TORAH EMETH: 35Parsha Naso – Life, Bear up, Carry

35Parsha Naso – Life, Bear up, Carry

Badmidbar 4:21- 7:89

Shoftim 13:2-25, Acts 21:17-26

Daniel ben Ya’acov Israel

The “Parasha Naso” follow “parasha badmidbar” with the service of the priest and with sacrifices. I remember years ago, when I read this part of Torah, it was so boring, my understanding was limited to what the literal text said concerning the Levites and their service.

Today, I have seen many brethren around the world who gave up this reading, not having understood what is behind the letter.

If you look the “orthodox “Yehudin” you will see also that their explanation is based on the literal text.

My question is: Why then יהוה want is Children to learn Torah?

Sha’ul says:

1Co 2:14 But the natural man does not receive the matters of the Spirit of Elohim, for they are foolishness to him, and he is unable to know them, because they are spiritually discerned (to be judge spiritually).

1Co 2:15 But he who is spiritual discerns (judge) indeed all matters, but he himself is discerned (judged) by no one.

1Co 2:16 For “Who has known the mind of יהוה? Who shall instruct Him?” But we have the mind of Messiah.

Let me quote what Jamieson, Fausset, and Brown give in their explanation:

.natural man — literally, “a man of animal soul.” As contrasted with the spiritual man, he is governed by the animal soul, which overbears his spirit, which latter is without the Spirit of God (Jud_1:19 These are the ones who cause divisions, not having the Spirit.). So the animal (English Version, “natural”) body, or body led by the lower animal nature (including both the mere human fallen reason and heart), is contrasted with the Spirit-quickened body (1Co_15:44-46 44 it is sown a natural body, it is raised a spiritual body; there is a natural body, and there is a spiritual body.

45 and so it has been written, “The first man Aḏam became a living being,” the last Aḏam a life-giving Spirit.46 The spiritual, however, was not first, but the natural, and afterward the spiritual. ). The carnal man (the man led by bodily appetites, and also by a self-exalting spirit, estranged from the divine life) is closely akin; so too the “earthly.” “Devilish,” or “demon-like”; “led by an evil spirit,” is the awful character of such a one, in its worst type (Jam_3:15 This is not the wisdom coming down from above, but it is earthly, unspiritual, demonic.).

receiveth not — though they are offered to him, and are “worthy of being received by all men” (1Ti_1:15).

….they are foolishness unto him — whereas he seeks “wisdom” (1Co_1:22).

….neither can he — Not only does he not, but he cannot know them, and therefore has no wish to “receive” them (Rom_8:7).

Rom 8:7 Because^G1360 the^G3588 carnal^G4561 mind^G5427 is enmity^G2189 against^G1519 God:^G2316 for^G1063 it is not subject^{G5293 G3756} to the^G3588 law^G3551^(TORAH) of God,^G2316 neither^G3761 indeed^G1063 can^G1410 be.

Carnal: Strong’s #G4561 sarx sarx

Probably from the base of G4563; flesh (as stripped of the skin), that is, (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred, or (by implication) human nature (with its frailties (physically or morally) and passions), or (specifically) a human being (as such): - carnal (-ly, + -ly minded), flesh ([-ly]).

The Carnal mind as we see Shaul saying in Romans 8:7 is in opposition to the “Mind of Messiah Sha’ul says in 1^st Corint 2:16!

Which mind do you have, do you have the mind of Messiah, or are you still working after the old nature? You may say that I am wrong well do you know the conditions to receive the Ruach (Spirit) of Elohim?

Act 5:32 “And we are His witnesses to these matters, and so also is the Set-apart Spirit whom Elohim has given to those who obey Him.”¹ Footnote: ¹See 1 John 3:24.

I found this explanation very interesting, if we read the quoted verses to support the explanation we will see that the “animal soul” of the unregenerate man is unable to understand the way of the Ruach (Spirit). Do you have the mind of Messiah? We should ask ourselves if we really have the mind of Messiah or if we walk after the flesh! Be honest and take some few minutes to discuss this point.

What does Sh’lomo write concerning the spirit of animal?

Ecc 3:21 Who knows the spirit of the sons of men, which goes upward, and the spirit of the beast, which goes down to the earth?

We can see that the spirit (ruach) of beast do not follow the same way as the spirit of man (ruach).

We still have a long way to walk until we put off the old nature to the stake and been impaled (crucified) with Messiah יהושע.

Do not understand “to have the mind of Messiah” as to be without fault, this is not what Shaul is saying.

If we say that we cannot understand it is because we give heed on our own carnal ability, but if we trust יהוה to help us in our weakness and decide to follow the ruach (Spirit) through Messiah יהושע, we will see a real change in our life. Prayer is a powerful way for change.

Now let us go back to the today’s “parasha”.

We will once again deal with the priestly service and with sacrifices. The Levites were chosen to serve before Elohim

Levi one of the sons of Ya’acov, son of Leah:

Gen 29:34 and she conceived^H2029 again,^H5750 and bare^H3205 a son;^H1121 and said,^H559 Now^H6258 this time^H6471 will my husband^H376 be joined^H3867 unto^H413 me, because^H3588 I have born^H3205 him three^H7969 sons:^H1121 therefore^H5921
H3651 was his name^H8034 called^H7121 Levi.^H3878

Levi: Strong’s #G3978 לוי lêvîy lay-vee'

From H3867; attached; Levi, a son of Jacob: - Levi. See also H3879, H3881.

H3867 lâvâh law-vaw'

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).

Does יהוה “borrow” the sons of Levi, or wanted them to be “joined” to him, like Leah wanted Ya’acov to be joined to her when bearing Levi?

In another “midrash” I explain whose type is Leah.

The Levites were chosen to serve before יהוה:

Num 3:9 “And you shall give the Lĕwites to Aharon and his sons. They are the given ones, given to him from among the children of Yisra’ĕl.

The Levites were to be “Qadosh”, Set apart. This word has been translated in many “bibles” with “saints” (D’varim 33:2,3, Job 5:1, 15:15, Psalm 16:3, 89:5,7; Hosea 11:12, Zech.14:5, as “Qadish”( Holy one) in Dan.7:18, 21, 22, 25, 27. The other translation was with the Hebrew word “chaciyd”: kind, pious (as a saint), godly man, holy (one); saint as in 1^st Sh’mu’el 2:9, 2^nd Chron.6:41, Psalm 30:4, 31:23, 37:28, 50:5, 52:9, 79:2, 85:8, 97:10, 116:15, 132:9, 132:16, 145:10, 148:14, 149:1,5,9, Prov.2:8.

In English there is no such a difference, all has been classified under “saints”. In the “Brit Chadasha (new testament) we find one Greek word “hagios” which is:

Strong’s #G40 hagios hag'-ee-os

From ἅγος hagos (an awful thing) compare G53, [H2282]; sacred (physically pure, morally blameless or religious, ceremonially consecrated): - (most) holy (one, thing), saint.

“Hagios” correspond to the Hebrew word “Qadosh”.

With that in mind, we can understand better the process of sanctification. The Levites were to be set apart (Qadosh), to be example for all children of Israel. This was also pointing to a Future time when some of the “remnant” would be call in Messiah יהושע to serve after the order of Melchitzedek. The priesthood was and still remains as it was planed by יהוה:

1Pe 2:9 But you are a chosen race, a royal priesthood, a set-apart (Heb. Qadosh) nation, a people for a possession, that you should proclaim the praises of Him who called you out of darkness into His marvelous light,

1Pe 1:13 Therefore, having girded up the loins of your mind, being sober, set your expectation perfectly upon the favour that is to be brought to you at the revelation of יהושע Messiah,

1Pe 1:14 as obedient children, not conforming yourselves to the former lusts in your ignorance,

1Pe 1:15 instead, as the One who called you is set-apart (Qadosh), so you also should become set-apart (Qadosh) in all behavior,

Kefa was quoting Vayiqra 11:44:

Lev 11:44 ‘For I am יהוה your Elohim, and you shall set yourselves apart. And you shall be set-apart (Qadosh), for I am set-apart (Qadosh). And do not defile yourselves with any creeping creature that creeps on the earth.

It seems in the two verses above that "behavior" and "creeping creature" are directly connected!

It is amazing that “Christianity” today find other ways to explain “holiness”, ways which are in opposition with the Torah. Remember the word used here in 1^st Kefa is the Greek word “hagios” parallel the Hebrew word “Qadosh”. Many people have a misconception concerning “saints” today. The RMCC (Roman Catholic Church) has built a doctrine whereby the “church” decides who is “saint”. This doctrine is so deep incrusted in the mind of people, that they believe that one must die first, in order to “become a saint”, and also that the “work” must be like the “martyr” from the first centuries.

This is in opposition of what the Torah teaches. Qadosh, Set Apart (saints) are those set apart from the world, by accepting and following the Torah, thus been separate from the world and its doctrines, those following יהוה in the Ruach (Spirit) and True (The Torah) (Yochanan 4:24);

Exo 31:13 Speak^H1696 thou^H859 also unto^H413 the children^H1121 of Israel,^H3478 saying,^H559 Verily^{H389 (H853)} my sabbaths^H7676 ye shall keep:^H8104 for^H3588 it^H1931 is a sign^H226 between^H996 me and you throughout your generations;^H1755 that ye may know^H3045 that^H3588 I^H589 am Yehovah^H3068 that doth sanctify (m'qadashqem*)^H6942 you.

* Set you apart or make you qadosh.

The Levites were the sons, descendants of Levi one of Ya’acov sons. The Levites were “set apart”, “Qadosh” in everything, they possessed the land surrounding the cities as an everlasting possession (Vayiqra 25:34).

Who are this “saints” today?

Those who were in Rome:

Rom 1:7 To all who are in Rome, beloved of Elohim, called, set-apart ones (Qadosh): Favour to you and peace from Elohim our Father and the Master יהושע Messiah.

What is “Rome” today is not the western world called “Rome” today?

According to the will of Elohim:

Rom 8:27 And He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the set-apart ones (saints) according to Elohim.

Rom 8:28 And we know that all matters work together for good to those who love Elohim, to those who are called according to His purpose.

Rom 8:29 Because those whom He knew beforehand, He also ordained beforehand to be conformed to the likeness of His Son, for Him to be the first-born among many brothers.

Rom 8:30 and whom He ordained beforehand, these He also called, and whom He called, these He also declared right. And whom He declared right, these He also esteemed (glorify).

Saints, Qadosh one, Set apart, people are alive:

Rom 16:2 that you receive her (Phebe in Cenchrea) in יהוה, worthy of the set-apart ones (saints), and assist her in whatever matter she has need of you. For she has been a great help to many, including me.

1Co 1:2 to the assembly of Elohim which is at Corinth, to those who are set-apart (Qadosh) in Messiah יהושע, called set-apart ones (saints), with all those calling on the Name of יהושע Messiah our Master in every place, theirs and ours:

Not only in Rome:

Eph 1:1 Sha’ul, an emissary of יהושע Messiah by the desire of Elohim, to the set-apart ones (saints) who are in Ephesos, and true to Messiah יהושע:

Php 1:1 Sha’ul and Timothy, servants of יהושע Messiah, to all the set-apart ones (saints) in Messiah יהושע who are in Philippi, with the overseers and attendants:

Today since the destruction of the Temple in 70C.E.the priesthood service of the Qadosh One, Set Apart One (saints) in Messiah has been transformed into the Melchitzedek priesthood in Messiah יהושע. Shaul (Paul) in the book to the Hebrew (7:11-25) explain this change:

Heb 7:14 for it is perfectly clear that our Master arose from Yehuḏah, a tribe about which Mosheh never spoke of concerning priesthood,

Heb 7:15 and this is clearer still, if another priest arises in the likeness of Malkitseḏeq,

Heb 7:16 who has become, not according to the Torah of fleshly command, but according to the power of an endless life,

The role of the Levites beside the divine service was to teach Torah to the Children of Israel (carnal man):

Neh 8:9 And Neḥemyah, who was the governor, and Ezra the priest, the scribe, and the Lĕwites who taught the people said to all the people………

Deu 24:8 “Take heed, in an outbreak of leprosy, to diligently guard and do according to all that the priests, the Lĕwites, teach you. As I have commanded them, so you shall guard to do.

