13 Parasha Shemot - Names

 Parasha Shemot - Names

1:1 à 6:1

Updated 2026

If you have read my former posting you may be suprised reading my 2026 Posting. Like my fellow we are all in a process of transformation. My last posting go back to 2012 and 2014. Today I have come to a new and I believe more accurate understanding. I don't delate my former post because it is part of my journey. 

We just left the book of B'reshit, the first book of creation "B'" from, reshit, this point. The first book reveals the intention of the Creator, to establish Ysrael, even if we will have to wait up to Ya'acov to see the Name Ysrael. 

Bereshit is an attempt to bring Adam (mankind to its full potential that unfortunately will not appear. The reason will be explain in the Parasha Bereshit.

- Adam failled

- Caïn failled  

- Noah who was righteous in his generation failled, he bored three sons, Shem Ham and Yaphet. 
- The generation after flood, the seventy nations failled to accomplish the divine will to be Ysrael. 
To understand Ysrael, it is not physical, it is above time and space and requires what we all must become: B'nei Ysrael.

HaShem found a man raised in the tent of Shem, he was the foundation of what will become Ysrael. Abram and Sarai, their names were changed unto Abraham and Sarah. They got one son Itzhkak, who also fathered two sons, Esau and Ya'acov. The first born failled, more details to come when I post all the book of Bereshit. 
Ya'acov had twelve sons and adopted Ephraim and Manashe the sons from Yosef his beloved son. 

After the death of Yosef, a new Pharo who didn't knew Yosef took place in Mitzrayim (Egypte) and the situation changed, the children of Ysrael were now in bondage and it will result of many struggles and suffering under the pressure of the mitzrites (Egyptians). 

A man named Moshe was born and will from now on have a position until the entering in the "promised Land", Kana'an. 
All what I write here everyone can read in the Torah, it is literal, what I want to try is to approach a different dimension to search the secret behind the letter. There are many ways to explore, and I will post different sources what I believe to be of interest for the reader.

The Parasha Shemot takes us into what the Children of Israel will have to go through in order to enter Kana'an.

Beyond this reading, it is our own journey that is described in this book of Shemot. We are still in the "40 years" that will lead us to our destination.

We will talk about archetypes and Kabbalah, shadow of things to come and more.

Moshe is an archetype of Mashiach, he is send by HaShem to deliver the B'nei Ysrael from their slavery in Mitzrayim, this is what the Mashaich will do when He comes, he will deliever the Children of HaShem from their modern slavery in Mitzrayim, "Egypt"

Dovid E. Yirmeyahu (Torah HaShem) write in the article:

Reality can be taught as a ladder, but it is lived as a helix. A straight line makes “above” feel far away and “below” feel abandoned. A circle makes everything feel the same. A spiral is the only shape that tells the truth at once: return, but on a different level; the same point, but deeper; the same light, but in a new vessel. “Its end is wedged in its beginning, and its beginning in its end” [Sefer Yetzirah 1:7]. In Sefer Yetzirah this line is said over the “ten sefirot belimah,” and it is sharpened by the image, “like the flame-tongue is bound to the coal,” meaning the “end” never detaches from its source even as it looks like a descent into distance [Sefer Yetzirah 1:7]. Sefer Yetzirah opens by pairing those ten sefirot with the twenty-two letters as “thirty-two paths of wisdom,” already hinting that number and letter, ladder and language, are one interface of revelation [Sefer Yetzirah 1:1-2]. And the phrase belimah is traditionally read as “without what,” pointing to a reality that is present and operative yet cannot be grasped as an object—precision without materiality [Sefer Yetzirah 1:2; Iyov 26:7]. This is also why Sefer Yetzirah can speak of “measure” and “number” while insisting the sefirot are not things in space, but modes of Divine disclosure that do not become separable entities [Sefer Yetzirah 1:5]. That one sentence is already the whole map.

The Hebrew letters are not decoration on this map. They are the vessels by which the One allows Himself to be known without ever becoming contained. Sefer Yetzirah calls them “twenty-two foundation letters,” arranged as mothers, doubles, and simples, because creation is not random sound but structured articulation [Sefer Yetzirah 1:2; Sefer Yetzirah 2:2]. Creation itself is spoken into being through Divine utterance [Bereishit 1:3], and Chazal state explicitly, “with ten utterances the world was created” [Pirkei Avot 5:1]; the Gemara notes that the opening “Bereishit” is also counted among the utterances, even though it is not phrased as “And God said,” teaching that even what appears “pre-speech” is already Divine communication [Rosh Hashanah 32a]. Midrash says this from another angle: “He looked into the Torah and created the world,” meaning that the Divine “speech” is not merely sound, but the orderly wisdom by which reality is patterned and sustained [Bereishit Rabbah 1:1]. Tehillim says the same thing in a different key: “By the word of HaShem the heavens were made, and by the breath of His mouth all their host” [Tehillim 33:6]. The human being is formed in tzelem Elokim, the image-of-God capacity to receive, reflect, and align with that utterance in consciousness and action [Bereishit 1:27], and Onkelos renders the climactic difference of the human as a “speaking spirit” [Onkelos Bereishit 2:7], hinting that speech is not only expression but the boundary-point where inner worlds become outer reality. When ancient mekubalim drew ilanot—trees and spirals of letters—they weren’t drawing God. They were drawing the interface, the kosher depiction of the channels by which the Infinite touches finitude while remaining Infinite.

From inside that interface, אהבה is not only a word for love; it is a signature of unity. Alef–Heh–Bet–Heh is 13, and אחד is 13. Love and oneness share the same inner number, because real love is the experience of “I am not outside.” The Shema places these two words as sequential destiny—“HaShem is One” and “you shall love” [Devarim 6:4-5]—because the heart’s אהבה is meant to become the lived extension of the mind’s אחד. And the verse does not leave love as abstraction: it specifies “with all your heart, with all your soul, and with all your might,” implying that yichud must descend from idea to life-force to actual resources and choices [Devarim 6:5]. Chazal unpack this descent with sharp concreteness: “with all your heart” includes both inclinations, “with all your soul” even if it is taken, and “with all your might” with all your resources—so that love is measured by the totality of what a person actually is and has [Berakhot 54a; Berakhot 61b]. The Rambam likewise counts love of HaShem as a commanded avodah rooted in knowledge that flowers into desire, so that אהבה is not sentiment but a disciplined cleaving of mind and will to the One [Rambam, Sefer HaMitzvot, Aseh 3; Rambam, Hilkhot Yesodei HaTorah 2:1-2]. The four-letter Name, Yud–Heh–Vav–Heh, is not a sound to be thrown into the air; it is Shem Havayah, the Name of Being/Becoming, the steady pulse of existence itself. Chazal describe the Divine self-disclosure to Moshe as “I am He Who has been, Who is now, and Who will be in the future,” linking the meaning of the Name to HaShem’s constancy across time [Shemot Rabbah 3:6]. And the Torah itself anchors that Name as the covenantal “memorial” across generat ions—presence that accompanies history without being reduced to history [Shemot 3:15]. It is read as “Adonai,” and spoken as “HaShem,” because the point is not pronunciation—it is perception; the Gemara formulates it as a feature of this world that it is “written with yod-heh and read with alef-dalet,” a gap between writing and reading that itself trains the soul in reverence and restraint [Pesachim 50a:19]. The same sugya ties this to the future promise “HaShem will be One and His Name One,” teaching that the current split between written and read is itself part of the exile of perception, destined for repair [Zekarya 14:9; Pesachim 50a]. The Name indicates that all levels, all “dimensions,” are variations in revelation, not variations in God. And already at the opening of Torah, Chazal frame this in the pairing of Names—HaShem and Elokim—as a way to speak of one God disclosed through differing modes, rachamim and din, without implying any division in the One Himself [Rashi on Bereishit 1:1].

Now the helix becomes readable. From the top, the light begins in Keter—crown, will, the point where desire has not yet become thought. Beneath that, Chokhmah flashes like an atom of insight, and Binah expands it into comprehensible structure. Then the Vav unfolds: six inner expansions, Chesed through Yesod, the emotional-spiritual architecture that translates higher intention into relational reality. Finally the last Heh appears as Malchut: Shekhinah, Knesset Yisrael, the universe, the earth, the embodied moment. The classic Kabbalistic alignment that binds these layers to the very letters of Havayah is already articulated in the foundational “Patach Eliyahu,” which maps the sefirot to the inner human and calls Malchut “the mouth,” the place where what is within becomes articulated without [Patach Eliyahu; Tikunei Zohar, Introduction (Patach Eliyahu)]. And the same tradition often points to a “crown” above the Name—Keter as the “kotz of the yud”—to indicate that even the holiest letters are already a constriction of something higher than letter [Tikunei Zohar, Tikkun 70]. All are true, because all are Malchut seen from different heights. Malchut is not “only physical.” It is the receiving presence of every world, the place where light becomes “here.” In that same spirit, the four letters of Havayah are used by later Kabbalistic teaching to describe the descent through the four worlds—Atzilut, Beriah, Yetzirah, Asiyah—so that “worlds” are read not as places in space but as gradations of concealment and disclosure [R. Chaim Vital, Etz Chaim, Sha’ar HaKlallim]. This doctrine is treated as a central architecture of seder hishtalshelut in the Arizal as recorded by Rabbi Chaim Vital, where the language of olamot becomes a precise map of how Divine vitality is progressively clothed in vessels [R. Chaim Vital, Etz Chaim, Sha’ar HaKlallim]. And the Torah’s own telos for that descent is stated as a dwelling below: “They shall make Me a sanctuary, and I will dwell among them,” meaning the goal is not escape upward but habitation downward [Shemot 25:8]. Chazal stress the intimacy of that phrase “among them” as within Israel, so that the sanctuary is both a place in space and a training of the heart to become a mikdash for the Shekhinah [Shemot Rabbah 33:1].

That is why PaRDeS is not merely a method of interpretation; it is a map of the soul’s own dimensional perception. Pshat is the world as it stands, the ground of action—nefesh. Remez is the hint of pattern and correspondence—the beginning of ruach, where meaning breathes. Derash is the expanding moral and spiritual demand—neshamah, the higher mind that hears Torah calling the person into alignment. Sod is not a fourth layer added on top; it is the inner current that was always present, now revealed. And the very word PaRDeS is sealed in the tradition by the account of “four who entered the pardes,” warning that depth without vessels can wound, and that true ascent requires humility, guidance, and integration [Chagigah 14b]. The tradition of the five soul-levels—nefesh, ruach, neshamah, chayah, yechidah—appears as a standard ladder of consciousness in the writings of the mekubalim, famously organized by the Arizal as recorded by Rabbi Chaim Vital [Sha’ar HaGilgulim 1:1], and it clarifies that there is a level of living “encircling life” called chayah that can be tasted as transcendent vitality even before the absolute point of yechidah. And above PaRDeS stands yechidah, the point of oneness in the soul that does not merely understand secrets but is grasped by the One. This is why the most hidden level is not “more information.” It is more unity.

When “dimensions” are spoken of in this language, they are not sci-fi coordinates. They are degrees of face. A thing can be close and still hidden, and it can be far and still intimate. The Torah calls the highest intimacy “face-to-face” [Devarim 5:4]. It also acknowledges a state of “behind and before,” a back-to-backness where relation exist.

Pnei HaShem offer another approach:
Moses was raised in the palace of Pharaoh as the son of Pharaoh’s daughter, Basya, who had found him floating in a wicker basket on the Nile when he was an infant. When Moses is grown, he leaves the palace and encounters an Egyptian taskmaster beating a Hebrew slave. Moses “turned this way and that way, and he saw that there was no man; so he struck the Egyptian (killing him) and hid him in the sand” (Exodus 2:12). On the simple level, the verse tells us that prior to killing the Egyptian, Moses looked around to determine if there were any witnesses, and when he saw that there were none, he struck the attacker and rescued the Hebrew slave. This seems to imply that Moses’ act was illicit, and that had there been others present, he would not have done it. Rashi therefore clarifies, explaining the verse to mean that Moses’s “turning this way and that” was a careful analysis of the situation before acting. Using his power of vision, he was able to see what the Egyptian taskmaster “had done to him in the house and what he had done to him in the field.” When the slave was away from home, the Egyptian had raped his wife, and when the slave realized what had been done, the Egyptian abused him in the field. Rashi continues to explain that “he saw that there was no man” means that Moses looked into the future to determine whether there would be any penitents who would descend from the Egyptian’s lineage. Only after he saw that there were none and that his act would harm no righteous offspring, he killed the man and buried him in the sand. Here we find that Moses’s act was no mere knee jerk reaction to his emotions. He witnessed a gross injustice and knew that it was his responsibility to respond, but he thoroughly assessed the situation utilizing his power of prophetic perception, and only then acted accordingly. We can expound the phrase “he saw that there was no man” on an even deeper level. The fact is that there was indeed a man, and even two men: both the Egyptian and the Hebrew slave. Therefore, we could suggest that the “man” that Moses was looking for was his own self or ego. Prior to executing justice on the wicked Egyptian, he looked “this way and that way,” searching himself for his genuine motives. Was he acting from anger, jealousy, vengeance, or any other emotions that characterize “man,” or was he transcending his human inclinations and responding only from the dictates of his divine essence? Of course this does not give us license to enact vigilante justice. None of us possesses Moses’ prophetic vision. Yet we are instructed to pursue justice even when no one else will, as Hillel encourages us “in a place where there are no men, strive to be a man” (Avos 2:5). At the same time, we must be scrupulous in the analysis of our true motives, acting decisively, as Moses did, only when we look every way within ourselves and determine that “there is no man,” i.e. no ego or hidden self-interest. Another approach in the view of Pnei HaShem: was raised in the palace of Pharaoh as the son of Pharaoh’s daughter, Basya, who had found him floating in a wicker basket on the Nile when he was an infant. When Moses is grown, he leaves the palace and encounters an Egyptian taskmaster beating a Hebrew slave. Moses “turned this way and that way, and he saw that there was no man; so he struck the Egyptian (killing him) and hid him in the sand” (Exodus 2:12). On the simple level, the verse tells us that prior to killing the Egyptian, Moses looked around to determine if there were any witnesses, and when he saw that there were none, he struck the attacker and rescued the Hebrew slave. This seems to imply that Moses’ act was illicit, and that had there been others present, he would not have done it. Rashi therefore clarifies, explaining the verse to mean that Moses’s “turning this way and that” was a careful analysis of the situation before acting. Using his power of vision, he was able to see what the Egyptian taskmaster “had done to him in the house and what he had done to him in the field.” When the slave was awa Moses y from home, the Egyptian had raped his wife, and when the slave realized what had been done, the Egyptian abused him in the field.

