 2:36:2.
However, in an interesting response to these assertions, some have suggested that
the Aramaic equivalent word in question, lmashbato, is in infinitive form as a
verb. To their mind, that suggests a meaning closer to rest as opposed to the
Shabbat as a formal time of the week, i.e., as a proper noun. However, even if
this is granted, the root for the rest is still shbt, which brings us back to Shabbat
as a seventh (also shbt) interval or (possibly) in the sense of an annual occasion
that counts as Shabbat irrespective of the day of the week it falls on. Either
way, though, we are still talking about continual moedim (sacred occasion)
patterns derived from Tanakh and mentioned in a letter written to the Hebrew
people! So, if it is keep Shabbat as in keep the rest it still brings us to that
seventh/sacred interval and the sense of keep (counting) the sevens (to) rest.
The proof of this matter, however, resides in the fact that another verb for rest is
used all over this passage. The word anikh/atnikh, which is derived from the root
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nkh, and clearly connotes a generic rest, appears in Heb_4:1; Heb_4:3-5;

Heb_4:8; Heb_4:10-11. It is only with the connection of the phrase the people
of Elohim that Rav Shaul then deliberately brings in the root of seven, shbt, so
either by pshat or more esoteric reckoning the seventh day is certainly intended.
In fact, such a tactic can even be shown to be part of his writing style. Why else
would he in Heb_4:4 use the words Shabbat, seventh and rest in one
sentence, knowing these were derived from the exact same root?
Finally, it is worth noting how both Murdock and Etheridge have basically
transposed the infinitive phrase so that it has the effect of a noun in a practical
sense in English. Etheridge writes in his notes: Lemashbothu. Inf. Aphel of
shabath, Quievit; celebravit diem sabbathi. He has translated it somewhat
ambiguously, though not in a contradictory manner as, Therefore, yet to enjoy a
shabathism is confirmed to the people of Aloha (Eloah/Elohim), even though the
Latin he provides clearly reads as, celebrate the Sabbath day. Please also note
that he admits the word is in inf. Aphel (infinitive) form which again speaks to
continuous/eternal celebration of the Shabbat. Etheridge also includes the rest
meaning for completeness, but as a noun in English, even though he lists it as an
Aphel verbal form which is technically correct from the Aramaic. This idea
seems confirmed lastly with Murdock, who then has the interesting reading of,
Therefore it is established, that the people of Elohim are to have a sabbath.
Clearly Murdock then also thought that the infinitive form of lmashbato should be
rendered in English as the noun a Sabbath and not as a generic verb meaning
to rest; the former approach employed by Lamsa is also retained here.
Hebrews 4:10
30) While "rest" certainly has metaphoric attributes, it is clearly meant here as the
very literal Seventh Day Shabbat. Paul says Shabbat was established from that
Seventh Day of Creation when YHWH Himself rested (Gen_2:2). Shabbat is
extremely relevant to Netzari (Nazarenes) and "Elohim fearing Gentiles"; it could
not possibly have changed during this period or any other period, as Christian
theologians posture. It was not the followers of Y'shua who changed the day of
rest from Shabbat to Sun-day, but Pagan philosophers skilled in syncretism who
melded sun worship with early Roman based religio-political "Christianity."
Jewish and Gentile followers of Y'shua are well acquainted with Isa_56:1-8;
(Isa_56:3-5 relates to Gentiles); Isa_59:8-21; Isa_66:22-24; Eze_46:1-4; Isa_42:14. Shabbat is a rehearsal of the 7th millennium; it is a sign between YHWH and
all His people, both Jew and Gentile. Shabbat is a day which is commanded by
YHWH that we cease from the mundane and enter into His rest in preparation for
the Olam Haba. This letter from Rav Shaul was written for the benefit of Jewish
followers of Mashiyach who were being enticed back into Rabbinical Judaism.
Paul would most certainly not attempt to diminish the Seventh Day Shabbat to
Jews who have Torah Consciousness. The Seventh Day Shabbat is the fourth of
the Aseret HaDibrot, "the Ten Commandments" written by the finger of YHWH
upon stone and transferred in Mashiyach to the hearts of His People! See Shabbat
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in Appendix.
Hebrews 4:11
31) Strive to enter into that rest, rather than Shabbat being done away with,
Paul is saying Shabbat is an honor that is given in Mashiyach according to all
righteousness. After laboring during the other six days of the week we enter into
Mashiyachs rest. In other words, we get to do Shabbat as part of our inheritance
in the Kingdom of Heaven. This is a very clear and eternal element of Torah for
all humanityresting as and when Master YHWH rested. We must strive to
come out of the worlds religions and the worlds ideas about the Kingdom of
Heaven and enter into true Messianic rest.
32) After the manner of them who did not believe. According to Paul, there is
no difference between those unbelievers who are spoken of in Psa_95:7-11 and
those who claim to be of Mashiyach, but dont strive to enter His rest. In other
words dont be anti-Torah like unbelievers, and dont follow dispensationalist
or replacement theology like the unbelievers. But believe and enter into
Mashiyach through obedience. Yshua is Master of Shabbat therefore observe his
Shabbat as he himself observed Shabbat along with his disciples. Yshua and his
Shlichim demonstrated the joy and elegance and delight of Shabbat without
religious or cultural discrimination. Shabbat in Mashiyach is not a religious thing,
or a Jewish identity thing, it is beautiful Kingdom of Heaven spirituality that is
given in Mashiyach.
10) Highlight common themes in Aramaic (terms in footnotes which I will read)
11) Apply these themes/issues to modern issues in the Netzari faith. (We must rest as
well, for own sakes as well as to please YHWH!)
12) Relate to all or part of an Appendix portion of AENT or footnotes from a portion
(Same as above).
STUDY QUESTIONS TO BE ANSWERED NEXT WEEK FOR THIS
PORTION:
1) There is a person mentioned, seemingly for the first time in this Torah portion,
whom Josephus says Moshe knew previously. Who is that person?
2) Exactly how long were the Israelites camped at Sinai, in both Hebrew and solar
terms?
3) What one act in this Torah portion that is used as a sign of elevation is elsewhere
used as a sign of humiliation?