Lev 10:11 and to teach the children of Yisra’ĕl all the laws which יהוה has spoken to them by the hand of Mosheh.”

Badmidbar 4:22.take also the sum of Gershon……..

Sum: Strong’s #H7218 ראשׁ rosh written resh, aleph, shin, meaning, rô'sh roshe

From an unused root apparently meaning to shake; the head (as most easily shaken), whether literally or figuratively (in many applications, of place, time, rank, etc.): - band, beginning, captain, chapiter, chief (-est place, man, things), company, end, X every [man], excellent, first, forefront, ([be-]) head, height, (on) high (-est part, [priest]), X lead, X poor, principal, ruler, sum, top.

The word is also used for the “new moon” or “head of the month” “rosh chodesh”.

Gershon, one of the Levites, descendant from Levi, son of Ya’acov. Like all name in Hebrew, Gershon has a meaning:

Gershon: Strong’s #H1647, from #1648

gêr^eshôn gêr^eshôm gay-resh-one', gay-resh-ome'

From H1644; a refugee; Gereshon or Gereshom, an Israelite: - Gershon, Gershom

H1644 gârash gaw-rash'

A primitive root; to drive out from a possession; especially to expatriate or divorce: - cast up (out), divorced (woman), drive away (forth, out), expel, X surely put away, trouble, thrust out.

Merari (verse 29): Merari son of Levi (B’reshit 46:11)

Merari: Strong’s #H4847 מררי written mem, resh, resh, yod, meaning, m^erârîy mer-aw-ree'

From H4843; bitter; Merari, an Israelite: - Merari. See also H4848.

H4843 mârar maw-rar'

A primitive root; properly to trickle (see H4752); but used only as a denominative from H4751; to be (causatively make) bitter (literally or figuratively): - (be, be in, deal, have, make) bitter (-ly, -ness), be moved with choler, (be, have sorely, it) grieved (-eth), provoke, vex.

The other group was Koath who were to bear the tabernacle (4:15).

Koath: Strong’s #H6955 קהת qaf, he, tav, meaning, q^ehâth keh-hawth'

From an unused root meaning to ally oneself; allied; Kehath, an Israelite: - Kohath.

The tabernacle was to be carried only and solely by the Levites, unless they die by touching part of the Tabernacle or anything consecrated to the Tabernacle.

It is amazing how today, believers even in יהושע Messiah, take the service, lightly we see congregation accepting drunkard, even more some tolerate those drunkard to “worship”, more to “preach” or “teach” !

1Co 5:11 But now I have written to you not to keep company with anyone called ‘a brother,’ if he is one who whores, or greedy of gain, or an idolater, or a reviler, or a drunkard, or a swindler – not even to eat with such a one.

“Anyone called a brother” (not those outside our faith), not even to eat with such a one! This is a strong declaration, unfortunately today the Greek mind of many “feel” pity for those!

The Torah teaches to leave by “faith”, trusting Elohim, not to live by “feeling”, inner emotion which bring confusion to the inner man.

The reason to do so is that the one who is a drunkard, whore, greedy, idolater, revilers or a swindler, may repent and turn back to the right way.

If we tolerate such a brother in our fellowship we join ourselves to him and walk in darkness, as he is in darkness.

1Co 5:10 And I certainly did not mean with those of this world who whore, or with the greedy of gain, or swindlers, or idolaters, since then you would need to go out of the world.

1Co 5:12 For what have I to do with judging outsiders (unbelievers)? Do you not judge those who are inside (the Assembly)?

1Co 5:13 But Elohim judges those who are outside. And put away the wicked one from among you!

1Co 6:9 Do you not know that the unrighteous shall not inherit the reign of Elohim? Do not be deceived. Neither those who whore, nor idolaters, nor adulterers, nor effeminate, nor homosexuals,

1Co 6:10 nor thieves, nor greedy of gain, nor drunkards, nor revilers, nor swindlers shall inherit the reign of Elohim.¹ Footnote: ¹Gal. 5:19-21, Eph. 5:3-5.

The work of the flesh:

Gal 5:19 And the works of the flesh are well-known, which are these: adultery,¹ whoring, uncleanness, indecency, Footnote: ¹Only Textus Receptus contains adultery.

Gal 5:20 idolatry, drug sorcery, hatred, quarrels, jealousies, fits of rage, selfish ambitions, dissensions, factions,

Gal 5:21 envy, murders, drunkenness, wild parties, and the like – of which I forewarn you, even as I also said before, that those who practise such as these shall not inherit the reign of Elohim.¹ Footnote: ¹1 Cor. 6:10.

Eph 5:6 Let no one deceive you with empty words,¹ for because of these the wrath (anger) of Elohim comes upon the sons of disobedience.

Brothers and sisters, it is well known among us that some teach that we should “love one another” and reject correction, I tell you, as I taught you before when I was among you that this men are following the doctrine of demons, don’t you know that you put yourselves in jeopardy by accepting to go against the word of the apostles chosen by our Master personally. When it is written to be “Qadosh” do not think of yourself to be “Qadosh “, when ignoring this teaching, you are carnal and not spiritual. You have been called to the higher standard of life, therefore pray that יהוה give you the strength to stand for the truth and not be moved by carnal emotion.

Mat 10:34 “Do not think that I have come to bring peace on earth. I did not come to bring peace but a sword,¹ Footnote: ¹In Lk. 12:51 the word “division” is used, while “sword” has the same meaning here.

Mat 10:35 for I have come to bring division, a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law –

Mat 10:36 and a man’s enemies are those of his own household.¹ Footnote: ¹Lk. 12:53, Mic. 7:6.

Luk 12:52 “For from now on five in one house shall be divided, three against two, and two against three –

Luk 12:53 father shall be divided against son, and son against father, mother against daughter, and daughter against mother, mother-in-law against her daughter-in-law, and daughter-in-law against her mother-in-law.”

It is Messiah who say that he came to bring the “sword” or “division”, who are we to dare to think that it is not so?

Mat 16:24 Then יהושע said to His taught ones, “If anyone wishes to come after Me, let him deny himself, and take up his stake, and follow Me.

Mat 16:25 “For whoever wishes to save his life shall lose it, and whoever loses his life for My sake shall find it.

Are we taking our stake (cross), walking after him or are we looking to escape the burdens of life, trying to save our life?

The Torah teaches us that “wicked” person will perish:

Psa 1:6 For יהוה knows the way of the righteous, But the way of the wrong (wicked) comes to naught.

Psa 119:155 Deliverance is far from the wrong (wicked) ones, For they have not sought Your laws.

Psa 145:20 יהוה preserves all those loving Him, But all the wrong (wicked) ones He destroys.

The wicked cannot understand:

Dan 12:10 “Many shall be cleansed and made white, and refined. But the wrong (wicked) shall do wrong (wickedly) – and none of the wrong (wicked) shall understand, but those who have insight shall understand.

Mat 13:49 “Thus shall it be at the end of the age: the messengers shall come forth, and separate the wicked out of the midst of the righteous,

When do you think it will be, it is now, brothers and sisters when Messiah shall appear at his second coming.

We shall always have in mind that the Torah points to the carnal man, the lowly nature of man walking after the flesh, looking for the spiritual.

The Tabernacle is a picture of Messiah and the “called out”, the “Assembly” in all its details. To the Levites were given the responsibility to carry the Tabernacle and no one else; this must point to something, יהוה want us to understand!

At this time יהוה’s presence was among his people in one place: The wilderness where all the children of Israel (carnal man) where following Moshe, their saviour.

Today יהוה’s people are scattered in the four corners of the world and are the “spiritual parts”, the living stones of the body of Messiah, the Assembly (Ekklesia) (Eph.2:20-22), a Holy Temple ( 1^st Kefa 2:5, and Maschiach dwells in us by the Ruach HaQodesh, the Set Apart Spirit of Elohim (Rom. 8:9,11).

The service of the Levites was to length 20 years, from thirty to fifty (Badmidbar 4:3, 23, 30, 35. Twenty is the number for (2x10). Two is the number for division and ten, the number demonstrating the sum of all number.

Look at this concept:

Since 2000 years the time of Messiah’s first coming, the house of Yehuda is in exile and have been expatriated, “drive away (Gershon)”, “having allied (koath)” themselves against Ephraim, and therefore have they “vex (harass) (Merari)” Ephraim.

Isa 11:13 The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex (harass) Ephraim.

On the other side is Ephraim boasting to have the better place in יהושע .All this must be changed as we see some from Yehuda coming together with The House of Israel to follow Messiah יהושע! Halleluyah!

Num 4:21 and יהוה spoke to Mosheh, saying,

Num 4:22 “Take a census also of the sons of Gĕreshon, by their fathers’ house, by their clans.

Num 4:23 “Register them, from thirty years old and above, even to fifty years old, all who enter to perform the service, to do the service in the Tent of Meeting.

Num 4:24 “This is the service of the clans of the Gĕreshonites, in serving and in bearing burdens:

Num 4:25 “And they shall bear the curtains of the Dwelling Place and the Tent of Meeting with its covering, the covering of fine leather that is on it, the covering for the door of the Tent of Meeting,

Num 4:26 and the screens of the courtyard and the covering for the door of the gate of the courtyard, which is around the Dwelling Place and altar, and their cords, all the equipment for their service and all that is made for them – so shall they serve.

Num 4:27 “Aharon and his sons are to command all the service of the sons of the Gĕreshonites, all their burdens and all their service. And you shall appoint to them all the duty of all their burdens.

Num 4:28 “This is the service of the clans of the sons of Gĕreshon in the Tent of Meeting. And let their duties be under the hand of Ithamar, son of Aharon the priest.

Num 4:29 “As for the sons of Merari, register them by their clans and by their fathers’ house.

Num 4:30 “Register them, from thirty years old and above, even to fifty years old, all who enter the service to do the work of the Tent of Meeting.

Num 4:31 “And this is the duty of their burden, according to all their service for the Tent of Meeting: the boards of the Dwelling Place, and its bars, and its columns, and its sockets,

Num 4:32 and the columns around the courtyard with their sockets, and their pegs, and their cords, with all their equipment and all their service. And assign to each by name the equipment of the duty of their burden.

Num 4:33 “This is the service of the clans of the sons of Merari, as all their service for the Tent of Meeting, under the hand of Ithamar, son of Aharon the priest.”

Num 4:34 So Mosheh and Aharon and the leaders of the congregation registered the sons of the Qehathites by their clans and by their fathers’ house,

Num 4:35 from thirty years old and above, even to fifty years old, all who entered the service for work in the Tent of Meeting.

Num 4:36 And their registered ones, by their clans, were two thousand seven hundred and fifty (2750).

Num 4:37 These were the registered ones of the clans of the Qehathites, all those serving in the Tent of Meeting, whom Mosheh and Aharon registered according to the command of יהוה by the hand of Mosheh.

Num 4:38 And those registered ones of the sons of Gĕreshon, by their clans and by their fathers’ house,

Num 4:39 from thirty years old and above, even to fifty years old, all who entered the service for work in the Tent of Meeting,

Num 4:40 the registered ones, by their clans, by their fathers’ house, were two thousand six hundred and thirty (2630).

Num 4:41 These were the registered ones of the clans of the sons of Gĕreshon, of all who serve in the Tent of Meeting, whom Mosheh and Aharon registered according to the command of יהוה.

Num 4:42 And those of the clans of the sons of Merari who were registered, by their clans, by their fathers’ house,

Num 4:43 from thirty years old and above, even to fifty years old, all who entered the service for work in the Tent of Meeting,

Num 4:44 the registered ones, by their clans were three thousand two hundred (3200).

Num 4:45 These were the registered ones of the clans of the sons of Merari, whom Mosheh and Aharon registered according to the command of יהוה by the hand of Mosheh.