Rashi continues to explain that “he saw that there was no man” means that Moses looked into the future to determine whether there would be any penitents who would descend from the Egyptian’s lineage. Only after he saw that there were none and that his act would harm no righteous offspring, he killed the man and buried him in the sand. Here we find that Moses’s act was no mere knee jerk reaction to his emotions. He witnessed a gross injustice and knew that it was his responsibility to respond, but he thoroughly assessed the situation utilizing his power of prophetic perception, and only then acted accordingly. We can expound the phrase “he saw that there was no man” on an even deeper level. The fact is that there was indeed a man, and even two men: both the Egyptian and the Hebrew slave. Therefore, we could suggest that the “man” that Moses was looking for was his own self or ego. Prior to executing justice on the wicked Egyptian, he looked “this way and that way,” searching himself for his genuine motives. Was he acting from anger, jealousy, vengeance, or any other emotions that characterize “man,” or was he transcending his human inclinations and responding only from the dictates of his divine essence? Of course this does not give us license to enact vigilante justice. None of us possesses Moses’ prophetic vision. Yet we are instructed to pursue justice even when no one else will, as Hillel encourages us “in a place where there are no men, strive to be a man” (Avos 2:5). At the same time, we must be scrupulous in the analysis of our true motives, acting decisively, as Moses did, only when we look every way within ourselves and determine that “there is no man,” i.e. no ego or hidden self-interest.

More to come soon.... Mo

20 Parasha Tetzaveh - You shall command

 

Parsha Tetzaveh-You shall command

Sh’mot 27:20, 30:10

Yechezk’el 43:10-27

1^st Shmuel 15: 1-34, Mattityahu 5:14-16

Daniel ben Ya’acov Israel

Heb 10:1 For the Torah, having a shadow of the good matters to come, and not the image itself of the matters, was never able to make perfect those who draw near with the same slaughter offerings which they offer continually year by year.

When used: • "Scripture taken from “The Scriptures”, Copyright by Institute for Scripture Research. “Used by permission”!

When other: King James Version; I have restored the Name of our Heavenly Father and our Master Yehoshua Messiah when needed!

Otherwise the RNKJV(Revisited New King James Version) is used!

The RNKJV (Renewed King James Version) use YEHOVAH while I use יהוה for the Name of our heavenly father. The RNKJV write according to the English letters, I preserve the Hebrew letters of the tetragramaton in order to avoid vain discussion and strife concerning the spelling and pronunciation of the Name of our heavenly Father. During the reading you will also found the Tetragramaton written as: Yehovah, and the name of our Master as Yehoshua this is my conclusion after many searching and prayer!

I encourage strongly everybody to read every parasha to the end, as many times some beautiful thoughts are found at the end for conclusion! The pattern to build the Mishkahn (Tabernacle) has been given to Moshe in the last parasha T’rumah (Elevation offering). If we remember the building started from inside outside, pointing to man as a living Tabernacle, the heart been the place where Elohim dwells by His Ruach (Spirit), called the Most Qadosh Place (Holy of Holy) in the Mishkahn. Contrary to what the Greek teach, the heart is the place of the thoughts or mind of man, the reins the place of the emotions..............;Gen 6:5 and Elohim saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. 1Ch 22:7 and David said to Solomon, My son, as for me, it was in my mind to build an house unto the name of YEHOVAH my Elohim: …Here the Hebrew word used for mind is Strong’s #H3824 לבב lêbâb lay-bawb'……From H3823; the heart (as the most interior organ); used also like H3820: - + bethink themselves, breast, comfortably, courage, ([faint], [tender-] heart([-ed]), midst, mind, X unawares, understanding………………..And comes from the Hebrew word Leb (heart) used in Gen.6:5. So we can understand what the prophet Yrmeyahu writes: Jer 17:9 the heart is deceitful above all things, and desperately wicked: who can know it? Jer 17:10 I YEHOVAH search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings. Mat 15:18 but those things which proceed out of the mouth come forth from the heart; and they defile the man .Mat 15:19 for out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: Mat 15:20 these are the things which defile a man: but to eat with unwashen hands defileth not a man………..I repeat for those who are not familiar with my midrash, that the study of the Torah must be approached in four different levels, if we want to see and know what יהוה has prepared before the creation of the world for those who will give themselves to study the Word and not follow the doctrines of men. In the beginning of our walk (i.e the Children of Israel coming out of Mitzrayim (Egypt) we don’t know anything. Like the Children of Israel who followed Moshe, we follow יהושע Messiah and are not aware of what is coming ahead, like them we will be brought to the spiritual wilderness in order to learn to obey Elohim. At this point we know about Him and we know about Messiah but we don’t have relationship. This relationship will be build during our journey which starts the day we accept יהושע as Master over our life and decide to follow him with all our heart. From this moment יהושע take place in us and lead us to the true Kehilat (Assembly) to build the Temple of Elohim, where each of us come as a living stone build in a spiritual House..................1Pe 2:5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to YEHOVAH by Yahushua the Messiah.Eph 2:19 now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of YEHOVAH;Eph 2:20 and are built upon the foundation of the apostles and prophets, Yahushua the Messiah himself being the chief corner stone;Eph 2:21 in whom all the building fitly framed together groweth unto an holy temple in YEHOVAH:Eph 2:22 In whom ye also are builded together for an habitation of Elohim through the Spirit.............Until today, many believers all around the world refuse to see behind the literal text (the black ink on white paper) and thus denying the power of the Word. The Ink is like a beautiful garment hiding behind the Ruach of Elohim. It is the same when we look at one another, we see the Tabernacle (Any visible part of the body) and the Garment (clothes) we will approach the soul (invisible to the eye) by the testimony and behaviours of each of us. I will give you an example. In the Tabernacle, the place where Elohim dwelt was the Qadosh Place (Holy of Holy) and no single man from the Children of Israel except the High Priest could enter the place, Yochanan, the immerser says: Joh 1:18 No man hath seen the Father at any time; the only begotten Son, which was in the bosom of the Father, he hath declared him............Only the High Priest came once a year in the Presence of Elohim in the Qadosh Place, thus pointing to what many centuries later יהושע will do: Heb 9:7 but into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:Heb 9:8 The Holy Spirit this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:…………Heb 9:11 but the Messiah being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;Heb 9:12 neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us............;So now let us approach today’s text and ask our Heavenly Father for understanding and knowledge of what he want us to know. Once again we have a “Parsha” to be approached on different level. The “P’shat” or literal level will give us the instruction for the service to יהוה. The “Sod”(mystery) like the “remez”(hint) and “drash” (teaching in allegory form) will point to something deeper and will bring us to discover what Elohim has embedded in the Torah for those who seek (Matt.7:7). Mat 7:7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: Mat 7:8 for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Psalm 81.11-14 shows us that the children of Israel (carnal man), our ancestors where not able to see behind the ink of the Torah and failed. Psa 81:11 but my people would not hearken to my voice; and Israel would none (obey, listen) of me. Psa 81:12 so I gave them up unto their own hearts' lust: and they walked in their own counsels. Psa 81:13 Oh that my people had hearkened unto me, and Israel had walked in my ways! Psa 81:14 I should soon have subdued their enemies, and turned my hand against their adversaries...........................What could have come soon wait until the second advent of Messiah Yehoshua to be reality. Many believers still today are not able to see behind the plain text, some even refuse to go deeper as the “p’shat”, literal and call it “satanic” to see what is not written in the plain text. יהושע, Yochanan, Shaul, Kefa , Ya’acov spoke and wrote in the “sod” level (see Yochan.6:35,48, 51, 7:37-38, 10:7-9, 16, 14:6, 15:1, Sha’ul in Rom.11;25-27, 14:1-3, 1^st Corint. 15:23, 45, 49, Colossian 1:9, 10, 11, 15, Eph. 2:11-22, 1^st Tessal. 5:4-5 Kefa in 1^st Kefa 2:9, 10, 1:1, Ya’acov 1:23-25, 2:18-24, 25. These are only few examples......The Parasha “T’rumah” started the preparation of the Mishkahn and the pattern of the construction. As we have seen “T’rumah” shows the heart attitude of those who will participate in the building of the Tabernacle.We also have seen that this tabernacle is the pattern of the future Kehilat (Assembly) in יהושע Messiah, “the head and his body”. The Miskahn revealed once again the deeper meaning of salvation for those who will turn back to יהוה, through Messiah יהושע. Every time we read “Messiah” we should have in mind that it is not his name, but the “title” of the “Chosen One”, or “Anointed One”, the one chosen for a purpose. So we see יהושע the Messiah as the “Chosen One” or יהושע the “Anointed One”. Today’s parasha brings us to the High priest garment and his sons, as well as the altar for incense. We will go verse by verse to see the interpretation in the different level as they are made clear unto us. First of all we see that the High Priest, Aharon at this time and his children are descendant from Levi, one of Ya’acov sons by Leah. They are those chosen to serve in the Tabernacle. We have seen in the construction that the tabernacle is a microcosm (copy of a larger one) of the spiritual Temple movable in the world today. יהוה was unveiling his plan for the future generations, (i.e. you and me the living Temple)! As many of you know, I am not a Hebrew scholar and therefore, sometime cannot see what the Hebrew text reveals in grammatical or according to the words’ roots. In spite of that, I read and take information from those who know and understand the Hebrew language structure to help me in my research, but I have also explain that grade from Academy or Universities do not make somebody to be a follower of יהושע: Act 4:13 Now when they saw the boldness of Kepha and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Yahushua.....All along the years, I have found many scholars well trained in Hebrew and Greek who were not able to see behind “the letter”. We know that knowledge is good, but remember that it is יהוה’Ruach HaQodesh (Set Apart Spirit) who is the great teacher. Only in Messiah the Word made flesh (Yeshayahu 55:10-11) can we see the End from the Beginning. Knowledge is good and is a good tool in Torah learning, nevertheless many of those great scholars have not understood, just because they didn’t had the Ruach, thus staying in the doctrine of the Church ! We humble ourselves before יהוה and ask for revelation knowledge, according to what he wants us to know in this last day. I have seen brethren who gave up the reading of the Torah, just because they don’t understand. I have seen other who just read the P’shat or plain text and cannot follow when we try to bring them in a deeper revelation, but let us read: 1Pe 2:2 as newborn babes, desire the unadulterated milk of the Word(Torah), in order that you grow by it, ..............Babies grow by drinking Milk. Here the milk is the Torah at the time Kefa is writing there is no “New Testament” (Brit HaChadasha).1Co 13:11 When I was a child, I spoke as a child; I thought as a child, I reasoned as a child. But when I became a man, I did away with childish matters. .........We see again the process from childhood to the mature man! Rom 12:2 and do not be conformed to this world, but be transformed by the renewing of your mind, so that you prove what is that good and well-pleasing and perfect desire of Elohim..........Again the process of changing, been transformed by the “renewing of our mind” that is the entrance of the Torah which will bring this renewing process in our life, in patience and perseverance, enable us to prove what is good and well pleasing and perfect desire of Elohim. ..............2Co 3:14 but their minds were hardened(unbelief), for to this day, when the old covenant is being read, that same veil remains, not lifted, because in Messiah it is taken away. 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. 2Co 3:17 Now יהוה is the Spirit, and where the Spirit of יהוה is, there is freedom………..In these verses from Kefa and Shaul we can see that a process must start in us, in order to be able to understand. This process start only when somebody is in Messiah and the veil is “taken away”. The veil is removed through obedience to the Torah by following יהושע willingly, with all our heart................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.