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4) Hebrews 4 mentions Joshua, who made the sun stand still. However, according to
the Talmud, only 2 other people were able to affect the sun and one of these
people is someone that Yshua actually knew. Who is that person?
5) If you know the answer to #4, what is the shocking truth about the way this hero
in the Talmud may have met his end?
Torah Thought for the Week:
The Latest Revelations
I dont talk about this stuff often, but lately it seems I have been getting downloads
from Father Yah about some pretty deep topics. As with all such things, please know that
I view nothing as having higher authority than Scripture. If any of you feel the need to
research what I am saying I enthusiastically support that. This is what I believe He
showed me and it may or may not agree with everyones understanding, but either way
that is fine with me. Try everything through the Scripture!
For years I was looking for a way to process Christianity, that is, try to make sense of
the myriads of varieties they have and the crushing levels of differences in it. I got part of
the answer on January 2nd of this year, 2016, with a massive vision that literally lasted
that entire day.
I cant relate all of it to you because frankly it would take hours, but there is one snippet I
do want to share and part of it I believe I shared before, but there is a new twist on it now,
so please pardon the recap.
After taking me through thousands of years of Hebrew and pagan history, I found myself
pausing over a short span of timethe 40 years between Yshuas resurrection and
ascension and the destruction of the Second Temple. I was told that this was kind of like
being in between a great breath, after inhaling but before exhaling. It was at this point
that I saw the most massive, perfect and beautiful object in my minds eye: a giant dark
sky blue sapphire. I was told: This represents the potential of the world turning to the
true faith of both Torah and Messiah.
But then, sin multiplied and the hearts of the people grew cold and this empowered the
Enemy, but before I could perceive him my attention was forced back to the giant
sapphire, and Father Yah said to me: Like it? I answered, Its beyond beautiful. He
then said, The potential for the true faith did not come, so now, watch it die.
And with that, the Enemy climbed to the top of the sapphire, and he looked small, like he
was traversing a floor in a room, and he took an axe with him. Raising the axe, the
sapphire shattered into thousands of pieces and each shattering was a scratching,
deafening shrill. Then the Enemy disappeared.

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And Father Yah said, Go down and pick up the pieces; read what is on them. I went
down and each shard had the name of a denomination on it, so one said Catholic and
another Pentecostal, another Baptist and so on.
But then He showed me individuals from these denominations embracing both Torah and
Messiah, and as they did, the shards began to re-assemble, until finally, after billions did
this, the entirety of the sapphire was restored.
I related much of this before but the original is still in my special notebook and will
remain fixed in there. But here is the new twist, that I got downloaded just last week:
Write this down: The purpose of the Church is two-fold. First, it is meant to
gather the Gentiles, and it has done that. Second, it is meant to transform into the
Bride of Messiah, but she is clearly not the bride yet, for the bride is described in
Revelation 19:7-8 as clothed in fine linen, white and clean for the fine linen is
the righteousness of the Set-apart believers. I think even many in the church
dont think the church as a whole fits that description, but at the end, she will
transform into the bride. They are all, whether Catholic, Protestant or otherwise,
of the See of Rome, where those who have not seen the Torah as valid have gone.
However, the purpose of all Torah observant Messianics, Jewish and Gentile,
along with those conventional Jews who are called by His grace, is to prepare for
the groom, My Son, Yshua the Mashiyach. For Yshua appear to the people of his
bloodwhether natural or joined to Torah by faith, first. How Yshua merges
with the Torah observant Messianics is not revealed to me. But He did say this:
All who fit this definition are part of the long lost See of Jerusalem, which has
been away from the world far too long.
And what I also know is that when all meet Messiah and the bride, they will marry
and become one, and all that is right in one and wrong in the otherand vice
versawill be merged into Yshua, and all will know His perfect will without
sects and without argument.
So, when I say these things, please know that I am not in any way compromising on my
beliefs or asking anyone else in this faith walk to compromise theirs. Until the great
merging comes, we must all of us in Hebrew Roots continue with what we have been
convicted by the Ruach ha Kodesh to do. And we will witness to the Gentile Church and
some will believe and follow us and others will hang on to where they have been until
the end of all things. They will also continue to view us in the same way we view them,
but trust me when I say that if I thought there was a superior way to please Elohim other
than the Hebrew Roots faith I would be doing that, but I am resolutely remaining where I
am.
The purpose of this vision was not to compromise but to understand the relationships
between different perspectives and continue to do all we are convicted to do. It will be
Yshua and no one else, who will be the final arbiter of all that is right and wrong. But
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before this restoration, the Jerusalem See will return in massive numbers and world will
know we have arrived. And when the last truth emerges, most who think they are fine in
the world are headed for a shock, but the offer for salvation remains, because of in spite
of what an individual actually believes.
Im Andrew Gabriel Roth and thats your Torah Thought for the Week!
Next week we will be exploring Shlach Lecha, or Numbers 13:1-15:41. Our Haftorah
portion will be Joshua 2:1-24 and our Renewed Covenant portion will be Hebrews 3:1719! Stay tuned!

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