Num 4:46 All the registered ones of the Lĕwites, whom Mosheh and Aharon and the leaders of Yisra’ĕl registered, by their clans and by their fathers’ houses,

Num 4:47 from thirty years old and above, even to fifty years old, all who came to do the work of service and the work of bearing burdens in the Tent of Meeting,

Num 4:48 their registered ones were eight thousand five hundred and eighty (8580).

Num 4:49 According to the command of יהוה they were registered by the hand of Mosheh, each according to his service and according to his burden, thus were they registered by him, as יהוה commanded Mosheh.

Chapter 5.

1-10: The sin of “leprosy”, the Hebrew word is “tsara” which is not to be understood as we know under “leprosy” today. It was a divine punishment from Elohim and could be cleansed (number 12:10, 2^nd chronicle 26:16-20, Matt.8:23, Mark 1:40, 10:8). Bodily discharge in

Leper in Hebrew equal tsara, equal psiorasis!

Hebrew is the word:

Strong’s #H2100 זוּב zub: tzade, vav, beth, meaning

zûb zoob

A primitive root; to flow freely (as water), that is, (specifically) to have a (sexual) flux; figuratively to waste away; also to overflow: - flow, gush out, have a (running) issue, pine away, run.

And is understood as “wasted words”, a free flowing tongue as we see with Myriam in Badmidbar 12:10)

Psa 10:7 His mouth is filled with cursing and deceit and oppression; under his tongue is trouble and wickedness.

Psa 12:3 יהוה does cut off all flattering lips, a tongue that speaks swelling words,

Psa 64:8 and they cause one to stumble their own tongue is against them; All who see them flee away.

Pro 10:31 The mouth of the righteous brings forth wisdom, but the tongue of perverseness is cut out.

Pro 17:4 An evil-doer gives heed to wicked lips; a liar gives ear to a tongue of desire.

Mic 6:12 “For her rich men are filled with cruel unrighteousness, and her inhabitants have spoken falsehood, and their tongue is deceit in their mouth.

Jas 3:6 and the tongue is a fire, the world of unrighteousness. Among our members the tongue is set, the one defiling the entire body, and setting on fire the wheel of life, and it is set on fire by Gehenna.

We see that the first verse speak of two cause and effect of the evil tongue.

The Camp, an image for the coming body of Messiah was to be “Qadosh”, every member acting wickedly brought havoc to the all assembly

Once again we hear today many things concerning the “evil tongue” and unfortunately it doesn’t seem to disturb many. People like to “gossip” and tell story true or not. In so doing they bring evil against themselves and hurt those who have been under their evil tongue.

At the end of this “parasha” I have copy a text, I found when studying on “lashon Hara”, the evil tongue, I encourage you to read it and not only to read it but to study it for he/she who wrote it, did it in order that this evil tongue stop among believers.

Verse 6-7……when a man or woman shall commit sin to do a transgress against יהוה ……

Num 5:7 Then they shall confess their sin which they have done:

Read:

1Jn 1:9 If we confess our sins, He is trustworthy and righteous to forgive us the sins and cleanse us from all unrighteousness.

Ya’acov goes one step further:

Jas 5:16 Confess your trespasses to one another, and pray for one another, so that you are healed. The earnest prayer of a righteous one accomplishes much.

The result is healing!

Verses 8-10. this part has been fulfilled by יהושע who paid for us with his own life

Verses 11-31. The law of Jealousy.

Jealousy is still present today and many times we see in TV dramas happening, a man has killed his wife, even the children, mostly because the wife left the husband for another and the husband did self justice, killing the lover. Today the man will be punished for murder. How will it be when Messiah comes back?

Num 5:15 then the man shall bring his wife to the priest. And he shall bring the offering for her, one-tenth of an ĕphah of barley flour......

Today I want to add that this is the only place in the Tanak where we can see an offering made of barley (Heb. s'horah), which is a picture of our animal nature, as explain in the beginning of this parasha. Please take note of this point, it will help you to understand that minchah offering for the starting of counting the omer cannot be made of barley.

Verse 15……..he shall pour no oil upon it, nor put frankincense, for it is an offering of jealousy, an offering of memorial bringing iniquity to remembrance.

The oil represents the anointing, the divine presence of the Ruach HaQodesh (Set Apart Spirit), the frankincense, representing the sweetness of the prayer.

In this case we deal with the second aspect of the commandments: “You shall love your neighbour as yourselves”. Man toward man!

17. It is said that dust represents the descendants of Abraham according to B’reshit 13:16. This dust is taken from the floor of the Tabernacle, and represents the part of Israel that has remained Qadosh, Set Apart.

This could have a sense reading what Yehoshua tells his talmidim:

Mat 10:14 And whoever will not receive you, nor will hear your words, having gone out of that house or city, shake off the dust from your feet.

If the wife was not unfaithful, she didn’t had to fear. It is also told that the process was in step to let time to the wife to confess her sin if she had sinned, otherwise she would undergo the law of jealousy and bear the curse. The Torah tells us that if the wife was not defiled she was free and could conceive seed (5:28).

Num 5:1 and יהוה spoke to Mosheh, saying,

Num 5:2 “Command the children of Yisra’ĕl to send out of the camp every leper (tzara), and everyone who has a discharge, and whoever becomes defiled¹ for a being. Footnote: ¹Defilement can be imparted from one to another.

Num 5:3 “Send out both male and female, send them outside the camp, so that they do not defile their camps in the midst of which I dwell.”

Num 5:4 And the children of Yisra’ĕl did so, to send them outside the camp. As יהוה had spoken to Mosheh, so the children of Yisra’ĕl did.

Num 5:5 And יהוה spoke to Mosheh, saying,

Num 5:6 “Speak to the children of Yisra’ĕl, ‘When a man or woman commits any sin that men commit in trespass against יהוה, and that being is guilty,

Num 5:7 then they shall confess their sin which they have done. And he shall restore his guilt in its principal, plus one-fifth of it, and give it to whom he has been guilty.

Num 5:8 ‘But if the man has no relative to restore the guilt to, the guilt which is restored goes to יהוה, for the priest, in addition to the ram of the atonement with which atonement is made for him.

Num 5:9 ‘And every contribution of all the set-apart gifts of the children of Yisra’ĕl, which they bring to the priest, becomes his.

Num 5:10 ‘And every man’s set-apart gifts becomes his, whatever any man gives the priest becomes his.’ ”

Num 5:11 and יהוה spoke to Mosheh, saying,

Num 5:12 “Speak to the children of Yisra’ĕl, and say to them, ‘When any man’s wife turns aside and has committed a trespass against him,

Num 5:13 and a man has intercourse with her, and it is hidden from the eyes of her husband, and it is concealed that she has defiled herself, and there was no witness against her, nor was she caught,

Num 5:14 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,

Num 5:15 then the man shall bring his wife to the priest. And he shall bring the offering for her, one-tenth of an ĕphah 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.

Num 5:16 ‘And the priest shall bring her near, and shall make her stand before יהוה.

Num 5:17 ‘And the priest shall take set-apart water in an earthen vessel, and take some of the dust that is on the floor of the Dwelling Place and put it into the water.

Num 5:18 ‘And the priest shall make the woman stand before יהוה, and shall uncover the woman’s head, and put the offering for remembering in her hands, which is the grain offering of jealousy, while the priest holds in his hand the bitter water that brings a curse.

Num 5:19 ‘And the priest shall make her swear, and say to the woman, “If no man has lain with you, and if you have not turned aside to uncleanness under your husband’s authority, be free from this bitter water that brings a curse.

Num 5:20 “But if you have turned aside under your husband’s authority, and if you have defiled yourself and some man other than your husband has lain with you” –

Num 5:21 then the priest shall make the woman swear with the oath of the curse, and he shall say to the woman – “יהוה make you a curse and an oath among your people, when יהוה makes your thigh waste away and your belly swell,

Num 5:22 and this water that causes the curse shall go into your inward parts, and make your belly swell and your thigh waste away.” And the woman shall say, “Amĕn, amĕn.”

Num 5:23 ‘And the priest shall write these curses in a book, and shall wipe them off into the bitter water,

Num 5:24 and shall make the woman drink the bitter water that brings the curse, and the water that brings the curse shall enter her to become bitter.

Num 5:25 ‘And the priest shall take the grain offering of jealousy from the woman’s hand, and shall wave the offering before יהוה, and bring it to the altar.

Num 5:26 ‘And the priest shall take a hand filled with the offering, as its remembrance offering, and burn it on the altar, and afterward make the woman drink the water.

Num 5:27 ‘And when he has made her drink the water, then it shall be, if she has defiled herself and has committed a trespass against her husband, that the water that brings the curse shall enter her and become bitter, and her belly shall swell, and her thigh shall waste away, and the woman shall become a curse among her people.

Num 5:28 ‘But if the woman has not defiled herself, and is clean, then she shall be clear and shall conceive children.

Num 5:29 ‘This is the Torah of jealousy, when a wife turns aside under her husband’s authority and defiles herself,

Num 5:30 or when a spirit of jealousy comes upon a man, and he becomes jealous of his wife. Then he shall make the woman stand before יהוה, and the priest shall do to her all this Torah.

Num 5:31 ‘And the man shall be clear from crookedness, but the woman bear her crookedness.’ ”

Chapter 6: The Nazarite vow.

5:2….. When a man or woman does separate, by making a vow of a Nazirite, to be separate to יהוה

The vow is unto יהוה.
Vow: Strong’s #H5087 נדר nâdar naw-dar'

A primitive root; to promise (positively, to do or give something to God): - (make a) vow.

So if somebody promised something to Elohim, he should separate himself from wine, vinegar, strong drink, nor was allowed to drink any liquor of grapes or eat moist grapes or dried.

A Nazarite had to put away with anything from the wine!

Nazarite: Strong’s #H5139 נזיר nâzir, naw-zeer'

From H5144; separate, that is, consecrated (as prince, a Nazirite); hence (figuratively from the latter) an unpruned vine (like an unshorn Nazirite). (The translation, Nazarite, is by a false alliteration with Nazareth.): - Nazarite [by a false alliteration with Nazareth], separate (-d), vine undressed.

We read in the today’s “parasha” about Samson whose mother was commanded not to drink any strong drink:

Jdg 13:4 “And now, please guard, and do not drink wine or strong drink, and do not eat any unclean food.

Jdg 13:5 “For look, you are conceiving and bearing a son. And let no razor come upon his head, for the youth is a Nazirite to Elohim from the womb on. And he shall begin to save Yisra’ĕl out of the hand of the Philistines.”

The reason of the nazirite vow was that Samson was to deliver Israel from the Philistines. The purpose of consecration was to make him a Nazirite from the womb for Elohim purpose. We have another example with Yochanan the Immerser:

Luk 1:15 “For he shall be great before יהוה, and shall drink no wine and strong drink at all. And he shall be filled with the Set-apart Spirit, even from his mother’s womb.

Luk 1:16 “And he shall turn many (NOT ALL) of the children of Yisra’ĕl to יהוה their Elohim. (emphasis mine)

Luk 1:17 “And he shall go before Him in the spirit and power of Ěliyahu, ‘to turn the hearts of the fathers to the children,’ and the disobedient to the insight of the righteous, to make ready a people prepared for יהוה.”

Here the vow to make him turn many of the Children of Israel (carnal man) to יהוה.

The wine is a picture of Israel:

Isa 5:1 Please let me sing to the One I love, a song for my loved One regarding His vineyard: my loved One has a vineyard on a fertile hill.

Isa 5:2 And He dug it up and cleared it of stones, and planted it with the choicest vine, and built a watchtower in its midst, and also made a winepress in it. And He waited for the yielding of grapes, but it yielded rotten ones.

Isa 5:7 For the vineyard of יהוה of hosts is the house of Yisra’ĕl, and the man of Yehuḏah is His pleasant plant. He looked for right-ruling, but see, oppression; for righteousness, but see, weeping.