1Jn 2:6 He that saith he abideth in him ought himself also so to walk, even as he walked........;Torah remains a mystery for those who are “outside” the covenant and for those of the covenant who are “hanging” on the “milk” and do not make any effort to learn. Once I read this from Yochanan: 1Jn 2:20 and you have an anointing from the Set-apart One, and you know all. Yochanan goes on writing: 1Jn 2:26 I have written this to you concerning those who lead you astray. 1Jn 2:27 but the anointing which you have received from Him stays in you, and you have no need that anyone should teach you. But as the same anointing does teach you concerning all, and is true, and is no falsehood, and even as it has taught you, you stay in Him. Many years, was I asking myself why Yochanan wrote that believers do not need somebody to teach us? ..Part of the answer is in the “Gospel” he wrote: Joh 16:13 “But when He comes, the Spirit of the Truth, He shall guide you into all the truth. For He shall not speak from Himself, but whatever He hears He shall speak, and He shall announce to you what is to come. ....What is the Spirit of truth is not the Spirit of Messiah in you?

Joh 15:26 but when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: Eph 2:18 for through him we both have access by one Spirit unto the Father. 2Co 4:13 We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; Col 1:27 to whom YEHOVAH would make known what is the riches of the glory of this mystery among the Gentiles; which is the Messiah in you, the hope of glory: Do we need somebody to teach us when we come to יהושע?....We read further from Luke:

Luk 10:39 and she (Martha) had a sister called Miryam, who also sat at the feet of יהושע and heard His word.

Act 22:3 “I (Shaul) am indeed a Yehuḏite, having been born in Tarsos of Kilikia, but brought up in this city(Yerushalayim) at the feet of Gamli’ĕl, having been instructed according to the exactness of the Torah of our fathers, being ardent for Elohim, as you all are today, ..........We read in this two verses Martha and Sha’ul seating at the feet from יהושע and Gamali’el, in order to learn. It was tradition to have somebody to teach a student until the time, he/she will be able to walk alone. It is still so today among the “Yehudin” who have a “Master”, a “Rabbi” who teach them, unfortunately not according to what יהושע taught, but mostly according to the “Talmud”, the “tradition of men”. יהושע say that when the Ruach of truth will come, he will guide believers or “talmidin” into all truth. This is not by “magic”, but as we read the Torah and the Brit Chadasha, the Ruach will teach us the deep revelation of יהוה and make all things plain. Today talmidin (disciples) learn “seating at the feet of יהושע through the “Ruach HaQodesh”, in prayer, and reading.

This does not mean that we don’t need anybody to help us. Humility will help us to accept teaching or instruction from others as we are all members of one body. Gal 1:11 and I make known to you, brothers, that the Good News announced by me is not according to man. Gal 1:12 for I did not receive it from man, nor was I taught it, but through a revelation of יהושע Messiah. …………..Sha’ul writes that he received revelation direct from יהושע.

Sha’ul was a Torah scholar taught by Gamali’el; he is known to have been a great scholar who was able to quote the Torah by heart from the first to the last verse. ….;Gamaliēl Thayer Definition: Gamaliel = “my recompenser is God”1) A Pharisee and celebrated doctor of the law, who gave prudent worldly advice in the Sanhedrin respecting the treatment of the followers of Yahushua of Nazareth. Act_5:34 ff. (A.D.29.) We learn from Act_22:3 that he was the preceptor of Paul. He is generally identified with the very celebrated Jewish doctor Gamaliel, grandson of Hillel, and who is referred to as authority in the Jewish Mishna…….Therefore the explanation, that the Torah found “substance” in him to teach him the truth and revelation concerning יהושע. Today I never met somebody able to quote the Torah by heart, nevertheless has we keep reading and studying the Torah, (Tanak and Brith Chadasha), The Ruach HaQodesh begin to unveil more and more from the “mystery” (sod). After having received help from other, we become more aware of spiritual things and delight in the Torah, to see that יהושע never changed the Torah, rather made it plain for all of those who seek the truth. Rom 16:17 Now I call upon you, brothers, watch out for those who cause divisions and stumbling, contrary to the teaching which you learned, and turn away from them. 1Ti 4:6 If you present these matters to the brothers, you shall be a good servant of יהושע Messiah, being nourished in the words of belief and of the good teaching which you have followed closely.

2Ti 3:16 All Scripture is breathed by Elohim and profitable for teaching (doctrine), for reproof, for setting straight, for instruction in righteousness, 2Ti 3:17 that the man of Elohim might be fitted, equipped for every good work. ...............At this time, the scripture referred to by Sha’ul, was the Torah, because the Brit HaChadasha will be compile many centuries later. Now let us turn back to our Parasha for today and with an open mind see what we can learn and start with the verses concerning the “Oil for the light” .

Exo 27:20 “And you, you are to command the children of Yisra’ĕl to bring you clear oil of pressed olives for the light, to cause the lamp to burn continually. Exo 27:21 “In the Tent of Meeting, outside the veil which is before the Witness, Aharon and his sons are to tend it from evening until morning before יהוה – a law forever to their generations, from the children of Yisra’ĕl………;The clear oil of pressed olive for the light was to cause the lamp to burn continually.

Clear oil: Strong’s #H2134 זך zak, written zayin,khaf (sofit form, at the end of a word). From H2141; clear: - clean, pure. H2141. zâkak zaw-kak' A primitive root (compare H2135); to be transparent or clean (physically or morally): - be (make) clean, be pure (-r). ....If you observe lamps burning, after having been filled with “petroleum” or other types of oil, you will see a dark smoke coming out of the flame. This is due to the impurities composing the oil.....Keil and Delitzsch give us following explanation: The sons of Israel were to bring to Moses (lit., fetch to thee) olive oil, pure (i.e., prepared from olives “which had been cleansed from leaves, twigs, dust, etc., before they were crushed”), beaten, i.e., obtained not by crushing in oil-presses, but by beating, when the oil which flows out by itself is of the finest quality and a white colour. This oil was to be “for the candlestick to set up a continual light.”

This is very interesting in the light of what יהושע and Sha’ul say: Joh 8:12 Therefore יהושע spoke to them again, saying, “I am the light of the world. He who follows Me shall by no means walk in darkness, but possess the light of life.”…..Shaul gives details how יהושע became this light. …..Heb 5:8 though being a Son, He learned obedience by what He suffered. Heb 5:9 and having been perfected, He became the Causer of everlasting deliverance to all those obeying Him, . יהושע is described by the Prophet Yehshayahu (Isaiah) to be “beaten of itself” or willingly like the Olive Oil: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 bruised for our crookednesses. The chastisement for our peace was upon Him, and by His stripes we are healed. ...............Bruised: Strong’s #G1792 דּכא dâkâ' daw-kaw' A primitive root (compare H1794) to crumble; transitively to bruise (literally or figuratively): - beat to pieces, break (in pieces), bruise, contrite, crush, destroy, humble, oppress, smite.. Sha’ul understood what Elohim did to יהושע, to be a divine appointment for him to become the “Light of the world”. Now the oil comes from the Olive who gives pure Oil. Let us see what the Olive is a picture of:Jdg 9:8 “The trees went forth to anoint a sovereign over them. And they said to the olive tree, ‘reign over us!’ Jdg 9:9 “and the olive tree said to them, ‘Shall I leave my oil, with which they esteem mighty ones and men, and go to sway over trees?’ Jdg 9:10 “Then the trees said to the fig tree, ‘Come, reign over us!’ Jdg 9:11 “And the fig tree said to them, ‘Shall I leave my sweetness and my good fruit, and go to sway over trees?’ Jdg 9:12 “Then the trees said to the vine, ‘Come, reign over us!’ Jdg 9:13 “And the vine said to them, ‘Shall I leave my new wine, which rejoices mighty ones and men, and go to sway over trees?’ Jdg 9:14 “Then all the trees said to the bramble (thorny bush), ‘Come, reign over us!’ Jdg 9:15 “And the bramble said to the trees, ‘If in truth you anoint me as sovereign over you, come, take shelter in my shade. But if not, let fire come out of the bramble and devour the cedars of Leḇanon!’ Jdg 9:16 “And now, if you have acted in truth and integrity in setting up Aḇimeleḵ to reign, and if you have acted well with Yerubbaʽal and his house, and have done to him as his hands did to you – Jdg 9:17 for my father fought for you and risked his life, and delivered you out of the hand of Miḏyan, Jdg 9:18 but you have risen up against my father’s house today, and slew his seventy sons on one stone, and set up Aḇimeleḵ, the son of his female servant, to reign over the masters of Sheḵem, because he is your brother – Jdg 9:19 if then you have acted in truth and integrity with Yerubbaʽal and with his house this day, then rejoice in Aḇimeleḵ, and let him also rejoice in you. Jdg 9:20 “But if not, let fire come out from Aḇimeleḵ and devour the masters of Sheḵem and Bĕyth Millo, and let fire come out from the masters of Sheḵem and from Bĕyth Millo and devour Aḇimeleḵ!” ................First of all this text is an allegory and enclose some spiritual point which can be seen in the overall teaching of the scripture.............Yerubba’al: Strong’s #H3378 ירבּעל written yod,resh,beth,ayin,lamed. yerûbba‛al BDB Definition: Jerubbaal = “let Baal contend”

1) Name given to Gideon by his father when he destroyed the altar of Baal Bramble: Strong’s#H329 אטד Atad, written aleph,tet,lamed. 'âṭâd aw-tawd From an unused root probably meaning to pierce or make fast; a thorn tree (especially the buckthorn): - Atad, bramble, thorn.......Jer 11:16 “יהוה has named you, ‘Green Olive Tree, Fair, of Goodly Fruit.’ With the noise of a great sound He has set it on fire, and its branches shall be broken. Jer 11:17 “And יהוה of hosts, who planted you, has spoken evil against you for the evil of the house of Yisra’ĕl and of the house of Yehuḏah, which they have done against themselves to provoke Me, by burning incense to Baʽal.” …………….;We see here that the “Olive tree of goodly fruit” is the name give to the House of Israel, Ephraim and Yehudah, called to bring light to the world…….Rom 11:24 For if you were cut out of the olive tree which is wild by nature(Ephraim), and were grafted contrary to nature into a good olive tree(Israel), how much more shall these who are the natural branches(Yehudah), be grafted into their own olive tree? .......יהושע speaking to his Talmidin (disciples) says: Mat 5:14 “You are the light of the world. It is impossible for a city to be hidden on a mountain. Mat 5:15 “Nor do they light a lamp and put it under a basket, but on a lampstand, and it shines to all those in the house. Mat 5:16 “Let your light so shine before men, so that they see your good works and praise your Father who is in the heavens.......Olive tree one of the Name of Israel. From this tree come olives which will be used to produce light for the Tabernacle where יהוה want to let His presence dwell. יהושע gave himself willingly to יהוה to be beaten in order to bring the pure light of the Torah to His brethren and to us. Let us now turn to the High Priest and Priest function. They point to two kinds of people in the future. At the end of this “parasha”, I have published the text from Josephus, the great Jewish historian who was influenced by pagan doctrines especially from the Greek culture. I encourage you to read this text in order to see that one can be a great scholar, but blind to the spiritual meaning. Read also the “Endnotes”. ……………….;- High Priest, this is the position endorsed by יהושע himself according to the will and predestination of יהוה:…….Predestination: I know that many will tell you that predestination does not mean that everything was created before and that it came in place at a specific time. Let us see in the scripture what we can learn. First concerning יהושע, if he existed physically with Elohim before the creation, or if he was “predestinate” and existed in the “mind” of Elohim to come at the appointed time.

Psa 2:7 “I inscribe for a law: יהוה has said to Me, ‘You are My Son, Today I have brought You forth.

Law: Strong’s #H2706 חק Choq written chet,qof. From H2710; an enactment; hence an appointment (of time, space, quantity, labor or usage): - appointed, bound, commandment, convenient, custom, decree (-d), due, law, measure, X necessary, ordinance (-nary), portion, set time, statute, task. H2710 châqaq khaw-kak' A primitive root; properly to hack, that is, engrave (Jdg_5:14, to be a scribe simply); by implication to enact (laws being cut in stone or metal tablets in primitive times) or (generally) prescribe: - appoint, decree, governor, grave, lawgiver, note, pourtray, print, set. ...............It is noteworthy to understand that today implies time and spaces . So we could read this verse this way:

Psa 2:7 “I inscribe for a appointment of time, engrave as decree: יהוה has said to Me, ‘You are My Son, Today I have brought You forth……..Shaul refers to this psalm when writing: Heb 5:5 so also the Messiah did not extol Himself to become High Priest, but it was He (יהוה) who said to Him, “You are My Son, today I have brought You forth.”¹Psa 2:7 “I inscribe for a law: יהוה has said to Me, ‘You are My Son, Today I have brought You forth……..When it is written “today”, this means that before this day he was not Son, but was only appointed to become. Further יהושע was not a High Priest before becoming a Son and have suffered. The decree, appointed time, was already proclaimed and stand…………..Heb 5:8 though being a Son, He learned obedience by what He suffered. Heb 5:9 and having been perfected (past sentence), He became the Causer of everlasting deliverance to all those obeying Him, Heb 5:10 having been designated by Elohim a High Priest “according to the order of Malkitseḏeq,” ........Sha’ul goes on quoting another Psalm: Heb 5:6 as He also says in another place, “You are a priest forever according to the order of Malkitseḏeq,”¹ Footnote: ¹Ps. 110:4.................Established according to Elohim’s will: Heb 5:10 having been designated by Elohim a High Priest “according to the order of Malkitseḏeq,” .................;;The process was to be first Son, appointed before in the mind of Elohim, born in the flesh at the appointed time, been made perfect through suffering, declare to be Messiah and High Priest of our salvation by the resurrection from the dead........Exo 27:20 “And you, you are to command the children of Yisra’ĕl to bring you clear oil of pressed olives for the light, to cause the lamp to burn continually. Exo 27:21 “In the Tent of Meeting, outside the veil which is before the Witness, Aharon and his sons are to tend it from evening until morning before יהוה – a law forever to their generations, from the children of Yisra’ĕl. ……….The Olive Oil a picture or the Ruach HaQodesh in the believers’ life had to burn continually, meaning without interruption, day and night! Is this light burning in us continually? We need to note that here the light of the lamp burns night and day, light in the darkness as everyone of us were in darkness (e.g. the world system)………….Sha’ul writes: 1Th 5:19 Quench (extinguish) not the Spirit......Adam Clarke gives following explanation: Quench not the Spirit - The Holy Spirit is represented as a fire, because it is his province to enlighten and quicken the soul; and to purge, purify, and refine it. This Spirit is represented as being quenched when any act is done, word spoken, or temper indulged, contrary to its dictates. It is the Spirit of love, and therefore anger, malice, revenge, or any unkind or unholy temper, will quench it so that it will withdraw its influences; and then the heart is left in a state of hardness and darkness. It has been observed that fire may be quenched as well by heaping earth on it as by throwing water on it; and so the love of the world will as effectually grieve and quench the Spirit as any ordinary act of transgression.............We should check if the fire burns in our heart every day, or if we have quenched the Ruach Haqodesh! If we see that the fire has become lesser, we should pray and repent for what may quench the Ruach and make all necessary to make the fire “burn” in our heart continually..........King David after having gone with Bathsheba implores Elohim:Psa 51:7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.Psa 51:8 Make me to hear, joy and gladness; that the bones which thou hast broken may rejoice.Psa 51:9 Hide thy face, from my sins, and blot out all mine iniquities (transgression of the Torah).Psa 51:10 Create in me a clean heart, O Elohim; and renew a right spirit within me.Psa 51:11 Cast me not away from thy presence; and take not thy holy spirit from me. Psa 51:12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit.................Chapter 28. Aharon your brother and his sons ……..Nadab, Abihu, El’azar and Ithamar: Meaning of the names: Aharon Strong’s #H175 אהרון written Aleph, He, resh, vav, nun (sofit form). 'ahărôn BDB Definition: Aaron = “light bringer”

Nadab: Strong’s #H5070 נדב written nun, dalet, beth….BDB Definition: Nadab = “generous”, to offer freely

Abihu; Strong’s #H30 אביהוּא written Aleph, beth, yod, he, vav, aleph. BDB Definition: Abihu = “he is (my) father” ..El’azar; Strong’s #H499 אלעזר written Aleph, lamed, ayin, zayin, resh....BDB Definition: Eleazar = “God has helped” Eliezer in the book of Yochanan.....Ithamar Strong’s #H385 איתמר written Aleph, yod, tav, mem, resh...BDB Definition: Ithamar = “coast of palms” from #339 “iy” habitable land; coast, country, isle, + #8558 “tamar” to be erected, palm tree. ........Palm tree is a picture of the righteous people (Psalm 92:12, Vayyiqra 23:40, Sh’mot 15:27) It help us to understand the nature of the priesthood. First of all it is interesting to see the meaning of Aharon, who is High Priest called “light bringer”. I want to point out that today in the world the worshiper of HaSatan (Hebrew word meaning “the enemy) under the name of “Lucifer” like the “Illuminati” or “Massons” call him “the light bearer”!! It is easy to see that this people have been mistaken by rejecting the truth following a different goal, which is power and wealth. The High Priest Aharon to be the One in charge of le pure light! This is very interesting because יהושע is the First High Priest after the order of Melkizedek and He is the “Light of the world”. Same Place, same function. The first High Priest was after the carnal nature, the Last after, the Ruach............Now it is also very interesting that we see in the same sentence the sons of the High Priest Aharon been put in the place of Priest; Can you see the spiritual connection? יהושע is now the High Priest, and who are you? Are you not Priest and King? Just read this. .....Gal 4:5 to redeem those who were under Torah (which Torah?), in order to receive the adoption as sons. Rom 9:26 “And it shall be in the place where it was said to them, ‘You are not My people,’ there they shall be called sons of the living Elohim.” ............No more Priests after the Aharonic order which was from the Levite but Melchizedek the order by which Elohim established יהושע. This order existed before the Levite, with Shem the son of Noach as we read in the Book of Yasher:.......Yasher chapter 16: 8. and Abram recovered all the property of Sodom, and he also recovered Lot and his property, his wives and little ones and all belonging to him, so that Lot lacked nothing. 9. and when he returned from smiting these kings, he and his men passed the valley of Siddim where the kings had made war together. 10. and Bera king of Sodom, and the rest of his men that were with him, went out from the lime pits into which they had fallen, to meet Abram and his men. 11. and Melkizedek king of Salem, the same was Shem, went out with his men to meet Abram and his people, with bread and wine, and they remained together in the valley of Melech. 12. and Melkizedek blessed Abram, and Abram gave him a tenth from all that he had brought from the spoil of his enemies, for Melkizedek was a priest before God. .....Melkizedek: Strong’s # H4442 מלכּי־צדק malkı̂y-tsedeq mal-kee-tseh'-dek....From H4428 and H6664; king of right; Malki-Tsedek, an early king in Palestine: - Melchizedek...H4428 Melek meh'-lek From H4427; a king: - king, royal....H6664 Tsedeq tseh'-dek From H6663; the right (natural, moral or legal); also (abstractly) equity or (figuratively) prosperity: - X even, (X that which is altogether) just (-ice), ([un-]) right (-eous) (cause, -ly, -ness)....Melkitzedek: The righteous King! One of Noach Son was the forerunner of Messiah יהושע the King of Righteousness.

The Quadosh Garment, a garment to make the High Priest set apart to serve Elohim.

• ●A breast plate, the place which is before the heart and will bear the name of the twelve children of Ya’acov. The Breast plate was directly joined to the shoulder party by two “they bind the breastplate by means of its rings to the rings of the shoulder garment, using a blue cord”. The Breast plate is called “Breast Plate of judgment or right ruling”, and the High Priest carry it when he entered the Holy of Holies, during Yom Kippur the Day of Atonement, once a year. Here we can see what יהושע has done:

• Heb 9:1 Now the first covenant (read first priesthood) indeed had regulations of worship and the earthly set-apart place.Heb 9:6 and these having been prepared like this, the priests always went into the first part of the Tent, accomplishing the services. Heb 9:7 But into the second part the high priest went alone once a year, not without blood, which he offered for himself and for sins of ignorance of the people,¹ Footnote: ¹Num. 15:15-28. Heb 9:8 the Set-apart Spirit signifying this, that the way into the Most Set-apart Place was not yet made manifest while the first Tent (Tabernacle) has a standing, Heb 9:9 which was a parable (figure, similitude) for the present time in which both gifts and slaughters are offered which are unable to perfect the one serving, as to his conscience, Heb 9:10 only as to foods and drinks, and different washings, and fleshly regulations imposed until a time of setting matters straight. Heb 9:11 But Messiah, having become a High Priest of the coming good matters, through the greater and more perfect Tent not made with hands, that is, not of this creation, Heb 9:12 entered into the Most Set-apart Place once for all, not with the blood of goats and calves, but with His own blood having obtained everlasting redemption.

Heb 2:17 So in every way He had to be made like His brothers, in order to become a compassionate and trustworthy High Priest in matters related to Elohim, to make atonement for the sins of the people.

●A shoulder Garment, the shoulder with two shoulder pieces with two shoham, also called onyx stones where the name of the twelve children of Ya’acov were engraved, six on each stone set in settings of gold. The shoulder: The place of remembrance (verse 12). Josephus write: Thus Josephus says (Ant. iii. 7, 5) there were two sardonyxes upon the shoulders, to be used for clasps.

• ●A robe. Read the details in Josephus text at the end of this parasha.

• ●An embroidered long shirt Here also see Josephus text

• ●A Turban; The turban and not the “kippah” Martyn Barrow give good explanation in his commentary, which I summarize here. The material of the turban was white linen, thus demonstrating the purity or righteousness (Rev.19:8). The head is well known to contain the brain and so also the seat of the will. The place where filthy thoughts can be hidden, this is why Sha’ul explains the believers to cast down or demolish every thoughts and bring unto captivity who lift up itself against the knowledge of Elohim to the obedience of Messiah (read 2^nd Corint.10:5) and put the helmet of salvation (Eph.6:17). In the book of Zechariyahu יהוה is dealing with the High Priest Yohushua, removing the filthy garments and putting a clean turban on his head, thus making void HaSatan accusation (Zachar.3:1-8)

• ●A girdle

• Altogether six parts to make the High priest garment. Six been the number of man, confirming the earthly character of the priestly service toward Elohim.

The Material

• ●Gold, the color of purity and eternity

• ●Blue, the color of the heaven, shamayin

• ●Purple the color of Kingship

• ●Scarlet material the color of sin

• ●Fine Linen the color of righteousness.

Keil and Delitzsch give following details concerning the P’shat (literal) level:

For the duties of their office the priests were to receive “holy garments for glory and for honour.” Before they could draw near to Jehovah the Holy One (Lev_11:45), it was necessary that their “unholiness” should be covered over with holy clothes, which were to be made by men endowed with wisdom, whom Jehovah had filled with the spirit of wisdom. “Wise-hearted,” i.e., gifted with understanding and judgment; the heart being regarded as the birth-place of the thoughts (Matt.15:18). In the Old Testament wisdom is constantly used for practical intelligence in the affairs of life; here, for example, it is equivalent to artistic skill surpassing man's natural ability, which is therefore described as being filled with the divine spirit of wisdom. These clothes were to be used “to sanctify him (Aaron and his sons), that he might be a priest to Jehovah.” Sanctification, as the indispensable condition of priestly service, was not merely the removal of the uncleanness which flowed from sin, but, as it were, the transformation of the natural into the glory of the image of God. In this sense the holy clothing served the priest for glory and ornament............Keil and Delitzsch say that the word wisdom is used in the Tanak (O.T) for “practical intelligence if the affairs of life” missing the wisdom from above coming down directly from Elohim in opposition of the wisdom of the world quoted by Sha’ul in 1^st Corinth chapter one and chapter 3:19). If so what does this verse means if there is no spiritual understanding behind hid for many centuries but revealed in Messiah יהושע ?

Exo 28:3 and thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him that he may minister unto me in the priest's office.

Going back to chapter 28 verse 3 we see one interesting word…….for esteem (glory) and for comeliness (beauty).

In the KJV we read……. thou shalt make^H6213 holy^H6944 garments^H899 for Aaron^H175 thy brother^H251 for glory^H3519 and for beauty. ........The Hebrew word for “beauty” is Strong’s #H8597 “Tiferet” תּפארת written Tav, peh, aleph, resh, tav. Meaning: ornament (abstractly or concretely, literally or figuratively): - beauty (-iful), bravery, comely, fair, glory (-ious), honour, majesty......What I want to show is that Tiferet is the name for one of the sefirot (attribute) of the “Tree of life”. It is the fifth sefirot from Malchut the Kingdom or from down up, and it stand for Messiah. It is also called the “Sefirot of truth”. One can do many things when he begin to walk with Elohim, even to empress his fellow by big words, but when he will come to the level of “Tiferet” he will not be able to hide anything. Do you remember what יהושע say in the book of Yochanan the fourteenth chapter: “I am the way, the truth (Tiferet) and the life, no man comes unto the Father but by me! Tiferet is called the sefirot of truth when one come to this level in his journey, he will have to walk in the truth to enter the door and continue his journey with Messiah! This is fundamental in our walk in order not to be deceived.....Verses 17-21:

Exo 28:17 “And you shall put settings of stones in it, four rows of stones: The first row is a ruby, a topaz, and an emerald; Exo 28:18 and the second row is a turquoise, a sapphire, and a diamond; Exo 28:19 and the third row is a jacinth, an agate, and an amethyst; Exo 28:20 and the fourth row is a beryl, and a shoham, and a jasper. They are set in gold settings. Exo 28:21 “And the stones are according to the names of the sons of Yisra’ĕl, twelve according to their names, like the engravings of a signet, each one with its own name, for the twelve tribes.