Compare with what יהושע says:

Joh 15:5 “I am the vine, you are the branches. He who stays in Me (in the Vine), and I in him, he bears much fruit. Because without Me you are able to do naught!

With Samson it was in order to deliver the children of Israel (carnal man) from the Philistines (Palestinians), with Yochanan it was to turn some from the Children of Israel (carnal man) to יהוה Elohim.

It was also for Shaul to give proof of his faithfulness to the Torah (Acts 21:21-24).

- To shave the head of his separation, and put it in the fire which is under the sacrifice of the peace offering (verse 18). The hair meaning is not explained, and only in a deeper meaning we may see something.
I tell you what I learned more than forty years ago, man has around 600 000 hairs on his head! This become very interesting when we read Sh’mot 12:37: and the children of Israel journeyed from Ramses to Succoth about 600 000 man on foot…….

What can we say, is there any relation between the number of the hair and the Children of Israel? Read what יהושע says:

Mat 10:30 “And even the hairs of your head are all numbered!!!

Luk 12:7 “But even the hairs of your head have all been numbered. Do not fear, you are worth more than many sparrows.

Verse 25. To compare read:

Psa 34:16 The face of יהוה is against evil-doers, To cut off their remembrance from the earth.

Jer 44:11 “Therefore thus said יהוה of hosts, the Elohim of Yisra’ĕl, ‘See, I am setting My face against you for evil and for cutting off all Yehuḏah.

Until today this threefold blessing is part of blessing in Yehudin’s prayer.

Num 6:1 and יהוה spoke to Mosheh, saying,

Num 6:2 “Speak to the children of Yisra’ĕl, and say to them, ‘When a man or woman does separate, by making a vow of a Nazirite, to be separate to יהוה,

Num 6:3 he separates himself from wine and strong drink – he drinks neither vinegar of wine nor vinegar of strong drink, neither does he drink any grape juice, nor eat grapes or raisins.

Num 6:4 ‘All the days of his separation he does not eat whatever is made of the grapevine, from seed to skin.

Num 6:5 ‘All the days of the vow of his separation a razor does not come upon his head. Until the days are completed for which he does separate himself to יהוה, he is set-apart. He shall let the locks of the hair of his head grow long.

Num 6:6 ‘All the days of his separation to יהוה he does not go near a dead body.

Num 6:7 ‘He does not make

himself unclean for his father, or for his mother, for his brother or his sister, when they die, because his separation to Elohim is on his head.

Num 6:8 ‘All the days of his separation he is set-apart to יהוה.

Num 6:9 ‘And when anyone dies beside him in an instant, suddenly, and he has defiled the head of his separation, then he shall shave his head on the day of his cleansing – on the seventh day he shaves it.

Num 6:10 ‘And on the eighth day he brings two turtledoves or two young pigeons to the priest, to the door of the Tent of Meeting,

Num 6:11 and the priest shall prepare one as a sin offering and the other as a burnt offering, and shall make atonement for him, because he sinned by reason of the dead body. And he shall set apart his head on that day,

Num 6:12 and shall separate to יהוה the days of his separation, and shall bring a male lamb a year old, as a guilt offering. But the former days are not counted, because his separation was defiled.

Num 6:13 ‘and this is the Torah of the Nazirite: When the days of his separation are completed, he is brought to the door of the Tent of Meeting,

Num 6:14 and he shall bring his offering to יהוה: one male lamb a year old, a perfect one, as a burnt offering, and one ewe lamb a year old, a perfect one, as a sin offering, and one ram, a perfect one, as a peace offering,

Num 6:15 and a basket of unleavened bread, cakes of fine flour mixed with oil, and unleavened thin cakes anointed with oil, and their grain offering with their drink offerings.

Num 6:16 ‘And the priest shall bring them before יהוה and prepare his sin offering and his burnt offering.

Num 6:17 ‘And he shall prepare the ram as a peace offering to יהוה, together with the basket of unleavened bread. And the priest shall prepare its grain offering and its drink offering.

Num 6:18 ‘And the Nazirite shall shave the head of his separation at the door of the Tent of Meeting, and shall take the hair from the head of his separation and shall put it on the fire which is under the slaughtering of the peace offering.

Num 6:19 ‘And the priest shall take the boiled shoulder of the ram, and one unleavened cake from the basket, and one unleavened thin cake, and put them upon the hands of the Nazirite after he has shaved his hair of separation.

Num 6:20 ‘Then the priest shall wave them, a wave offering before יהוה. It is set-apart for the priest, besides the breast of the wave offering and besides the thigh of the contribution. And afterwards the Nazirite shall drink wine.’

Num 6:21 “This is the Torah of the Nazirite who vows to יהוה the offering for his separation, and besides that, whatever else his hand is able to provide. According to the vow which he takes, so he shall do according to the Torah of his separation.”

Num 6:22 and יהוה spoke to Mosheh, saying,

Num 6:23 “Speak to Aharon and his sons, saying, ‘This is how you bless the children of Yisra’ĕl. Say to them:

Num 6:24 “יהוה bless you and guard you;

Num 6:25 יהוה make His face shine upon you, and show favour to you;

Num 6:26 יהוה lift up His face upon you, and give you peace.” ’ Footnote: Verses 24 to 26 is the Priestly Blessing.

Num 6:27 “Thus they shall put My Name on the children of Yisra’ĕl, and I Myself shall bless them.”

Chapter 7: The sacrifices according to the head of the Tribes.

The tabernacle has been set up (verse 1) and the princes, head (rosh) of the House of their fathers brought their offerings.

When we go through we will see that the offerings repeat themselves for each tribes:

- One silver charger of the weight of 130 Shekels,

- A silver bowl of seventy shekels both of them full of Fine flour mingled with oil for grain offering

- One golden spoon of ten shekels full of incense

- One young bullock

- One ram

- One Lamb of the first year for burnt offering

- One kid of the goat for a sin offering

For the sacrifice of peace offering:

- Two oxen

- Five rams

- Five He goats

- Five Lambs of the first year

The full amount was (verses 85-88),

- Charger of Silver 130 Shekels

- Each bowl seventy: All the silver vessel 2400 Shekels

- The Golden spoon full of incenses 120 Shekels

- Oxen 12

- Ram 12

- Lambs 12

- All the oxen for the sacrifice of peace offering

- Bullocks: 24

- Rams: 60

- He Goats: 60

- The Lamb of the first year: 60

89. Num 7:89 And when Mosheh went into the Tent of Meeting to speak with Him, he heard the voice of One speaking to him from above the lid of atonement that was on the ark of the Witness, from between the two keruḇim. Thus He spoke to him.

Here to understand beside the natural we will go to the “sod” meaning, the mystery (mystical) without approaching it from this side, we can only see a ritual, and boring repetition of a sacrifice. We are going to try to see how to connect natural and spiritual. First of all we see that through repetition that the twelve tribes were involved in the same and equal way. Only unity bring perfection

There are a lot of symbols in this verses, and we need to put apart each of them in order to understand.

One question may be asked: Why does יהוה want us to study the Torah (Psalm 1)? There are two principal reasons:

- The one is that we may grow in a way to be Qadosh as Shaul write in Roman 12:2, to renew our mind by putting the Torah in our mind.

- The second reason no lesser important is to be able to stand when the day will come that many will leave the faith because of the trouble coming, the great tribulation:

Mat 7:24 “Therefore everyone who hears these words of Mine, and does them, shall be like a wise man who built his house on the rock,

Mat 7:25 and the rain came down, and the floods came, and the winds blew and beat on that house, and it did not fall, for it was founded on the rock (YHWH the Torah).

Mat 7:26 “And everyone who hears these words of Mine, and does not do them,¹ shall be like a foolish man who built his house on the sand, Footnote: ¹John 3:36.

Mat 7:27 and the rain came down, and the floods came, and the winds blew, and they beat on that house, and it fell, and great was its fall.”

Yehowah is the rock on which we build our faith following יהושע’s example (D'varim 32:3-4).

יהוה has done it for different reason. First of all that no man can boast before Him (Yrmeyahu 10:23-24).

יהוה spoke the end from the beginning (B’reshit) so that all flesh that He alone rule:

Isa 46:9 “Remember the former events of old, for I am Ěl, and there is no one else – Elohim, and there is no one like Me,

Isa 46:10 declaring the end from the beginning, and from of old that which has not yet been done, saying, ‘My counsel does stand, and all My delight I do,’

The Torah gives us the undeniable proof of Messiah’s coming and that יהושע (not Jesus the “anti-messiah”) is the one promised in the Torah, who was before the creation of the world (not physically)

Col 1:15 Who is the image of the invisible Elohim (b'reshit 1:26), the firstborn of every creature:

Col 1:16 For by him (YHWH) were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him (YHWH), and for him (YHWH):

Created and not existing equally with the Father:

Rev 3:14 and unto the messenger of the assembly of the Laodiceans write; These things saith the amein, the faithful and true witness, the beginning of the creation of YHWH;

To go back to the sacrifice, we need to look at everything in order to found out what יהוה want us to see.

Verse 67: His offering was one silver charger the weight was 130 shekels, one silver bowl of seventy shekels, both of them full of fine flour mingled with oil.

Silver is a picture of the payment יהושע did for us. Silver represent money payment:

Gen 13:2 And Aḇram was very rich in livestock, in silver, and in gold.

Gen 23:15 “My master, listen to me! The land is worth four hundred sheqels of silver. What is that between you and me? So bury your dead.”

Gen 37:28 And men, Miḏyanite traders passed by, so they pulled Yosĕph up and lifted him out of the pit, and sold him to the Yishmaʽĕlites for twenty pieces of silver. And they took Yosĕph to Mitsrayim.

Amo 2:6 Thus said יהוה, “For three transgressions of Yisra’ĕl, and for four, I do not turn it back, because they sell the righteous for silver (shekels), and the poor for a pair of sandals,

Zec 11:12 and I said to them, “If it is good in your eyes, give me my wages. And if not, refrain.” So they weighed out for my wages thirty pieces of silver.

Zec 11:13 And יהוה said to me, “Throw it to the potter,” the splendid price at which I was valued by them. And I took the thirty pieces of silver and threw them into the House of יהוה for the potter.

Mat 26:15 and said, “What would you give me to deliver Him (Yehoshua)) to you?” And they counted out to him thirty pieces of silver.

The number 130 is equal to: 13 x 10.
Thirteen is the number for rebellion

Gen 14:4 Twelve years they served Keḏorlaʽomer, and in the thirteenth year they rebelled.

Ten is the number representing the sum of all numbers.

Ø Full of fine flour. The flour represent the body of Messiah who was crushed, the white colour is for purity. The flour is made of crushed wheat’s grain. יהושע was crushed for our transgression

Fine flour: H5560 סוֹלֶת coleth (so'-leth) n-f.

1. flour (as chipped off)

Ø Coleth or solet, is always from wheat and not barley (s'horah) see the midrash on counting the Omer.(Vayiqra 2:1,14,23:10,14, Shemot/Ex.34:22, 2nd Kgs 7:1)

Isa 53:3 despised and rejected by men, a man of pains and knowing sickness. And as one from whom the face is hidden, being despised, and we did not consider Him.

Isa 53:4 Truly, He has borne our sicknesses and carried our pains. Yet we reckoned Him stricken, smitten by Elohim, and afflicted.

Isa 53:5 But He was pierced for our transgressions, He was crushed for our crookednesses. The chastisement for our peace was upon Him, and by His stripes we are healed.

Ø Mingled with oil. The oil is a picture of the anointing on the believer’s life.

Ø One golden spoon of Ten shekels, full of incense. Gold represent purity and everlasting life, it is only to be found in the Qadosh place (Set Apart place) in the Tabernacle. Gold is not found in the soil as it is in the Tabernacle, it must be removed from all his impurity. The process of refining in through fire, by heating the gold to bring it to the melt level in order to remove all impurity. We need to go through the fire of purification, how far are you in the process?

Zec 13:9 “And I shall bring the third into fire, and refine them as silver is refined, and try them as gold is tried. They shall call on My Name¹, and I shall answer them. I shall say, ‘This is My people,’ while they say, ‘יהוה is my Elohim.’ ” Footnote: ¹Zeph. 3:9.

Ø The incense represent the prayer of the Set Apart one:

Rev 8:3 And another messenger came and stood at the altar, holding a golden censer, and much incense was given to him, that he should offer it with the prayers of all the set-apart ones upon the golden altar which was before the throne.

Rev 8:4 and the smoke of the incense, with the prayers of the set-apart ones, went up before Elohim from the hand of the messenger.

Ø One young Bullock, one Ram, One Lamb, One kid of the Goat. All these animals are clean animals and point to the work of Messiah יהושע. It has been a mystery to understand why so many sacrifices were done before Messiah came. Even today if you ask people, they will tell for most of them that they don’t understand why so many animals were killed. These animals represent the nature of Messiah יהושע, they were all innocent! No animals had sinned; like יהושע, the innocent paid for the guilty like יהושע who paid for us. When sacrificed the animals like יהושע didn’t open their mouth.

Verse 71: and for a sacrifice of peace offering, two oxen, five rams……

Here again something very interesting. The two oxen: Two is the number for division (B’reshit 1:4). Two oxen were yoked together to pull the wagon (verse 3):

One day the House of Yehuda and the House of Israel (the Two oxen) will come back under the same yoke (Torah) and they will be no more divided

Mat 11:29 “Take My yoke upon you and learn from Me, for I am meek and humble in heart, and you shall find rest for your beings.¹ Footnote: ¹Jer. 6:16.

The purpose of the yoke was to put a young Bull and a older and experienced one together in order for the young bull to learn how to walk. With this in mind we can understand Yehoshua's words.

Isa 11:12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ĕl, and assemble the dispersed of Yehuḏah from the four corners of the earth.

Isa 11:13 and the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏah be cut off. Ephrayim shall not envy Yehuḏah, and Yehuḏah not trouble Ephrayim.

Jer 33:24 “Have you not observed what these people have spoken, saying, ‘The two clans (family, nations) which יהוה has chosen have been rejected by Him’? So they have despised My people¹, no more to be a nation before them. Footnote: ¹Ps. 83:3-4, Ezek. 28:24-26, Ezek. 36:2-6.

Eze 37:22 “And I shall make them one nation in the land, on the mountains of Yisra’ĕl. And one sovereign shall be sovereign over them all, and let them no longer be two nations, and let them no longer be divided into two reigns.

Joh 7:35 The Yehuḏim, therefore, said to themselves, “Where is He about to go that we shall not find Him? Is He about to go to the Dispersion among the Greeks (Helen), and to teach the Greeks (nations)?

Five is the number for the Torah, the five books Moshe. We can see how יהוה in His wisdom has embedded deep meaning for those who seek Him. Only in Messiah can we found the secret / sod or mystery of the Torah.

2Co 3:15 But to this day, when Mosheh is being read, a veil lies on their heart.

2Co 3:16 and when one turns to the Master, the veil is taken away.

Revelation doesn’t come by man’s wisdom, but by the wisdom which is from above and comes from the giver of life, יהוה Sebaoth, the Father.

Verses 84-88………twelve charger of silver, twelve silver bowls, twelve spoon of gold.

Twelve is the number for divine governance on earth: Twelve tribes, twelve apostle

Rev 21:12 and having a great and high wall, having twelve gates, and at the gates twelve messengers, and names written on them, which are those of the twelve tribes of the children of Yisra’ĕl:¹ Footnote: ¹See Eze. 47:22-23, Eze. 48:31-34.

Rev 21:14 and the wall of the city had twelve foundations, and on them were the names of the twelve emissaries (apostles) of the Lamb.

85. each charger of silver…..hundred and thirty shekels (13x10), the number of rebellion multiplied with the number for the sum of all numbers. Rebellion will lest until the coming of Messiah. Only a small remnant will be faithful.

86.The golden spoon (gold equal divine and everlasting, without change).

Twelve and all the gold of the spoons was 120 Shekels.

Consider this: 50 is the number for Yovel (Jubilee), 50 x 120 (Yovel) is equal to 6000. The time we will spend on earth before the millennium reign of Messiah.

88:…….twenty four bullocks, the Ram sixty, the Goats, sixty, the Lambs sixty.

Look at this: 24 is equal to 12 x 2, so below as above for complete perfection!

60 is 6 x10. Six: the number of man and ten the sum of all number, or 12 x 5: 12 as the perfect government on earth and 5 the number for Torah.

Andrew Harris writes “the symbolism of ten ordinals perfection is the only perfection that the natural man human can even approach (Ten Commandments). While man’s perfection falls far short of Elohim’s perfection, we can strive and achieve some measure of success with ordinal perfection. Ordinal perfection, as symbolized by the number Ten stands out as linked with the natural, the carnal (flesh, as our ten fingers literally are) and the world and yet still perfect:

- Ten commandments : Sh’mot 20

- Ten righteous: B’reshit 18:32

Six is the number of the day in which man was created.

More on the Law of Jealousy:

I would like to share this concept which brings again natural to spiritual and compare with the work of יהושע.

The Law of Jealousy:

Jealous: Strong’s # H7065 קנא qânâ' kaw-naw'

A primitive root; to be (causatively make) zealous, that is, (in a bad sense) jealous or envious: - (be) envy (-ious), be (move to, provoke to) jealous (-y), X very, (be) zeal (-ous).

In the Torah we find the law for the wife who go aside from her Husband, and commit trespass against him.

This will cause her to be brought before the priest (יהוה’s representing on earth) and undergo the test. If she be found guilty she will suffer the curse pronounced by the priest, if not she will be proclaimed guiltless.

Now consider this:

In Sh’mot 20:5 we read;

Exo 20:5 you do not bow down to them nor serve them (gods, graven images, idols). For I, יהוה your Elohim am a jealous Ěl, visiting the crookedness of the fathers on the children to the third and fourth generations of those who hate Me,

The Hebrew word for "jealous" as a far greater meaning than the abstract western concept of jealousy!

Qanah carry the concept of a bird building a nest and watching over the chicks to protect them from predators.

We read further that the House of Israel, Ephraim committed adultery:

Jer 3:6 And יהוה said to me in the days of Yoshiyahu the sovereign, “Have you seen what backsliding Yisra’ĕl has done? She has gone up on every high mountain and under every green tree, and there committed whoring (idolatry)…………

Jer 3:8 “And I saw that for all the causes for which backsliding Yisra’ĕl had committed adultery (with idols), I had put her away and given her a certificate of divorce (sefer keritut); yet her treacherous sister Yehuḏah did not fear, but went and committed whoring too.

Ephraim became unfruitful

Hos 13:1 When Ephrayim spoke there was trembling, he was lifted up in Yisra’ĕl. But through Baʽal he became guilty, and he died.

Hos 13:2 And now they sin more and more, and make for themselves moulded images from their silver, idols according to their skill, all of them the work of craftsmen. They say of them, “Let the men who slaughter kiss the calves

Hos 13:12 “The crookedness of Ephrayim is bound up, his sin is hidden.

Hos 12:1 Ephrayim is feeding on wind, and pursuing an east wind. All the day he increases falsehood and ruin. And they make a covenant with Ashshur, and oil is sent to Mitsrayim.

Messiah came to remove us from this curse (not from the Torah). In the book of Acts, as it is well explained by Eddie Chumney, (Hebraic roots of Christianity) we can see the reversing of the curse in Messiah:

Act 15:29 that you abstain from what is offered to idols, and blood, and what is strangled, and whoring.¹ If you keep yourselves from these, you shall do well. Be strong! Footnote: ¹See v. 20.

These four things brought curse on Ephraim, the House of Israel, you and me, falsely called “gentiles”!

First of all in Hebrew mind, we should understand that idolatry is considered as adultery.

The reverse of the curse we find in Hosea and Yechezk’el:

Hos 4:13 “They (Ephraim) slaughter on the mountaintops, and burn incense on the hills, under oak and poplars (trees) and terebinth (bushes), because its shade is good. Therefore your daughters commit whoring (Acts 15:29), and your brides commit adultery.

Hos 4:17 “Ephrayim is joined to idols, let him alone.

Hos 9:3 They shall not dwell in the land of יהוה, but Ephrayim shall return to Mitsrayim, and eat unclean food (Acts 15:29) in Ashshur.

Eze 18:5 “But if a man is righteous and shall do right-ruling and righteousness,

Eze 18:6 if he has not eaten on the mountains, nor lifted up his eyes to the idols (Acts 15:29) of the house of Yisra’ĕl, nor defiled his neighbour’s wife, nor comes near a woman during her uncleanness (blood Acts 15:29),

Conform to the Torah

Lev 20:1 And יהוה spoke to Mosheh, saying,

Lev 20:2 “Say to the children of Yisra’ĕl, ‘Any man of the children of Yisra’ĕl, or of the strangers who sojourn in Yisra’ĕl, who gives any of his offspring to Moleḵ (spiritual adultery), shall certainly be put to death. The people of the land shall stone him with stones.

Lev 20:3 ‘And I, I shall set My face against that man, and shall cut him off from the midst of his people, because he has given of his offspring to Moleḵ, so as to defile My set-apart place and to profane My set-apart Name.

Lev 20:4 ‘And if the people of the land at all hide their eyes from the man, as he gives any of his offspring to Moleḵ, and they do not kill him,

Lev 20:5 then I shall set My face against that man and against his clan, and shall cut him off – and all who go whoring after him, even go whoring after Moleḵ – from the midst of their people.

Idolatry = Jealousy of יהוה = Cut off, Exile!

Deu 4:23 “Guard yourselves, lest you forget the covenant of יהוה your Elohim which He made with you, and shall make for yourselves a carved image in the form of whatever יהוה your Elohim has forbidden you.

Deu 4:24 “For יהוה your Elohim is a consuming fire, a jealous Ěl.

Messiah came to pay the price and redeem us. All who will follow him will be called brothers and sisters (Matt 12:50).

Another explanation on the threefold blessing in Number 6:24-26, from Tobia (Yashanet).

There is a triune aspect to Elohim, which has nothing to do with the “Christian trinity”. That is

- Judgment side (i.e. the left hand)

- Mercy (i.e. the right hand)

- And compassion in the center (middle) which reconciles the two.

There are also three parts in the creation:

The physical realm we live in.

The realm of the souls and angels, called yetzirah or world of formation

The realm of the heavenly throne: (Beriah).

This threefold prayer reflects both, the “nature” of Elohim, as well as the “level of existence” in His creation.

We are safeguarded with the left side of judgment, given grace (favour) from the right side of mercy, and find shalom in the harmony of their balance. We are blessed in the physical world, our soul receive countenance in the next realm, and the “shalom” that passes all understanding comes from His throne in the heavens (Beriah). This prayer is thus a representation of Messiah who unites, left and right, as well as below and above, and is also model for us navigating the narrow “middle path” of Torah (read Matt. 7:13-14, Yoch.14:17, Phil.4:6-7).

Going deeper in the word's meaning help to understand how Elohim interact with his Children:

Num 6:23 Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them,

Num 6:24 YHVH bless (barak) thee, and keep (Shamar) thee:

Num 6:25 YHVH make his face (panyim) shine upon thee, and be gracious unto thee:

Num 6:26 YHVH lift up his countenance (panyim) upon thee, and give peace (shalom).

Hebrew use repetition in a poetic way: make his face shine upon thee and lift up His countenance upon thee.

The word Barak (bless) means to kneel down a strange concept in western mind, that Elohim will kneel down to somebody.

We have seen the word shamar : to hedge around with thorn, as it was with the shepherd making a hedge of thorn around the flock in the night to keep them from predators.

Num 7:1 And it came to be, when Mosheh finished setting up the Dwelling Place, that he anointed it and set it apart and all its furnishings, as well as the altar and all its utensils. Thus he anointed them and set them apart.