Compare with: Rev 21:19 and the foundations of the wall of the city were adorned with all kinds of precious stones: the first foundation jasper, the second sapphire, the third agate, the fourth emerald, Rev 21:20 the fifth sardonyx, the sixth ruby, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst.......Verse 36-38 “And you shall make a plate of clean gold and engrave on it, like the engraving of a signet: SET-APARTNESS TO יהוה. (קדש ליהוה) in Hebrew Qadosh HaYEHOVAH……it is to be on the front of the turban………and Aharon shall bear the guilt of the set-apart gifts which the children of Yisra’ĕl set apart in all their set-apart. ……Here the explanation from Keil and Delitzsch:

The diadem was the only thing about it that had any special significance. This was to be placed above (upon) Aaron's forehead, that he “might bear the iniquity of the holy things, which the children of Israel sanctified, with regard to all their holy gifts,...as an acceptableness for them before Jehovah.” עָוֹן נָשָׁא: to bear iniquity (sin) and take it away; in other words, to exterminate it by taking it upon one's self. The high priest was exalted into an atoning mediator of the whole nation; and an atoning, sin-exterminating intercession was associated with his office. The qualification for this he received from the diadem upon his forehead with the inscription, “holiness to YEHOVAH.” Through this inscription, which was fastened upon his head-dress of brilliant white, the earthly reflection of holiness, he was crowned as the sanctified of YEHOVAH (Psa_106:16), and endowed with the power to exterminate the sin which clung to the holy offerings of the people on account of the “unholiness” of their nature, so that the gifts of the nation became well-pleasing to YEHOVAH, and the good pleasure of God was manifested to the nation................Was not יהושע made High Priest to enter the Most Qadosh Place made the Atoning mediator not only for the nation but for the all world? 1Jn 2:2 and he (יהושע) is the propitiation for our sins: and not for ours only, but also for the sins of the whole world................Verses 42-43 concerning the covering of nakedness from Aharon and his sons Keil and Delitzsch give us interesting explanation: The covering of their nakedness was an indispensable prerequisite. Aaron and his sons were therefore to receive מִכְנָסִים (from כָּנַס to cover or conceal, lit., concealers), short drawers, reaching from the hips to the thighs, and serving “to cover the flesh of the nakedness.” For this reason the directions concerning them are separated from those concerning the different portions of the dress, which were for glory and beauty. These drawers the priests were to put on whenever they entered the sanctuary, that they might not “bear iniquity and die,” i.e., incur guilt deserving of death, either through disobedience to these instructions, or, what was still more important, through such violation of the reverence due to the holiness of the dwelling of God as they would be guilty of, if they entered the sanctuary with their nakedness uncovered. For as the consciousness of sin and guilt made itself known first of all in the feeling of nakedness, so those members which subserve the natural secretions are especially pudenda or objects of shame, since the mortality and corruptibility of the body, which sin has brought into human nature, are chiefly manifested in these secretions. For this reason these members are also called the “flesh of nakedness.” By this we are not to understand merely “the sexual member as the organ of generation or birth, because the existence and permanence of sinful, mortal human nature are associated with these,” as Bähr supposes. For the frailty and nakedness of humanity are not manifested in the organ and act of generation, which rather serve to manifest the inherent capacity and creation of man for imperishable life, but in the impurities which nature ejects through those organs, and which bear in themselves the character of corruptibility. If, therefore, the priest was to appear before Jehovah as holy, it was necessary that those parts of his body especially should be covered, in which the impurity of his nature and the nakedness of his flesh were most apparent. For this reason, even in ordinary life, they are most carefully concealed, though not, as Baumgarten supposes, “because the sin of nature has its principal seat in the flesh of nakedness.” - “A statute for ever:” as in Exo_27:21...............We remember that when Ham the father of Canaan discovered the nakedness of his Father Noach and told his brothers, he brought a curse on his descendants.

Gen 9:22 and Ḥam, the father of Kenaʽan, saw the nakedness of his father, and told his two brothers outside.

Gen 9:23 so Shĕm and Yepheth took a garment, laid it on both their shoulders, and went backward and covered the nakedness of their father, but their faces were turned away, and they did not see their father’s nakedness.

Gen 9:24 and Noaḥ awoke from his wine, and he knew what his younger son had done to him,

Gen 9:25 and he said, “Cursed is Kenaʽan, let him become a servant of servants to his brothers.”

The curse was not given to Ham, but to his descendants. This curse has been from generation to generation, Keil and Delitzsch give interesting details concerning Canaan............Exo 28:1-Exo 28:10 six of their names on one stone, and the remaining six names on the other stone, according to their birth. Exo 28:12 “And you shall put the two stones on the shoulder pieces of the shoulder garment as stones of remembrance for the sons of Yisra’ĕl. And Aharon shall bear their names before יהוה on his two shoulders, for a remembrance. Exo 28:15 “And you shall make a breastplate of judgment (mishpat), a work of a skilled workman, like the work of the shoulder garment. Make it of gold, of blue and purple and scarlet material, and fine woven linen. Exo 28:21 “And the stones are according to the names of the sons of Yisra’ĕl, twelve according to their names, like the engravings of a signet, each one with its own name, for the twelve tribes. Exo 28:28 and they bind the breastplate by means of its rings to the rings of the shoulder garment, using a blue cord, so that it is above the embroidered band of the shoulder garment, so that the breastplate does not come loose from the shoulder garment.

Exo 28:30 “And into the breastplate of judgment you shall put the Urim and the Tummim, and they shall be on the heart of Aharon when he goes in before יהוה. And Aharon shall bear the judgment of the children of Yisra’ĕl on his heart before יהוה, continually. Exo 28:43 “And they shall be on Aharon and on his sons when they come into the Tent of Meeting, or when they come near the altar to attend in the Set-apart Place, so that they do not bear crookedness and die – a law forever to him, and to his seed after him. …………….Chapter 29. The Priest office and its ordinances.

One young bull……Two rams. 1. The male of the sheep or ovine genus; in some parts of England called a tup. In the United States, the word is applied, I believe, to no other male, except in the compound ram-cat.(Webster definition). Unleavened bread;Unleavened cakes;Unleavened wafer;Made of wheat;........To enter the Priest office, the leaven was to be removed from the offering as, leaven is a picture of sin, and false doctrine.(Matt.16:2, 1^st Corint 5:7). It is noteworthy to see that wheat is the corn which grows after the Barley at the time of the Feast of the Week, during Shavuot. The first corn of the year is the Barley…………….Wheat a picture of the righteous:

Mat 3:12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.Mat 13:24 another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:Mat 13:25 but while men slept, his enemy came and sowed tares among the wheat, and went his way…………………………….

Mat 13:30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

29:4……………. wash them with water. Aharon and his sons where of carnal nature and the washing with water is pointing to the coming “washing of the word” through Messiah יהושע. 29:9………and the priesthood shall be theirs for an everlasting law The priesthood for an everlasting …………;The word for “law” here is the Hebrew word “chuqqah” which mean “ordinance” concerning here the priesthood. The word forever is the Hebrew word “Olam” which clearly demonstrate that the Levitical priesthood will again appeared during the Millennium, when the Temple is build again:

Isa 66:21 “And from them too I shall take for priests – for Lĕwites,” declares יהוה.

Isa 66:22 “For as the new heavens and the new earth that I make stand before Me,” declares יהוה, “so your seed and your name shall stand. Isa 66:23 “And it shall be that from New Moon to New Moon, and from Sabbath to Sabbath, all flesh shall come to worship before Me,” declares יהוה. …………Today this priesthood is set by side as the Temple is not standing in Yerushalayim when יהוה removed his presence at the time of Messiah and will again be present when Messiah יהושע comes back to establish the Kingdom. In the year 70 C.E, יהוה brought the Romans to destroy Yerushalayim, the Temple and kill thousand upon thousand of the Jews for having rejected יהושע as Messiah. Excerpt from Wars of the Jews from Josephus Book 5 chapter 12 during the destruction of Jerusalem and the Temple:...............“However, when Titus, in going his rounds along those valleys, saw them full of dead bodies, and the thick putrefaction running about them, he gave a groan; and, spreading out his hands to heaven, called God to witness that this was not his doing; and such was the sad case of the city itself”...............I want to stretch out the animal sacrifice as it has bothered me for many years until יהוה opened my understanding. Animals which were given to sacrifices; they were first of all clean animals, and secondly were innocent and were sacrificed for the sins of the all House of Israel, a picture of יהושע who was also innocent and bear our sins. One innocent and blameless paid the price for the guilty (you and me). This is a major pillar of Tanak’s understanding, and fulfilled by יהושע…….Heb 4:15 for we do not have a High Priest unable to sympathize with our weaknesses, but One who was tried in all respects as we are, apart from sin............29:10……………. Aharon and his sons shall lay their hands on the head of the bull. The head is the place where the will (Ketter) lies and therefore was to receive the sin of Aharon and his sons to bear their sins. 29:12………. the blood of the bull and put it on the horns of the altar with your finger. The altar and its four corners display the four corners of the earth where later both Houses will be scattered. Isa 11:12 and he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Deu 28:64 and YEHOVAH shall scatter thee (all the Children of Israel) among all people, from the one end of the earth even unto the other; and there thou shalt serve other elohim, which neither thou nor thy fathers have known, even wood and stone.

29:14………. you shall burn with fire outside the camp. It is a sin offering. Compare with what Sha’ul writes:

Heb 13:11 for the bodies of those beasts whose blood is brought into the Set-apart Place by the high priest for sin, are burned outside the camp. Heb 13:12 and so יהושע also suffered outside the gate, to set apart the people with His own blood. Heb 13:13 Let us, then, go to Him outside the camp, bearing His reproach. Outside the camp: Remember that the Tabernacle is a Qadosh place reserved for the Clean. Animals were clean when they entered the inner court and were still alive. They lost their statutes once dead and the blood was removed for the expiation of sin. “Sin offering”: Sin is the transgression of the Torah, therefore without the camp, for no sinner has access to the Qadosh place. It is also important to understand again a spiritual picture. If you look at the end of this parasha you will see a beautiful picture of the Mishkahn (Tabernacle) and the tribes of the Children Israel all around it according to their rank in the Torah. The meaning is as follow: The Wilderness represents the world today were the Children of the Living Elohim (you and me) in the four corners of the earth follow יהושע Messiah. The Tabernacle represent the place we enter the Kingdom and begin our journey from the inner court to be set free from our sin, to the Set Apart place where we enter as Priest to serve the living Elohim. The four corners of the Mishkahn outside represent the four corners of the earth

The Kingdom is not far but among us, it is the spiritual reality among us through the obedience of the Torah of what will be physical when Messiah comes back to establish the governance in Yerushalayim. Verses 10-22: Jamieson, Fausset and brown give following explanations. Exo 29:10-22 ..;And thou shalt cause a bullock to be brought before the tabernacle — This part of the ceremonial consisted of three sacrifices: (1) The sacrifice of a bullock, as a sin offering; and in rendering it, the priest was directed to put his hand upon the head of his sacrifice, expressing by that act a consciousness of personal guilt, and a wish that it might be accepted as a vicarious (substitute) satisfaction. (2) The sacrifice of a ram as a burnt offering (Exo_29:15-18). The ram was to be wholly burnt, in token of the priest’s dedication of himself to God and His service. The sin offering was first to be presented, and then the burnt offering; for until guilt be removed, no acceptable service can be performed. (3) There was to be a peace offering, called “the ram of consecration” (Exo_29:19-22). And there was a marked peculiarity in the manner in which this other ram was to be disposed of. The former was for the glory of God - this was for the comfort of the priest himself; and as a sign of a mutual covenant being ratified, the blood of the sacrifice was divided - part sprinkled on the altar round about, and part upon the persons and garments of the priests. Nay, the blood was, by a singular act, directed to be put upon the extremities of the body, thereby signifying that the benefits of the atonement would be applied to the whole nature of man. Moreover, the flesh of this sacrifice was to be divided, as it were, between God and the priest - part of it to be put into his hand to be waved up and down, in token of its being offered to God, and then it was to be burnt upon the altar; the other part was to be eaten by the priests at the door of the tabernacle - that feast being a symbol of communion or fellowship with God. These ceremonies, performed in the order described, showed the qualifications necessary for the priests. (See Heb_7:26, Heb_7:27; Heb_10:14). .....We see also יהושע telling Myriam not to touch him, because he was not ascended to the Father: Joh 20:17 יהושע said to her, “Do not hold on to Me, for I have not yet ascended to My Father. But go to My brothers and say to them, ‘I am ascending to My Father and your Father, and to My Elohim and your Elohim.’ ”. Verse 29:20…… the right ear of Aharon and on the tip of the right ear of his sons, on the thumb of their right hand and on the big toe of their right foot, and sprinkle the blood all around on the altar …….We just read what Keil and Delitzsch say concerning the right ear, the thumb and the big toe of the right side, but let us see if there is more than that.

This is highly mystical and it applies to the teaching of the tree of life and Adam. What we can say is that to apply blood was for atoning effect on the right side, which is the side of mercy, the right ears, is the way to listen, the right hand for the action and the right foot for the way of walking: Once again physical for spiritual purpose.

Verses 24-25.The wave offering called an “olah” or holocaust, ascent. This sacrifice was burned as sweet fragrance unto Elohim and waved for acceptance by Elohim. …… Spiritual application: First I want to show you something which may chock some readers, but Elohim knows my intention which is in no case against our brethren from Yehudah: Burn Offering: Strong’s # H5930 עולה ‛ôlâh o-law',..... Feminine active participle of H5927; a step or (collectively stairs, as ascending); usually a holocaust (as going up in smoke): - ascent, burnt offering (sacrifice), go up to. .............During the last World War II, millions of Yehudin died in the concentration camps. Today when speaking of this very sad event, people speak of Holocaust so is this event called! We can meditate why? I know many will struggle with these words, but I will ask, was not the King of the Universe יהוה Sebaoth able to protect part of His Children (the House of Yehudah), was he not able to protect them when the Romains under Titus destroyed Jerusalem and killed Thousand upon thousands, do you remember what Titus said?