Num 7:2 And the leaders of Yisra’ĕl, heads of their fathers’ houses who were the leaders of the tribes and over the ones registered, drew near,

Num 7:3 and they brought their offering before יהוה: six covered wagons and twelve cattle, a wagon for every two of the leaders, and for each one a bull. And they brought them near before the Dwelling Place.

Num 7:4 And יהוה spoke to Mosheh, saying,

Num 7:5 “Accept these from them, and they shall be used in doing the service of the Tent of Meeting. And you shall give them to the Lĕwites, each one according to his service.”

Num 7:6 And Mosheh took the wagons and the cattle, and gave them to the Lĕwites.

Num 7:7 He gave two wagons and four cattle to the sons of Gĕreshon, according to their service.

Num 7:8 And he gave four wagons and eight cattle to the sons of Merari, according to their service, under the hand of Ithamar, son of Aharon the priest.

Num 7:9 But to the sons of Qehath he gave none, because theirs was the service of the set-apart objects, which they bore on their shoulders.

Num 7:10 And the leaders brought the dedication offering of the altar in the day it was anointed. So the leaders brought their offering before the altar.

Num 7:11 And יהוה said to Mosheh, “Let them bring their offering, one leader each day, for the dedication of the altar.”

Num 7:12 and the one who brought his offering on the first day was Naḥshon, son of Amminaḏaḇ, from the tribe of Yehuḏah.

Num 7:13 And his offering was one silver dish, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the set-apart place, both of them filled with fine flour mixed with oil as a grain offering;

Num 7:14 one gold ladle of ten sheqels, filled with incense;

Num 7:15 one young bull, one ram, one male lamb a year old, as a burnt offering;

Num 7:16 one male goat as a sin offering;

Num 7:17 and as a peace offering: two cattle, five rams, five male goats, five male lambs a year old. This was the offering of Naḥshon, son of Amminaḏaḇ.

Num 7:18 On the second day Nethanĕ’l, son of Tsuʽar, leader of Yissasḵar, brought near.

Num 7:19 He brought his offering, one silver dish, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the set-apart place, both of them filled with fine flour mixed with oil as a grain offering;

Num 7:20 one gold ladle of ten sheqels, filled with incense;

Num 7:21 one young bull, one ram, one male lamb a year old, as a burnt offering;

Num 7:22 one male goat as a sin offering;

Num 7:23 and as a peace offering: two cattle, five rams, five male goats, five male lambs a year old. This was the offering of Nethanĕ’l, son of Tsuʽar.

Num 7:24 On the third day Eliyaḇ, son of Ḥĕlon, leader of the children of Zeḇulun:

Num 7:25 his offering was one silver dish, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the set-apart place, both of them filled with fine flour mixed with oil as a grain offering;

Num 7:26 one gold ladle of ten sheqels, filled with incense;

Num 7:27 one young bull, one ram, one male lamb a year old, as a burnt offering;

Num 7:28 one male goat as a sin offering;

Num 7:29 and as a peace offering: two cattle, five rams, five male goats, five male lambs a year old. This was the offering of Eliyaḇ, son of Ḥĕlon.

Num 7:30 On the fourth day Elitsur, son of Sheḏĕy’ur, leader of the children of Re’uḇĕn:

Num 7:31 his offering was one silver dish, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the set-apart place, both of them filled with fine flour mixed with oil as a grain offering;

Num 7:32 one gold ladle of ten sheqels, filled with incense;

Num 7:33 one young bull, one ram, one male lamb a year old, as a burnt offering;

Num 7:34 one male goat as a sin offering;

Num 7:35 and as a peace offering: two cattle, five rams, five male goats, five male lambs a year old. This was the offering of Elitsur, son of Sheḏĕy’ur.

Num 7:36 On the fifth day Shelumi’ĕl, son of Tsurishaddai, leader of the children of Shimʽon:

Num 7:37 his offering was one silver dish, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the set-apart place, both of them filled with fine flour mixed with oil as a grain offering;

Num 7:38 one gold ladle of ten sheqels, filled with incense;

Num 7:39 one young bull, one ram, one male lamb a year old, as a burnt offering;

Num 7:40 one male goat as a sin offering;

Num 7:41 and as a peace offering: two cattle, five rams, five male goats, five male lambs a year old. This was the offering of Shelumi’ĕl, son of Tsurishaddai.

Num 7:42 On the sixth day Elyasaph, son of Deu’ĕl, leader of the children of Gaḏ:

Num 7:43 his offering was one silver dish, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the set-apart place, both of them filled with fine flour mixed with oil as a grain offering;

Num 7:44 one gold ladle of ten sheqels, filled with incense;

Num 7:45 one young bull, one ram, one male lamb a year old, as a burnt offering;

Num 7:46 one male goat as a sin offering;

Num 7:47 and as a peace offering: two cattle, five rams, five male goats, five male lambs a year old. This was the offering of Elyasaph, son of Deu’ĕl.

Num 7:48 On the seventh day Elishama, son of Ammihuḏ, leader of the children of Ephrayim:

Num 7:49 his offering was one silver dish, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the set-apart place, both of them filled with fine flour mixed with oil as a grain offering;

Num 7:50 one gold ladle of ten sheqels, filled with incense;

Num 7:51 one young bull, one ram, one male lamb a year old, as a burnt offering;

Num 7:52 one male goat as a sin offering;

Num 7:53 and as a peace offering: two cattle, five rams, five male goats, five male lambs a year old. This was the offering of Elishama, son of Ammihuḏ.

Num 7:54 On the eighth day Gamli’ĕl, son of Peḏahtsur, leader of the children of Menashsheh:

Num 7:55 his offering was one silver dish, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the set-apart place, both of them filled with fine flour mixed with oil as a grain offering;

Num 7:56 one gold ladle of ten sheqels, filled with incense;

Num 7:57 one young bull, one ram, one male lamb a year old, as a burnt offering;

Num 7:58 one male goat as a sin offering;

Num 7:59 and as a peace offering: two cattle, five rams, five male goats, five male lambs a year old. This was the offering of Gamli’ĕl, son of Peḏahtsur.

Num 7:60 On the ninth day Aḇiḏan, son of Giḏʽoni, leader of the children of Binyamin:

Num 7:61 his offering was one silver dish, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the set-apart place, both of them filled with fine flour mixed with oil as a grain offering;

Num 7:62 one gold ladle of ten sheqels, filled with incense;

Num 7:63 one young bull, one ram, one male lamb a year old, as a burnt offering;

Num 7:64 one male goat as a sin offering;

Num 7:65 and as a peace offering: two cattle, five rams, five male goats, five male lambs a year old. This was the offering of Aḇiḏan, son of Giḏʽoni.

Num 7:66 On the tenth day Aḥiʽezer, son of Ammishaddai, leader of the children of Dan:

Num 7:67 his offering was one silver dish, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the set-apart place, both of them filled with fine flour mixed with oil as a grain offering;

Num 7:68 one gold ladle of ten sheqels, filled with incense;

Num 7:69 one young bull, one ram, one male lamb a year old, as a burnt offering;

Num 7:70 one male goat as a sin offering;

Num 7:71 and as a peace offering: two cattle, five rams, five male goats, five male lambs a year old. This was the offering of Aḥiʽezer, son of Ammishaddai.

Num 7:72 On the eleventh day Paḡʽi’ĕl, son of Oḵran, leader of the children of Ashĕr:

Num 7:73 his offering was one silver dish, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the set-apart place, both of them filled with fine flour mixed with oil as a grain offering;

Num 7:74 one gold ladle of ten sheqels, filled with incense;

Num 7:75 one young bull, one ram, one male lamb a year old, as a burnt offering;

Num 7:76 one male goat as a sin offering;

Num 7:77 and as a peace offering: two cattle, five rams, five male goats, five male lambs a year old. This was the offering of Paḡʽi’ĕl, son of Oḵran.

Num 7:78 On the twelfth day Aḥira, son of Ěnan, leader of the children of Naphtali:

Num 7:79 his offering was one silver dish, the weight of which was one hundred and thirty sheqels, one silver bowl of seventy sheqels, according to the sheqel of the set-apart place, both of them filled with fine flour mixed with oil as a grain offering;

Num 7:80 one gold ladle of ten sheqels, filled with incense;

Num 7:81 one young bull, one ram, one male lamb a year old, as a burnt offering;

Num 7:82 one male goat as a sin offering;

Num 7:83 and as a peace offering: two cattle, five rams, five male goats, five male lambs a year old. This was the offering of Aḥira, son of Ěnan.

Num 7:84 This was the dedication of the altar from the leaders of Yisra’ĕl, when it was anointed: twelve silver dishes, twelve silver bowls, twelve gold ladles.

Num 7:85 Each silver dish was one hundred and thirty sheqels and each bowl seventy sheqels. All the silver of the vessels was two thousand four hundred sheqels, according to the sheqel of the set-apart place.

Num 7:86 The twelve gold ladles filled with incense was ten sheqels each, according to the sheqel of the set-apart place. All the gold of the ladles was one hundred and twenty sheqels.

Num 7:87 All the cattle for the burnt offering were twelve young bulls, the rams twelve, the male lambs a year old twelve, with their grain offering, and the male goats as a sin offering twelve.

Num 7:88 And all the cattle for the peace offerings were twenty-four bulls, the rams sixty, the male goats sixty, the lambs a year old sixty. This was the dedication of the altar after it was anointed.

Num 7:89 And when Mosheh went into the Tent of Meeting to speak with Him, he heard the voice of One speaking to him from above the lid of atonement that was on the ark of the Witness, from between the two keruḇim. Thus He spoke to him.

HAFTORAH

Jdg 13:2 And there was a certain man from Tsorʽah, of the clan of the Danites, whose name was Manowaḥ. And his wife was barren and had not borne.

Jdg 13:3 And a Messenger of יהוה appeared to the woman and said to her, “See now, you are barren and have not borne, but you shall conceive, and you shall bear a son.

Jdg 13:4 “And now, please guard, and do not drink wine or strong drink, and do not eat any unclean food.

Jdg 13:5 “For look, you are conceiving and bearing a son. And let no razor come upon his head, for the youth is a Nazirite to Elohim from the womb on. And he shall begin to save Yisra’ĕl out of the hand of the Philistines.”

Jdg 13:6 and the woman came and spoke to her husband, saying, “A Man of Elohim came to me, and His appearance was like the appearance of a Messenger of Elohim, very awesome. But I did not ask Him where He was from, and He did not declare to me His name.

Jdg 13:7 “And He said to me, ‘See, you are conceiving and bearing a son. And now, drink no wine or strong drink, nor eat any unclean food, for the youth is a Nazirite to Elohim from the womb to the day of his death.’ ”

Jdg 13:8 And Manowaḥ prayed to יהוה, and said, “O יהוה, please let the Man of Elohim whom You sent come to us again and teach us what to do for the youth who is to be born.”

Jdg 13:9 And Elohim listened to the voice of Manowaḥ, and the Messenger of Elohim came to the woman again as she was sitting in the field, but Manowaḥ her husband was not with her.

Jdg 13:10 And the woman ran hurriedly and informed her husband, and said to him, “See, He has appeared to me, the Man who came to me the other day!”

Jdg 13:11 And Manowaḥ arose and went after his wife, and came to the Man, and he said to Him, “Are You the Man who spoke to this woman?” And He said, “I am.”

Jdg 13:12 And Manowaḥ said, “Now let Your words come true! What is to be the rule for the youth’s life and his work?”

Jdg 13:13 And the Messenger of יהוה said to Manowaḥ, “Let the woman guard all that I said to her.

Jdg 13:14 “Let her not eat any food that comes from the vine, neither let her drink wine or strong drink, or eat any unclean food. Let her guard all that which I have commanded her.”

Jdg 13:15 And Manowaḥ said to the Messenger of יהוה, “Please let us detain You, and prepare a young goat for You.”