“However, when Titus, in going his rounds along those valleys, saw them full of dead bodies, and the thick putrefaction running about them, he gave a groan; and, spreading out his hands to heaven, called God to witness that this was not his doing; and such was the sad case of the city itself”.(Josephus Wars of the Jews Book 5 Chapter 11).......Was he not the one with his army going against Jerusalem and the people? Of course yes but Titus realized that he was and instrument in the hands of Elohim! I let you find the answer concerning our brethren from Yehudah during World War II! Another point to meditate: The Hebrew world “Olah” עולה for Burn Offering has a gametria of 90 Ayin (70), Vav (6), Dalet (4), He (10). Ninety is 90 = (9 x Ten). Nine is the number for Judgment. Greg Killian a Jew Scholar and believer in Messiah add: The completion of a representation for finality, end, sometime removal. Ten for the sum of all number: Here Greg presents it so: The number designating a complete whole representing the direction which Elohim Exercise. Is that a hazard or coincidence? Eph 5:2 and walk in love, as Messiah also has loved us, and gave Himself for us, a gift and an offering to Elohim for a sweet-smelling fragrance. !...And more: Heb 10:4 for it is impossible for blood of bulls and goats to take away sins.

Heb 10:5 therefore, coming into the world, He says, “Slaughtering and meal offering You did not desire, but a body You have prepared for Me. Heb 10:6 “In burnt offerings and offerings for sin You did not delight.¹ Footnote: ¹Ps. 40:6, 7. Heb 10:7 “Then I said, ‘See, I come – in the roll of the book it has been written concerning Me to do Your desire, O Elohim.’ ” Heb 10:8 Saying above, “Slaughter and meal offering, and burnt offerings, and offerings for sin You did not desire, nor delighted in,” which are offered according to the Torah, ...Heb 10:9 then He said, “See, I come to do Your desire, O Elohim.” He takes away the first (animal sacrifice) to establish the second (his own sacrifice). Heb 10:10 by that desire we have been set apart through the offering of the body of יהושע Messiah once for all. ………..Verse 29:30…… for seven days, when he enters the Tent of Meeting to attend in the set-apart place. Seven days equals seven thousand years? After that there will be no more Temple and sacrifice, for seven is the number for divine perfection on earth.

Rev 21:22 and I saw no Temple in it, for יהוה Ěl Shaddai is its Temple, and the Lamb are the Temple of it.

This verse demonstrates that the Mishkahn, and the Temple were shadows of what was to come with the first advent of our Master, and is still to come in the future during the Millennium. …Verse 29:33. and they shall eat those offerings with which the atonement was made, to ordain them, to set them apart. But let a stranger not eat them, because they are set-apart…Here we see two important points. First we understand what יהושע says in the book of Yochanan:Joh 6:53 יהושע therefore said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Aḏam and drink His blood, you possess no life in yourselves. Joh 6:54 “He who eats My flesh and drinks My blood possesses everlasting life, and I shall raise him up in the last day. Joh 6:55 “For My flesh is truly food, and My blood is truly drink. Joh 6:56 “He who eats My flesh and drinks My blood stays in Me, and I in him.

Who was Messiah Yehoshua, was he not call the Lamb of El? Yehoshua knew when speaking that his name was directly connected to the ritual sacrifices from the Torah and thus use the metaphor of his flesh and blood. Like the Priest were to be partakers of the sacrifice and the blood was to sanctify them and confirm every-time the covenant they have with Elohim so pointed Yehoshua to his own body and flesh for those who follow him. This was foreshadowed by the Priestly ritual. Here again we see that this text cannot be in the p’shat (literal) but in the “sod” (mystical) or we would be stamp as cannibal which is against the Torah! …… But let a stranger not eat them……Who are these strangers pointing too? Strangers were not partaker to the Mount Sinai covenant. Unless they accepted the Torah and were circumcised they couldn’t take part to Israel’s life. Exo 12:43 and YEHOVAH said unto Moses and Aaron, This is the ordinance of the Passover: There shall no stranger eat thereof:Exo 12:48 and when a stranger shall sojourn with thee, and will keep the Passover to YEHOVAH, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.Exo 12:49 One law shall be to him that is home born and unto the stranger that sojourneth among you..........What does the Brit Chadasha (N.T) tells us? Eph 2:12 that at that time you (you and me) were without Messiah, excluded from the citizenship of Yisra’ĕl and strangers from the covenants of promise, having no expectation and without Elohim in the world (scattered).Eph 2:19 so then you are no longer strangers and foreigners, but fellow citizens with the set-apart ones and members of the household of Elohim,

1Pe 1:1 Kĕpha, an emissary of יהושע Messiah, to the chosen, strangers of the dispersion in Pontos, Galatia, Kappadokia, Asia, and Bithunia,……..The House of Isarel, Ephraim had become a stranger since they had been cast away in 721 B.C by Elohim. ……Exo 29:1 “And this is the task you shall do to them to set them apart to serve Me as priests: Take one young bull and two rams, perfect ones, Exo 29:2 and unleavened bread, and unleavened cakes mixed with oil, and unleavened wafers anointed with oil – make these of wheat flour. Exo 29:3 “And you shall put them in one basket and bring them in the basket, along with the bull and the two rams. Exo 29:4 “Then you shall bring Aharon and his sons to the door of the Tent of Meeting, and wash them with water. Exo 29:5 “And you shall take the garments, and shall put on Aharon the long shirt, and the robe of the shoulder garment, and the shoulder garment, and the breastplate, and shall gird him with the embroidered band of the shoulder garment, Exo 29:6 and shall put the turban on his head, and shall put the set-apart sign of dedication on the turban, Exo 29:7 and shall take the anointing oil, and pour it on his head and anoint him. Exo 29:8 “Then you shall bring his sons and put long shirts on them, Exo 29:9 and shall gird them with girdles – Aharon and his sons – and put the turbans on them. And the priesthood shall be theirs for an everlasting law. So you shall ordain Aharon and his sons.

Exo 29:10 “And you shall bring near the bull before the Tent of Meeting, and Aharon and his sons shall lay their hands on the head of the bull. Exo 29:11 “And you shall slaughter the bull before יהוה, by the door of the Tent of Meeting,

Exo 29:12 and take some of the blood of the bull and put it on the horns of the altar with your finger, and pour all the blood beside the base of the altar. Exo 29:13 “And you shall take all the fat that covers the entrails, and the appendage on the liver, and the two kidneys and the fat that is on them, and burn them on the altar. Exo 29:14 “But the flesh of the bull, and its skin and its dung, you shall burn with fire outside the camp. It is a sin offering. Exo 29:15 “And take one ram, and Aharon and his sons shall lay their hands on the head of the ram, Exo 29:16 and you shall slaughter the ram, and you shall take its blood and sprinkle it all around on the altar. Exo 29:17 “And cut the ram in pieces, and wash its entrails and its legs, and place them upon its pieces and on its head. Exo 29:18 “And you shall burn the entire ram on the altar. It is a burnt offering to יהוה, it is a sweet fragrance, an offering made by fire to יהוה. Exo 29:19 “And you shall take the second ram, and Aharon and his sons shall lay their hands on the head of the ram, Exo 29:20 and you shall slaughter the ram, and take some of its blood and put it on the tip of the right ear of Aharon and on the tip of the right ear of his sons, on the thumb of their right hand and on the big toe of their right foot, and sprinkle the blood all around on the altar. Exo 29:21 “And you shall take some of the blood that is on the altar, and some of the anointing oil, and sprinkle it on Aharon and on his garments, on his sons and on the garments of his sons with him. And he and his garments shall be set-apart, and his sons and the garments of his sons with him. Exo 29:22 “And you shall take the fat of the ram, and the fat tail, and the fat that covers the entrails, and the appendage on the liver, and the two kidneys and the fat on them, and the right thigh – it is for a ram of ordination – Exo 29:23 and one loaf of bread, and one cake made with oil, and one thin cake from the basket of the unleavened bread that is before יהוה. Exo 29:24 “And you shall put all these in the hands of Aharon and in the hands of his sons, and you shall wave them – a wave offering before יהוה. Exo 29:25 “Then you shall take them from their hands and burn them on the altar as a burnt offering, as a sweet fragrance before יהוה. It is an offering made by fire to יהוה. Exo 29:26 “And you shall take the breast of the ram of Aharon’s ordination and wave it – a wave offering before יהוה, and it shall be your portion. Exo 29:27 “And from the ram of ordination you shall set apart the breast of the wave offering which is waved, and the thigh of the contribution which is raised, of that which is for Aharon and of that which is for his sons. Exo 29:28 “And it shall be from the children of Yisra’ĕl for Aharon and his sons by a law forever, for it is a contribution. And it is a contribution from the children of Yisra’ĕl from their peace offerings – their contribution to יהוה. Exo 29:29 “And the set-apart garments of Aharon are for his sons after him, to be anointed in them and to be ordained in them. Exo 29:30 “The priest from his sons in his place, puts them on for seven days, when he enters the Tent of Meeting to attend in the set-apart place. Exo 29:31 “And take the ram of ordination and cook its flesh in a set-apart place. Exo 29:32 “And Aharon and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the Tent of Meeting, Exo 29:33 and they shall eat those offerings with which the atonement was made, to ordain them, to set them apart. But let a stranger not eat them, because they are set-apart.

Exo 29:34 “And if any of the flesh of the ordination offerings, or of the bread, be left over until the morning, then you shall burn up what is left over. It is not eaten, because it is set-apart. Exo 29:35 “And so you shall do to Aharon and his sons, according to all I have commanded you. Seven days you shall ordain them, Exo 29:36 and prepare a bull each day as a sin offering for atonement. And you shall cleanse the altar when you make atonement for it, and you shall anoint it to set it apart. Exo 29:37 “For seven days you shall make atonement for the altar, and set it apart. And the altar shall be most set-apart – whatever touches the altar is to be set-apart. Exo 29:38 “And this is what you prepare on the altar: two lambs, a year old, daily, continually. Exo 29:39 “Prepare the one lamb in the morning, and the other lamb you prepare between the evenings, Exo 29:40 and one-tenth of an ĕphah of flour mixed with one-fourth of a hin of pressed oil, and one-fourth of a hin of wine as a drink offering, with the one lamb. Exo 29:41 “And prepare the other lamb between the evenings. And with it prepare the grain offering and the drink offering, as in the morning, for a sweet fragrance, an offering made by fire to יהוה – Exo 29:42 a continual burnt offering for your generations at the door of the Tent of Meeting before יהוה, where I shall meet with you to speak with you. Exo 29:43 “And there I shall meet with the children of Yisra’ĕl, and it shall be set apart by My esteem. Exo 29:44 “And I shall set apart the Tent of Meeting and the altar. And Aharon and his sons I set apart to serve as priests to Me. Exo 29:45 “And I shall dwell in the midst of the children of Yisra’ĕl and shall be their Elohim. Exo 29:46 “And they shall know that I am יהוה their Elohim, who brought them up out of the land of Mitsrayim, to dwell in their midst. I am יהוה their Elohim. …………….Chapter 30:

Again, we see the material, and the form in the building of the altar, shittim wood, that is to say acacia overlaid with gold, the metal which demonstrate purity from heaven and eternity. The wood also as a picture of the frail man’s nature a picture of the man Messiah, יהושע appointed by Elohim in heaven represented by gold. Four scares verse 2, representing the four corners of the earth. Zec 14:9 and יהוה shall be Sovereign over all the earth^{1 (four corners of the earth)}. In that day there shall be one יהוה, and His Name one.

Rev 11:15 And the seventh messenger sounded, and there came to be loud voices in the heaven, saying, “The reign of this world has become the reign of Yehovah, and of His Messiah, and He shall reign forever and ever!

The Altar for burn offering: Exo 30:2 a cubit long and a cubit wide – it is a square – and two cubits high, its horns of the same. A cubit long, and a cubit wide equal two, it is square so it is double or equal four, and two cubits high, so multiply by two, is equal eight? 2+2 x2 = 8! Also 2 x 2 x 2= 8. Eight represent behind the natural or point to the Olam Haba, Eternal life, were no more incense will be needed because Elohim and Messiah will be among their people! Just a thought!.......Verse 3……a molding (crown) of gold all around…..That is the kingship of Messiah as the descendant of King David to be King over יהוה’s Kingdom. Mat 27:11 and יהושע stood before the governor, and the governor asked Him, saying, “Are You the King of the Yehuḏim?” And יהושע said to him, “You say it.” יהושע was the right heir of King David and therefore entitled to be King in Yerushalayim. This will be fulfilled when Messiah comes back. ....Verse 4.The golden ring for the stave of wood and gold: Remember chapter 29:45, Elohim will move with His people and some Levites will be appointed to carry the Altar. Verse 7 ….and Ahraon shall burn thereon sweet incense every morning…….a perpetual incense. Incense represents the prayers of the saints ascending as a sweet smell to יהוה’s throne. 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. Verse 9: Read

Lev 10:1 and Naḏaḇ and Aḇihu, the sons of Aharon, each took his fire holder and put fire in it, and put incense on it, and brought strange fire before יהוה, which He had not commanded them. Lev 10:2 and fire came out from יהוה and consumed them, and they died before יהוה. Verse 10 That is Yom Kippur. The Day of Atonement of which we will speak later! ……..Exo 30:1 “And you shall make an altar to burn incense on, make it of acacia wood, Exo 30:2 a cubit long and a cubit wide – it is a square – and two cubits high, its horns of the same.

Exo 30:3 “And you shall overlay its top, and its sides all around, and its horns with clean gold. And you shall make for it a moulding of gold all around. Exo 30:4 “And make two gold rings for it, under the moulding on both its sides. Make them on its two sides, and they shall be holders for the poles to lift it with. Exo 30:5 “And you shall make the poles of acacia wood, and overlay them with gold. Exo 30:6 “And you shall put it before the veil that is before the ark of the Witness, before the lid of atonement that is over the Witness, where I am to meet with you. Exo 30:7 “And Aharon shall burn on it sweet incense, morning by morning. As he tends the lamps, he shall burn incense on it. Exo 30:8 “And when Aharon lights the lamps between the evenings, he shall burn incense on it – a continual incense before יהוה throughout your generations.

Exo 30:9 “Do not offer strange incense on it, or a burnt offering, or a grain offering, and do not pour a drink offering on it.

Exo 30:10 “And Aharon shall make atonement upon its horns once a year with the blood of the sin offering of atonement – once a year he makes atonement upon it throughout your generations. It is most set-apart to יהוה.” ……I will add some thoughts from First Fruits of Zion which are interesting regarding personal behaviors: Thought for the Week.......It's not the outside that matters; but the heart matters. However, the outside often indicates what is going on in the inside. Commentary: You shall make holy garments for Aaron your brother, for glory and for beauty. (Exodus 28:2) . YEHOVAH commanded the children of Israel to make special garments for the priests to wear while they officiated in the Tabernacle. The garments are described as holy garments for glory and for beauty. The garments of the priesthood were set apart for the purpose of serving God in the Tabernacle. They were not to be used for any other purpose. Holiness does not mean that there is some kind of a mystical goodness attached to the object (I don’t agree here with the statement), person or place described as holy. It simply means that God does not want it used for anything other purposes than His own. The opposite of something holy is something normal. It also seems that the Tabernacle was the set apart place to meet Yehovah and that the carnal man was in need of a special garment to cover is earthly nature, thus pointing the Messiah Yehoshua the last Adam who will be glorify by Elohim. Not only were the priest's clothes holy garments, they were vestments for glory. The Hebrew word translated "glory" is kivod, (כבוד). It also means "honor." Its root meaning is closely connected with the Hebrew word for "heavy." To treat something lightly would be the opposite of glorifying it. Maimonides points out that the priest's garments were not meant to glorify the priests who wore them. Instead, the priests' garments reminded the people of God's greatness. The laws of the priestly garments teach some important lessons about clothing. For example, they teach that the way we dress matters to God. Clothing can bring honor or dishonor to God.In many churches, and even in some synagogues, it has become popular to dress casually. Typically people dress better when they are going out to an expensive restaurant than they do when they attend worship services of the Most High. In modern Western culture, it has become common to regard dress and apparel as inalienable rights that are essential expressions of the individual. What is more, we have adopted some sort of assumed piety in dressing down. The reasoning proceeds along these lines: God does not look at the outside. God looks at the heart. Therefore, the outside should not matter but kept in a worthy manner according to the Torah. Ironically, those who wear blue jeans and T-shirts to worship services seem to regard themselves more intrinsically spiritual than the "stiffs" who still dress formally, because they assume that their casual dress reflects a more genuine heart.

The laws of the priestly vestments prove that God looks at the outside as well as the inside, and He is concerned for how His people present themselves in the eyes of the world. The way we dress often reveals what's going on inside us. It also reflects on God. To dress disrespectfully on His holy days in His holy houses of worship is to disrespect Him. Time will soon come when we will again learn how to dress before coming to worship!

Haftorah

For the Haftorah and the prophecy of Yechezk’el’s Temple I will quote from Yashanet the part which come from an exhaustive explanation concerning the building of the Temple. To read more see ask for file which include the complete teaching……THE MILLENNIAL TEMPLE: Even greater spiritual insight comes from the study of the Millennial Temple (as described in the book of Ezekiel). In fact, study of the design and ordinances of this future Temple was a command given by God to His people in exile. In times when there was no physical Temple standing in Jerusalem, study of this future Temple was considered by God, the same as actually having the Temple present and performing its ordinances. This remarkable concept is found in the book of Ezekiel, and further elaborated on in a Hebrew commentary: Ezekiel 43:10-12 - Son of man, describe the temple to the house of Israel that they may be ashamed of their iniquities; and let them measure the pattern. And if they are ashamed of all that they have done, make known to them the design of the temple and its arrangement, its exits and its entrances, its entire design and all its ordinances, all its forms and all its laws. Write it down in their sight, so that they may keep its whole design and all its ordinances, and perform them. This is the law of the temple: The whole area surrounding the mountaintop is most holy. Behold, this is the law of the temple……Midrash Tanchuma, Tzav 14 - Ezekiel said to the Holy One blessed be He: "Master of the World: We are now in exile, and You tell me to go and inform the Jewish people about the plan of the Temple? 'Write it before their eyes, and they will guard all its forms and all its laws and do them'? How can they 'do them'? Leave them until they go out of exile, and then I will tell them." The Holy One blessed by He said to Ezekiel: "Just because my children are in exile, does that mean the building of My House should be halted? Studying the plan of the Temple in the Torah is as great as actually building it. Go and tell them to male it their business to study the form of the Temple as explained in the Torah. As their reward for this study, I will give them credit as if they are actually building the Temple."………….In both the books of Ezekiel and Revelation, the idea of measuring different aspects of this Temple is mentioned. These measurements in turn reveal aspects of the Temple that point to deeper realities about God and creation. By learning these hidden truths, we become more able to "sanctify the Name of God." Kabbalistically, this means to "unify the Name of God" (Yichud Hashem Elohim). As we learn what these measurements represent, we "connect together" the various aspects of the Temple. This is how we can "build the Temple" by studying it.

GEMATRIA As we know, the letters of the Hebrew alphabet correspond to various numbers. This line of study is called Gematria, a word with Greek origins, similar to "Geometry." The individual letters also have other allegorical and metaphysical meanings. They also combine to form both words which carry additional meaning - such as the various Names of God, as well as mathematical formulas. (Interestingly, the top physicists in the world today tell us that everything in the cosmos can be explained in terms of mathematical equations.) There is more to Gematria than just letters equaling numbers however. It is common knowledge that Gematria is the study of the numerical value of the letters and words of the Hebrew Torah. What is not generally realized is that Gematria, like geometry, is also the mathematics of space. 1	LETTER	VALUE
	Aleph	1
	Beth	2
	Gimel	3
	Daleth	4
	He	5
	Vau	6
	Zayin	7
	Cheth	8
	Teth	9
	Yod	10
	Caph	20 (final = 500)
	Lamed	30
	Mem	40 (final = 600)
	Nun	50 (final = 700)
	Samekh	60
	Ayin	70
	Pe	80 (final = 800)
	Tzaddi	90 (final = 900)
	Qoph	100
	Resh	200
	Shin	300
	Tau	400

THE GATE TO THE HOLY OF HOLIES: There are many aspects of the Millennial Temple that can be measured. For the purpose of this study, we will focus on the gate to the Holy of Holies. As mentioned earlier, the Sephirah of Tipheret is often associated with the concept of "gate," particularly on the side of the east as is the entrance to the Holy of Holies. The dimensions of this gate are given as six cubits by seven cubits:Ezekiel 41:3 - Then went he inward, and measured the post of the door, two cubits; and the door, six cubits; and the breadth of the door, seven cubits…………..As discussed in our previous studies, the number "6" is closely associated with the Sephirah of Tipheret. i.e., Tipheret represents the Vav ("V") in YHVH, which has a numerical value of six. Tipheret is also sixth Sephirah and represents the synthesis of the six Sephirah of Ze'er Anpin (Chesed, Gevurah, Tipheret, Netzah, Hod, Yesod), when they are not united with Malkhut, the last of the "lower seven" Sephirot.The number "7" in Gematria is associated with "completion," This occurs when Ze'er Anpin (specifically Tipheret), is joined with its bride, Malkut, thus completing the unity of the lower seven Sephirot. …………Thus, the gate to the Holy of Holies in the Millennial Temple is representative of the final union between the groom (Tipheret) and bride (Malkhut). This is reflected in the dimensions of the gate, which are 6 cubits (representing Ze'er Anpin, the incomplete arrangement), by 7 cubits, (representing the completed arrangement that includes the bride, Malkhut/Shekinah). Besides their association with the union of Tipheret and Malkhut, the numbers 6 and 7 are also important in term of their product. The product of 6 and 7 (6 multiplied by 7) is 42, a number which we have already discussed the importance of in an earlier study, as Tipheret is linked to the "Forty-two letter name of God."…(Recall the "frustration" of the Shekinah mention above in, Midrash Rabbah - The Song of Songs I:41, which depicts the "42" legs of the journey outside of the land.) As mentioned earlier, the Sephirah of Tipheret is associated with the idea of a "gate" one must pass through to move upward spiritually. Recall also, that Tipheret is the Sephirah of Truth. (i.e., You can fool yourself as to who you think you are at the ego-level of Yesod, but you won't fool God at Tipheret!). The Talmud and Zohar pull these themes together in these passages: Talmud - Mas. Kiddushin 71a - The forty-two lettered Name is entrusted only to him who is pious, meek, middle-aged, free from bad temper, sober, and not insistent on his rights. And he who knows it, is heedful thereof, and observes it in purity, is beloved above and popular below, feared by man, and inherits two worlds, this world and the future world….Zohar 3:256b - This is the gate to Hashem, the righteous walk through it. As Tipheret in Azilut is also the Head of Creation (the Keter of Beriah) in Metatron, the Forty-two letter name is directly tied to creation and to Metatron (i.e. Messiah): Soncino Zohar, Bereshith, Section 1, Page 30a - AND THE EARTH WAS VOID AND WITHOUT FORM. This describes the original state-as it were, the dregs of ink clinging to the point of the pen-in which there was no subsistence, until the world was graven with forty-two letters, all of which are the ornamentation of the Holy Name…………….Soncino Zohar, Bereshith, Section 1, Page 16a - Up to this point only extend the allusions to the Most Mysterious who carves out and builds and vivifies in mysterious ways, through the esoteric explanation of one verse. From this point onwards bara shith, “he created six”, from the end of heaven to the end thereof, six sides which extend from the supernal mystic essence, through the expansion of creative force from a primal point. Here has been inscribed the mystery of the name of forty-two letters……Soncino Zohar, Bereshith, Section 1, Page 8b - “And in the Egyptian's hand was a spear like a weaver's beam” (I Chr. XI, 23). This alludes to the divine rod which was in Moses’ hand, and on which there was engraved the divine ineffable Name radiating in various combinations of letters. These same letters were in possession of Bezalel, who was called “weaver”, and his school, as it is written: “Them hath he filled with wisdom of heart... of the craftsman and the skilled workman, and the weaver, etc.” (Exod. XXXV, 35). So that rod had engraved on it the ineffable Name on every side, in forty-two various combinations, which were illumined in different colours. …………..Soncino Zohar, Bereshith, Section 1, Page 27a “And God showed him a tree” (Ibid.); this is a tree of life, and through it “the waters were sweetened”. Similarly of Moses it is written, “And the staff of God was in his hand.” This rod is Metatron, from one side of whom comes life and from the other death…..In summation, this gate to the Holy of Holies in the Millennial Temple is equated with the forty-two letter Name of God and with Metatron (Messiah), who is the Divine Son. Those who walk through this gate (Zohar 3:256b - above) enter eternity with God. Again, Yeshua spoke of Himself in these Kabbalistic terms:

John 10:7-9 - Therefore Yeshua said again, "I tell you the truth, I am the gate for the sheep. All who ever came before me were thieves and robbers, but the sheep did not listen to them. I am the gate; whoever enters through me will be saved. He will come in and go out, and find pasture………….As the forty-two letter Name is also associated with advent of creation (which "groans" for tikkun/restoration - Romans 8:22), the "completed gate" of Ezekiel's Temple reflects this state of restored creation.

1. Secrets of the Future Temple (Mishkney Elyon), by Rabbi Moshe Chaim Luzzatto, translated by Avraham Yehoshua ben Yakov Greenbaum, The Temple Institute and Azamra Institute, Jerusalem, 2000, p. 41.

ReadingEze 43:10-27 “Son of man, explain the House to the house of Yisra’ĕl, and when they are ashamed of their crookednesses, they shall measure the measurements. .................;In the book of Shmu’el, Saul didn’t understand the way of יהוה. His carnal nature was to please men and not Elohim (verses 22-23) and so sinned against Elohim and lost his Kingship. Saul is a picture of the Pharisee who look “good” from outside but inside were corrupted doing their own plan…………..1Sa15:1 And Shemu’ĕl said to Sha’ul, “יהוה sent me to anoint you sovereign over His people, over Yisra’ĕl. And now, listen to the voice of the words of יהוה. 1Sa 15:2 “Thus said יהוה of hosts, ‘I shall punish Amalĕq for what he did to Yisra’ĕl, how he set himself against him on the way when he came up from Mitsrayim.