Jdg 13:16 And the Messenger of יהוה said to Manowaḥ, “Though you detain Me, I do not eat your food. But if you offer a burnt offering, offer it to יהוה.” For Manowaḥ did not know He was a Messenger of יהוה.

Jdg 13:17 Then Manowaḥ said to the Messenger of יהוה, “What is Your name? When Your words come true, then we shall esteem You.”

Jdg 13:18 And the Messenger of יהוה said to him, “Why do you ask My name, since it is wondrous?”

Jdg 13:19 And Manowaḥ took the young goat with the grain offering, and offered it upon the rock to יהוה. And He did wondrously while Manowaḥ and his wife looked on.

Jdg 13:20 And it came to be, as the flame went up toward the heavens from the altar, that the Messenger of יהוה went up in the flame of the altar. And Manowaḥ and his wife were watching, and they fell on their faces to the ground.

Jdg 13:21 And the Messenger of יהוה did not appear any more to Manowaḥ and his wife. Then Manowaḥ knew that He was a Messenger of יהוה.

Jdg 13:22 And Manowaḥ said to his wife, “We shall certainly die, because we have seen Elohim!”

Jdg 13:23 But his wife said to him, “If יהוה had been pleased to put us to death, He would not have accepted a burnt offering and a grain offering from our hands, nor would He have shown us all this, nor would He have let us hear the like of this!”

Jdg 13:24 So the woman bore a son and called his name Shimshon. And the child grew, and יהוה blessed him.

Jdg 13:25 and the Spirit of יהוה began to move him at Maḥanĕh Dan, between Tsorʽah and Eshta’ol.

Act 21:17 And when we had arrived in Yerushalayim, the brothers received us gladly.

Act 21:18 and on the following day Sha’ul went in with us to Yaʽaqoḇ, and all the elders came.

Act 21:19 and having greeted them, he was relating one by one what Elohim had done among the gentiles through his service.

Act 21:20 and when they heard it, they praised the Master. And they said to him, “You see, brother, how many thousands of Yehuḏim there are who have believed, and all are ardent for the Torah.

Act 21:21 “And they have been informed about you that you teach all the Yehuḏim who are among the gentiles to forsake Mosheh, saying not to circumcise the children nor to walk according to the practices.

Act 21:22 “What then is it? They shall certainly hear that you have come.

Act 21:23 “So do this, what we say to you: We have four men who have taken a vow.

Act 21:24 “Take them and be cleansed with them, and pay their expenses so that they shave their heads. And all shall know that what they have been informed about you is not so, but that you yourself also walk orderly, keeping the Torah.

Act 21:25 “But concerning the gentiles who believe, we have written and decided that they should keep themselves from what is offered to idols, and blood, and what is strangled, and whoring.”¹ Footnote: ¹See 15:20.

Act 21:26 Then Sha’ul took the men on the next day, and having been cleansed with them, went into the Set-apart Place to announce the completion of the days of separation – until the offering should be presented for each one of them.

Lashon HaRa – The evil tongue

Traditional Judaism teaches a doctrine against Lashon Hara (“La-shone Ha-rah”), or the ‘Evil Tongue.’ As we will see, if this doctrine is applied in a spirit of love, it can be very good. However, if it is not applied in a spirit of love, it can be extremely destructive. What was originally intended as a..Lashon Hara decree against gossip. It is based on Leviticus 19:15,16, which tells us not to ‘bear tales,’ or to take a stand against the life of our neighbour.

Vayiqra (Leviticus) 19:15-16 16 “You shall not go about as a talebearer among your people; nor shall you take a stand against the life of your neighbour: I am YHWH.” Additionally, the Ninth Commandment tells us not to bear false witness against our neighbours.

Shemote (Exodus) 20:16

16 "You shall not bear false witness against your neighbour.”

That the commandment not to give false witness is the Ninth Commandment tells us how strongly YHWH feels about it. However, the Jewish doctrine against Lashon Hara goes even further: it also tells us we should not even speak disparagingly against our neighbours. This idea is derived from how Miriam was punished for speaking disparagingly against Moshe.

Bamidbar (Numbers) 12:1-2

1 Then Miriam and Aharon spoke against Moshe because of the Cushite woman whom he had married; for he had married an Cushite woman.

2 So they said, "Has YHWH indeed spoken only through Moshe? Has He not spoken through us also?" And

YHWH heard it. What Miriam said was essentially true: YHWH had not only spoken through Moshe, but had also spoken through others in the congregation of Israel. However, since Miriam’s speech was not really constructive, but disparaging and divisive, YHWH considered it ‘evil.’

While both Miriam and Aharon were present, Miriam is mentioned first in the narrative. Since Miriam was the one was punished, some scholars believe it was also logically Miriam who initiated the slander. Whatever the case, Miriam’s punishment for speaking against the earthly leader of the Nation of Israel was to be afflicted with tzaraas (‘leprosy’) for seven days.

Bemidbar (Numbers) 12:9-11

10 And when the cloud departed from above the tabernacle, suddenly Miriam became leprous, as white as snow. Then Aharon turned toward Miriam, and there she was, a leper.

Judaism teaches that any communication, whether in speech, writing, or other forms (such as electronic) is considered ‘evil’ if it meets all of the following four criteria:

12 1. It says something negative about a person;

2. Is something not previously known to the public;

3. Is not seriously intended to correct or improve a negative situation; and

4. It is true.

All four of these have to be true in order for speech to qualify as Lashon Hara. However, there is also a fifth qualification, which really speaks to the third, which is that Lashon Hara may even be compulsory if one is aware of the possibility of future harm coming to another person, and is seeking to warn them, to keep them from coming to harm. As we will see, this is the key to understanding how the doctrine of Lashon Hara applies to the Renewed Covenant.

Judaism considers Lashon Hara to be one of the most serious of all sins. It also tells us not to confuse

Lashon Hara with Motzei Shem Ra (pure slander), which is speaking things derisively which are not true.

As the rabbis reason, if speaking that which is true (but is negative, divisive and/or derisive) is one of the worst of all possible sins, then how much more severe is the sin of fabricating a complete and total lie against another?

Some believing scholars question whether the doctrine of Lashon Hara is accurate, or whether it applies in a Renewed Covenant context. These point out that if these four (or five) guidelines were applied in their strictest sense, that the Apostle Shaul, Yehoshua and perhaps even YHWH could be condemned of ‘Evil Speech.’ However, while none of the apostles were perfect, we know that Yehoshua and YHWH are perfect, so let look at these cases in more details.

Timoteus Bet (2nd Timothy) 4:14-16

14 Alexander the coppersmith did me much harm. May YHWH repay him according to his works.

15 You also must beware of him, for he has greatly resisted our words.

16 At my first defence no one stood with me, but all forsook me. May it not be charged against them.

In his writings, the Apostle Shaul names. Some commentators suggest that the only way Shaul could have spoken legitimately against Alexander would be if a Beit Din (court) had ruled against Alexander, in Shaul’s favour. These tell us that then (and only then) would the Apostle Shaul be justified in speaking such a true statement that was negative towards Alexander.

While the context of this passage does seem to allow for a court hearing, a court hearing is not proven. It also seems unreasonable that the only reason Shaul could be allowed to communicate the truth to Timothy was that a court had previously ruled in Shaul’s favour.

Shaul’s purpose in writing Timothy was to warn him (and those he shepherded) in order to keep them from coming to harm as well. This is clearly in keeping with the fifth stipulation: that the speaker must ethically pass along information he believes might save others from coming to harm.

The rabbis might consider this statement by Yehoshua to be Lashon Hara:

Mattithyahu (Matthew) 15:13-14

13 But He answered and said, "Every plant which My heavenly Father has not planted will be uprooted.

14 Let them alone. They are blind leaders of the blind. And if the blind leads the blind, both will fall into a ditch.”

According to the strict rules of interpretation, Yehoshua’s remarks could be considered Lashon Hara, because:

1. He says something negative about a person or party;

2. He is saying something not previously known to the public;

3. He is not directing His attempt to correct the rabbi’s behaviour to them; and

4. His statements are (by definition) true. However, this is a situation where the fifth stipulation comes into play. Yehoshua is attempting to warn His disciples not to be like the scribes or the Pharisees, in order to keep them from future judgment (i.e., in order to keep them from harm). The reason Yehoshua speaks in such a pungent manner may be in order to drive the point home in a way that will stick: Therefore, Yehoshua’s remarks do not qualify as Lashon Hara.

Here is another statement by Yehoshua that the rabbis would likely classify as Lashon Hara:

45 But because I tell the truth, you do not believe Me.

46 Which of you convicts Me of sin? And if I tell the truth, why do you not believe Me?

47 He who is of Elohim hears Elohim’s words; therefore you do not hear, because you are not of Elohim.

Notice:

1. Yehoshua is saying something negative about a person or party;

2. He is saying something not previously known to the public (i.e., not common knowledge);

3. His statements are (by definition) true; but

4. He is directing His attempt to correct or improve the rabbi’s behaviour to them.

Rather then hold secret grudges, Judaism expects people to speak up for what is right. This national ethic of ‘clearing the air’ may derive from Leviticus 19:17-18, which commands us to ‘surely’ rebuke our neighbours, so that we bear no sin (i.e., hold no grudges) because of them.

Yochanan (John) 8:44-47

44 You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the

Leviticus 19:17-18

17 You shall not hate your brother in your heart. You. shall surely rebuke your ..................:neighbour, and not bear sin because of him. ).. 18 You shall not take. vengeance, nor bear any . grudge against the children of your people,. truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it.

56 but you shall love your neighbour as yourself: I am YHWH.

This passage is especially revealing for Westerners, because the King James Version historically gave us a faulty rendering of this passage, and this legacy lives on in Western thought and codes of ethics.

Leviticus 19:17-18 (KJV)

17 Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.

18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am [YHWH].

The rendering in the King James Version seems to suggest that we should never rebuke our neighbour, for that would be to ‘suffer sin upon him.’ However, this reading is just about the opposite of what the Hebrew really says. In Hebrew, the commandment is to ‘surely’ rebuke our neighbour, based on the doubling of the root love our neighbour as we love ourselves, we must ‘surely’ reprove our neighbours, so that they can learn, and improve. If we do not reprove them, then how can they learn what is wrong; and if they do not know that anything is wrong, then how can they improve? Also, whether or not the other party hears us, once we have ‘gotten things off of our chest’ and have ‘cleared the air’ we do not have to ‘bear sin.’

Block Logic seems to imply that if we love someone, we will do what we can to help them improve; and this seems to be exactly what Yehoshua was doing in John

8:44-47 (above). By ‘surely’ reproving the Pharisees, Yehoshua had witnessed to them, and had therefore done His part in giving them the option to change.

YHWH speaks of the importance of this same kind of witnessing through His prophet Ezekiel. By speaking the truth in love, we deliver our own souls.

Yehezqel (Ezekiel) 3:17-19

17 "Son of man, I have made you watchman for the House of Israel; therefore hear a word from My mouth, and give them warning from Me:

18 When I say to the wicked, 'You shall word ‘yakach’ (................). Whenever a root word is surely die,' and you give him no warning, nor speak to warn the wicked doubled or repeated, it becomes an imperative. from his wicked way, to save his life, that same wicked man shall die in his iniquity; but his blood I will require at you.

The Hebrew of this passage is also interesting to analyze in the context of Hebrew Block Logic. ‘Block your hand. Logic’ tells us that when YHWH places what seem like

19 Yet, if you warn the wicked, and he disparate thoughts together (as in Leviticus 19:17-18), does not turn from his wickedness, these thoughts are related to each other, even if the nor from his wicked way, he shall die connection is not easy for the casual reader to identify. in his iniquity; but you have delivered When we apply Block Logic to Leviticus 19:17-18, it your soul.”seems that YHWH’s meaning is that in order to truly

The key here, however, is to speak the truth in true and unfeigned love, rather than anger, condemnation, judgment or whatever other emotion. While YHWH asks us to stand up and speak out for what is right, we must always remember that the goal is not to criticize, castigate or ‘judge’ anyone else. Rather, we must keep firmly in mind that the goal is for the Body of Messiah to learn how to edify itself in love.

Ephesim (Ephesians) 4:11-16

11 And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers,

12 for the equipping of the saints for the work of ministry, for the edifying of the Body of Messiah,

13 till we all come to the unity of the faith and of the knowledge of the Son of Elohim, to a perfect man, to the measure of the stature of the fullness of Messiah;

14 that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by he trickery of men, in the cunning craftiness of deceitful plotting,

15 but, speaking the truth in love, may grow up in all things into Him who is the head — Messiah —

16 from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love.

Lest we underestimate the importance of helping the Body learn how to edify itself in love, let us consider Yehoshua’s instructions at Matthew 5:21-26, where He tells us that if we have done something to offend our brothers, or if we are unforgiving and are not reconciled with them, YHWH does not accept our offerings.

Mattithyahu (Matthew) 5:21-26

21 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'

22 But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, 'Raca (I spit on you)!' shall be in danger of the council. But whoever says, 'You fool!' shall be in danger of hell fire.

23 Therefore if you bring your gift to the altar, and there remember that your brother has something against you,

24 leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift.

25 Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.

26 Assuredly, I say to you, you will by no means get out of there till you have paid the last coin.”

9 10

Anger, hostility or ‘hot emotions’ in delivering a rebuke is the exact opposite of the gentle and peacefully self-controlled character that YHWH wants us to develop.

In order to please YHWH, our rebukes need to take the form of lovingly helping a brother solve his problems.

Galatim (Galatians) 6:1-5

1 Brethren, if a man is overtaken in any trespass, you who are spiritual

restore such a one in a spirit of gentleness, considering yourself lest you also be tempted.

2 Bear one another's burdens, and so fulfil the Torah of Messiah.

3 For if anyone thinks himself to be something, when he is nothing, he deceives himself.

4 But let each one examine his own work, and then he will have rejoicing in himself alone, and not in another.

5 For each one shall bear his own load. If we love our brothers in truth unfeigned, and if we hope to help them as we would like to be helped, then our rebuke must be delivered in kindness, and without wrath; for the wrath of man does not produce the kind of brotherly affection that YHWH Elohim desires.

Yaakov (James) 1:19-20

19 So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath;

20 for the wrath of man does not produce the righteousness of Elohim.

Can we imagine Yehoshua speaking these words in love and in hurt, painedly trying to warn the brothers whom He so loved that they needed to change their ways, so that they would not face future judgment for believing in their own righteousness?

Mattithyahu (Matthew) 23:13-14

13 "But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in.

14 Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and for a pretense make long prayers. Therefore you will receive greater condemnation.”

When we are called to deliver a rebuke, generally one of the reasons we are called to deliver it is because we see the other party doing something wrong. In these times, how easy is it for us to feel superior in our flesh? How easy is it for us to feel self righteous?

Luqa (Luke) 18:9-14

9 Also He spoke this parable to some who trusted in themselves that they were righteous, and despised others:

10 "Two men went up to the Temple to pray, one a Pharisee and the other a tax collector.

11 The Pharisee stood and prayed thus with himself, 'Elohim, I thank You that I am not like other men — extortioners, unjust, adulterers, or even as this tax collector.

11 12

12 I fast twice a week; I give tithes of all that I possess.'

13 And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, 'Elohim, be merciful to me a sinner !'

14 I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”

Shaul tells us that if we want the peace of Elohim to be with us, then without foolishness of any kind, we need to make a conscious effort to focus on the positive, and avoid focusing on the negative.

Philipim (Philippians) 4:8-9

8 Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy — meditate on these things.

9 The things which you learned and received and heard and saw in me, these do, and the Elohim of peace will be with you.

To focus on the good is to choose life, and this will help us in every aspect of life; but particularly when applied to our communications with others. Yaakov beautifully underscores the importance of speaking gently, and peacefully, and focusing on speaking only the good.

Yaakov (James) 3:1-13

1 My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment.

2 For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body.

3 Indeed, we put bits in horses' mouths that they may obey us, and we turn their whole body.

4 Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires.

5 Even so the tongue is a little member and boasts great things. See how great a forest a little fire kindles!

6 And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell.

7 For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind.

8 But no man can tame the tongue. It is an unruly evil, full of deadly poison.

9 With it we bless our Elohim and Father, and with it we curse men, who have been made in the similitude of

Elohim. 10 Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so.

13 14

11 Does a spring send forth fresh water and bitter from the same opening?

12 Can a fig tree, my brethren, bear olives, or a grapevine bear figs? Thus no spring yields both salt water and fresh.

13 Who is wise and understanding among you? Let him show by good conduct that his works are done in the meekness of wisdom.

Wisdom is known by her meekness. Therefore, if a man’s speech is not meek, is he filled with the Spirit of Wisdom at that moment?

Lest we think that Yaakov’s call for meek, humble and positive speech at all times is too much, let us consider Yehoshua’s words:

Mattithyahu (Matthew) 12:35-37

35 A good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things.

36 But I say to you that for every idle word men may speak, they will give account of it in the day of judgment.

37 For by your words you will be justified, and by your words you will be condemned.”

The things that come out of our mouths indicate what is in our hearts. Therefore, if the things that come out of our mouths are constructive, and positive, and help to edify the Body in love, then they are not evil speech.

Again, YHWH shows us a flaw in someone else’s walk that ‘surely’ needs to be corrected, in the ‘heat’ of the moment it can be difficult to remember that in order to genuinely love our brother and help him improve, we need to put our emotions aside and speak to him in love, just as we would hope to be spoken to.

Mattithyahu (Matthew) 7:12

12 Therefore, whatever you want men to do to you, do also to them, for this is the Torah and the Prophets.

Another level of difficulty comes in when the person we are speaking to does not hear our words. Particularly if this issue is a ‘hot’ one for us, or if it is an issue that has caused either us or those we love to stumble in the past, or if it is actively hurting those we love, it can be a real patience-builder to remember that it is not us who is able to convict, but only YHWH. Once we have done our best job of delivering the message in love, we have

done our job, and we must let go of the outcome, and place the results on YHWH’s altar.

Romim (Romans) 14:4

4 Who are you to judge another's servant? To his own master he stands or falls. Indeed, he will be made to stand, for Elohim is able to make him stand. Indeed, we must be extremely cautious and careful whenever something ‘pushes our hot buttons’, for this indicates that we may have a similar or related flaw.

Romim (Romans) 2:1

1 Therefore you are inexcusable, O man, whoever you are who judge, for

15 16 in whatever you judge another you condemn yourself; for you who judge practice the same things.

Yehoshua tells us that we are to judge with righteous judgment, so we know that it is possible for us to judge, if only another man’s fruits. However, when we find ourselves getting angry, or otherwise emotionally upset we need to stop, and remember that we are no more than messengers for YHWH’s message. Our message must be delivered in all meekness and kindness, if it is to have the maximum effect. It is not ours to convict or to judge, but only to deliver the message in love. If the other party does not hear, or if YHWH is not ready for him to hear the message, then so long as we have done our job of delivering the message in a friendly and kind way, we must leave the outcome to Elohim, and not needlessly speak ill of our brother.

Yaakov (James) 4:11-12

11 Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the Torah and judges the Torah. But if you judge the Torah, you are not a doer of the Torah, but a judge.

12 There is one Torah giver who is able to save and to destroy. Who are you to judge another?

As the proverb of our fathers says, a man convinced against his will is a man of the same opinion still; and a woman all the more so. One of the greatest of all sins is to think we have none, and so if our brother does not hear our rebuke, rather than get into judgment we just need to get on our face, and pray for our brother, whom we love.

Consider the righteousness of David.

Tehillim (Psalms) 35:11-14

11 Fierce witnesses rise up. They ask me things that I do not know.

12 They reward me evil for good, to the sorrow of my soul.

13 But as for me, when they were sick, my clothing was sackcloth; I humbled myself with fasting, and my prayer would return to my own heart.

14 I paced about as though he were my friend or brother. I bowed down heavily, as one who mourns for his mother.

David also modelled self-restraint, keeping his tongue

from saying anything at all, so long as his emotions

were still hot inside of him.

Tehillim (Psalms) 39:1-3

1 I said, "I will guard my ways, lest I sin with my tongue; I will restrain my mouth with a muzzle, while the wicked are before me.”

2 I was mute with silence, I held my peace even from good; and my sorrow was stirred up.

3 My heart was hot within me. While I was musing, the fire burned. Then (afterwards) I spoke with my tongue.

It can be a real challenge to hold our tongues while we are in the face of provocation. Yet YHWH refines His people in the crucible, and asking us to hold our tongues is one of His means of doing so.

Consider also the righteousness of Abigail, who only spoke negatively about her husband Nabal in order to keep David from avenging himself (thereby saving Nabal’s life).

Shemuel Aleph (1st Samuel) 25:32-33

32 Then David said to Abigail:"Blessed is YHWH Elohim of Israel, who sent you this day to meet me!

33 And blessed is your advice and

blessed are you, because you have kept me this day from coming to bloodshed and from avenging myself with my own hand.”

One of the keys to holding one’s tongue is to know what our responsibilities are, and where they end, so that once we have witnessed to our brothers in love we

can turn to prayer, trusting that YHWH can control all things within His universe. This makes it easier to remember that apart from loving and serving Him, our job is to love our brothers at all times.

Luqa (Luke) 6:27-38

27 "But I say to you who hear: Love your enemies, do good to those who hate you,

28 bless those who curse you, and pray for those who spitefully use you.

29 To him who strikes you on the one cheek, offer the other also. And from him who takes away your cloak, do not withhold your tunic either.

30 Give to everyone who asks of you. And from him who takes away your goods do not ask them back.

19 31 And just as you want men to do to you, you also do to them likewise.

32 "But if you love those who love you, what credit is that to you? For even sinners love those who love them.

33 And if you do good to those who do good to you, what credit is that to you? For even sinners do the same.

34 And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back.

35 But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High, for He is kind to the unthankful and evil.

36 Therefore be merciful, just as your Father also is merciful.

37 "Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you will be forgiven.

38 Give, and it will be given to you: good measure, pressed down, shaken together, and running over will be put into your bosom. For with the same measure that you use, it will be

measured back to you."

Consider YHWH’s unlimited power over the Universe: Whatever measure we use when forming our opinions of others, this is the measure that YHWH will use when He judges us. Thus, without being foolish, if we are merciful and charitable when forming our opinions of

others, then YHWH will be merciful and charitable when forming His opinion of us.

Yaakov (James) 2:12-13

12 So speak and so do as those who will be judged by the Torah of liberty.

13 For judgment is without mercy to the one who has shown no mercy. (Yet) Mercy triumphs over judgment. In what way does mercy triumph over judgment?

If we can spot the flaws in others, do we believe that we are completely without sin? Do we believe that our day to day actions are entirely righteous? Or are we willing to admit that perhaps we might have flaws we are blind to? And if so, then is it possible that others are blind to some of their flaws as well; and that it is only YHWH who has the power to convict?

If YHWH wills, we will deal with exceptions to the royal law of mercy in a future article on the Matthew Chapter Eighteen Process. However, what the doctrine of Lashon Hara does is to give us specific guidelines that help us to follow guidelines that might seem obvious to us in our more lucid moments: that we are not perfect, and that we since need YHWH’s unmerited mercy and charity in order to escape destruction, we also need to model it for our brothers, and even in the heat of the moment work out our own salvation in fear, and in trembling.

Mattithyahu (Matthew) 5:48

48 Therefore be perfect (mature), just as your Father in heaven is perfect.

May YHWH keep you and bless you as you walk the way following our Adon Yehoshua HaMoschiach!

TORAH EMETH

vendredi 19 juillet 2013

35Parsha Naso – Life, Bear up, Carry

Aucun commentaire:

Enregistrer un commentaire

20 Parasha Tetzaveh - You shall command

Translate

Dedicated to the Truth.

Archives du blog

Membres