1Sa 15:3 ‘Now go, and you shall smite Amalĕq and put under the ban all that he has, and you shall not spare them, and put to death from man to woman, from infant to nursing child, from ox to sheep, from camel to donkey.’ ” 1Sa 15:4 Then Sha’ul summoned the people and mustered them in Tela’im, two hundred thousand foot soldiers and ten thousand men of Yehuḏah. 1Sa 15:5 and Sha’ul came to a city of Amalĕq, and lay in wait in the wadi. 1Sa 15:6 and Sha’ul said to the Qĕynites, “Go, turn aside, come down from among the Amalĕqites, lest I destroy you with them. For you did show kindness to all the children of Yisra’ĕl when they came up out of Mitsrayim.” So the Qĕynites turned aside from the midst of the Amalĕqites. 1Sa 15:7 and Sha’ul smote the Amalĕqites, from Ḥawilah all the way to Shur, which is before Mitsrayim. 1Sa 15:8 and he caught Aḡaḡ sovereign of the Amalĕqites alive, and put under the ban all the people with the edge of the sword. 1Sa 15:9 but Sha’ul and the people spared Aḡaḡ and the best of the sheep, and the cattle, and the fatlings, and the lambs, and all that was good, and would not put them under the ban. But all goods despised and worthless, that they put under the ban. 1Sa 15:10 and the word of יהוה came to Shemu’ĕl, saying, 1Sa 15:11 “I am grieved that I have set up Sha’ul as sovereign, for he has turned back from following Me, and has not performed My words.” And it displeased Shemu’ĕl, and he cried to יהוה all night. 1Sa 15:12 and Shemu’ĕl rose early in the morning to meet Sha’ul, and it was told to Shemu’ĕl, saying, “Sha’ul went to Karmel, and see, he set up a monument for himself, then turned and passed over, and went down to Gilgal.” 1Sa 15:13 and Shemu’ĕl came to Sha’ul, and Sha’ul said to him, “Blessed are you of יהוה! I have performed the word of יהוה.” 1Sa 15:14 but Shemu’ĕl said, “What then is this bleating of the sheep in my ears, and the lowing of the cattle which I hear?” 1Sa 15:15 and Sha’ul said, “They have brought them from Amalĕq, because the people spared the best of the sheep and the cattle, to slaughter to יהוה your Elohim. And the rest we have put under the ban.” 1Sa 15:16 and Shemu’ĕl said to Sha’ul, “Wait, and let me declare to you what יהוה said to me last night.” And he said to him, “Speak.” 1Sa 15:17 and Shemu’ĕl said, “Though you were little in your own eyes, were you not head of the tribes of Yisra’ĕl? And did not יהוה anoint you sovereign over Yisra’ĕl? 1Sa 15:18 “and יהוה sent you on the way, and said, ‘Go, and you shall put under the ban the sinners, the Amalĕqites, and fight against them until they are consumed.’ 1Sa 15:19 “and why did you not obey the voice of יהוה, but swooped down on the spoil, and did evil in the eyes of יהוה?” 1Sa 15:20 and Sha’ul said to Shemu’ĕl, “I did obey the voice of יהוה, and I went on the way on which יהוה sent me, and brought back Aḡaḡ sovereign of Amalĕq, and I put Amalĕq under the ban. 1Sa 15:21 “But the people took of the spoil, of the sheep and cattle, the best of that which should have been put under the ban, to slaughter to יהוה your Elohim in Gilgal.” 1Sa 15:22 Then Shemu’ĕl said, “Does יהוה delight in burnt offerings and slaughterings, as in obeying the voice of יהוה? Look, to obey is better than an offering, to heed is better than the fat of rams. 1Sa 15:23 “For rebellion is as the sin of divination, and stubbornness is as wickedness and idolatry. Because you have rejected the word of יהוה, He also does reject you as sovereign.” 1Sa 15:24 and Sha’ul said to Shemu’ĕl, “I have sinned, for I have transgressed the command of יהוה and your words, because I feared the people and listened to their voice. 1Sa 15:25 “And now, please pardon my sin, and return with me, and let me bow myself to יהוה.” 1Sa 15:26 but Shemu’ĕl said to Sha’ul, “I do not return with you, for you have rejected the word of יהוה, and יהוה does reject you from being sovereign over Yisra’ĕl.”

1Sa 15:27 and as Shemu’ĕl turned around to go away, Sha’ul seized the edge of his robe, and it tore. 1Sa 15:28 and Shemu’ĕl said to him, “יהוה has torn the reign of Yisra’ĕl from you today, and has given it to a neighbour of yours, better than you.

1Sa 15:29 “Moreover, the Eminence of Yisra’ĕl does not lie nor relent. For He is not a man, that He should relent.” 1Sa 15:30 Then he said, “I have sinned. But esteem me now, please, before the elders of my people and before Yisra’ĕl, and return with me, and I shall bow myself to יהוה your Elohim.”1Sa 15:31 and Shemu’ĕl turned back after Sha’ul, and Sha’ul bowed himself to יהוה. 1Sa 15:32 and Shemu’ĕl said, “Bring Aḡaḡ sovereign of the Amalĕqites here to me.” So Aḡaḡ came to him delightedly, and Aḡaḡ said, “Truly, the bitterness of death has turned aside.” 1Sa 15:33 and Shemu’ĕl said, “As your sword bereaved women, let your mother be bereaved among women too.” Shemu’ĕl then hewed Aḡaḡ to pieces before יהוה in Gilgal. 1Sa 15:34 and Shemu’ĕl went to Ramah, while Sha’ul went up to his house at Giḇʽah of Sha’ul.

1Sa 15:35 and Shemu’ĕl did not see Sha’ul again until the day of his death, for Shemu’ĕl mourned for Sha’ul. And יהוה was grieved that He had made Sha’ul to reign over Yisra’ĕl. Mat 5:14 “You are the light of the world. It is impossible for a city to be hidden on a mountain. Mat 5:15 “Nor do they light a lamp and put it under a basket, but on a lampstand, and it shines to all those in the house. Mat 5:16 “Let your light so shine before men, so that they see your good works and praise your Father who is in the heavens..........Josephus, Antiquities of the Jews

BOOK THREE CHAPTER 7

CONCERNING THE GARMENTS OF THE PRIESTS, AND OF THE HIGH PRIEST.

1. THERE were peculiar garments appointed for the priests, and for all the rest, which they call Cohanoeoe [-priestly] garments, as also for the high priests, which they call Cahanoeoe Rabbae, and denote the high priest's garments. Such was therefore the habit of the rest. But when the priest approaches the sacrifices, he purifies himself with the purification which the law prescribes; and, in the first place, he puts on that which is called Machanase, which means somewhat that is fast tied. It is a girdle, composed of fine twined linen, and is put about the privy parts, the feet being to be inserted into them in the nature of breeches, but above half of it is cut off, and it ends at the thighs, and is there tied fast.

2. Over this he wore a linen vestment, made of fine flax doubled: it is called Chethone, and denotes linen, for we call linen by the name of Chethone. This vestment reaches down to the feet, and sits close to the body; and has sleeves that are tied fast to the arms: it is girded to the breast a little above the elbows, by a girdle often going round, four fingers broad, but so loosely woven, that you would think it were the skin of a serpent. It is embroidered with flowers of scarlet, and purple, and blue, and fine twined linen, but the warp was nothing but fine linen. The beginning of its circumvolution is at the breast; and when it has gone often round, it is there tied, and hangs loosely there down to the ankles: I mean this, all the time the priest is not about any laborious service, for in this position it appears in the most agreeable manner to the spectators; but when he is obliged to assist at the offering sacrifices, and to do the appointed service, that he may not be hindered in his operations by its motion, he throws it to the left, and bears it on his shoulder. Moses indeed calls this belt Albaneth; but we have learned from the Babylonians to call it Emia, for so it is by them called. This vestment has no loose or hollow parts any where in it, but only a narrow aperture about the neck; and it is tied with certain strings hanging down from the edge over the breast and back, and is fastened above each shoulder: it is called Massabazanes.

3. Upon his head he wears a cap, not brought to a conic form nor encircling the whole head, but still covering more than the half of it, which is called Masnaemphthes; and its make is such that it seems to be a crown, being made of thick swathes, but the contexture is of linen; and it is doubled round many times, and sewed together; besides which, a piece of fine linen covers the whole cap from the upper part, and reaches down to the forehead, and hides the seams (junction, suture) of the swathes (bandage, dress), which would otherwise appear indecently: this adheres closely upon the solid part of the head, and is thereto so firmly fixed, that it may not fall off during the sacred service about the sacrifices. So we have now shown you what is the habit of the generality of the priests.

4. The high priest is indeed adorned with the same garments that we have described, without abating one; only over these he puts on a vestment of a blue color. This also is a long robe, reaching to his feet, [in our language it is called .Meeir,] and is tied round with a girdle, embroidered with the same colors and flowers as the former, with a mixture of gold interwoven. To the bottom of which garment are hung fringes, in color like pomegranates, with golden bells (see explanations13) by a curious and beautiful contrivance; so that between two bells hangs a pomegranate, and between two pomegranates a bell. Now this vesture was not composed of two pieces, nor was it sewed together upon the shoulders and the sides, but it was one long vestment so woven as to have an aperture for the neck; not an oblique one, but parted all along the breast and the back. A border also was sewed to it, lest the aperture should look too indecently: it was also parted where the hands were to come out.

5. Besides these, the high priest put on a third garment, which was called the Ephod, which resembles the Epomis of the Greeks. Its make was after this manner: it was woven to the depth of a cubit, of several colors, with gold intermixed, and embroidered, but it left the middle of the breast uncovered: it was made with sleeves also; nor did it appear to be at all differently made from a short coat. But in the void place of this garment there was inserted a piece of the bigness of a span, embroidered with gold, and the other colors of the ephod, and was called Essen, [the breastplate,] .which in the Greek language signifies the Oracle. This piece exactly filled up the void space in the ephod. It was united to it by golden rings at every corner, the like rings being annexed to the ephod, and a blue riband was made use of to tie them together by those rings; and that the space between the rings might not appear empty, they contrived to fill it up with stitches of blue ribands. There were also two sardonyxes upon the ephod, at the shoulders, to fasten it in the nature of buttons, having each end running to the sardonyxes of gold, that they might be buttoned by them. On these were engrave the names of the sons of Jacob, in our own country letters, and in our own tongue (Hebrew), six on each of the stones, on either side; and the elder sons' names were on the right shoulder. Twelve stones also there were upon the breast-plate, extraordinary in largeness and beauty; and they were an ornament not to be purchased by men, because of their immense value. These stones, however, stood in three rows, by four in a row, and were inserted into the breastplate itself, and they were set in ouches of gold, that were themselves inserted in the breastplate, and were so made that they might not fall out low the first three stones were a sardonyx, a topaz, and an emerald. The second row contained a carbuncle, a jasper, and a sapphire. The first of the third row was a ligure, then an amethyst, and the third an agate, being the ninth of the whole number. The first of the fourth row was a chrysolite, the next was an onyx, and then a beryl, which was the last of all. Now the names of all those sons of Jacob were engraven in these stones, whom we esteem the heads of our tribes, each stone having the honor of a name, in the order according to which they were born. And whereas the rings were too weak of themselves to bear the weight of the stones, they made two other rings of a larger size, at the edge of that part of the breastplate which reached to the neck, and inserted into the very texture of the breastplate, to receive chains finely wrought, which connected them with golden bands to the tops of the shoulders, whose extremity turned backwards, and went into the ring, on the prominent back part of the ephod; and this was for the security of the breastplate, that it might not fall out of its place. There was also a girdle sewed to the breastplate, which was of the fore mentioned colors, with gold intermixed, which, when it had gone once round, was tied again upon the seam, and hung down. There were also golden loops that admitted its fringes at each extremity of the girdle, and included them entirely. 6. The high priest's mitre was the same that we described before, and was wrought like that of all the other priests; above which there was another, with swathes of blue embroidered, and round it was a golden crown polished, of three rows, one above another; out of which arose a cup of gold, which resembled the herb which we call Saccharus; but those Greeks that are skillful in botany call it Hyoscyamus. Now, lest any one that has seen this herb, but has not been taught its name, and is unacquainted with its nature, or, having known its name, knows not the herb when he sees it, I shall give such ,as these are a description of it. This herb is oftentimes in tallness above three spans, but its root is like that of a turnip (for he that should compare it thereto would not be mistaken); but its leaves are like the leaves of mint. Out of its branches it sends out a calyx, cleaving. to the branch; and a coat encompasses it, which it naturally puts off when it is changing, in order to produce its fruit. This calyx is of the bigness of the bone of the little finger, but in the compass of its aperture is like a cup. This I will further describe, for the use of those that are unacquainted with it. Suppose a sphere be divided into two parts, round at the bottom, but having another segment that grows up to a circumference from that bottom; suppose it become narrower by degrees, and that the cavity of that part grow decently smaller, and then gradually grow wider again at the brim, such as we see in the navel of a pomegranate, with its notches. And indeed such a coat grows over this plant as renders it a hemisphere, and that, as one may say, turned accurately in a lathe, and having its notches extant above it, which, as I said, grow like a pomegranate, only that they are sharp, and end in nothing but prickles. Now the fruit is preserved by this coat of the calyx, which fruit is like the seed of the herb Sideritis: it sends out a flower that may seem to resemble that of poppy. Of this was a crown made, as far from the hinder part of the head to each of the temples; but this Ephielis, for so this calyx may be called, did not cover the forehead, but it was covered with a golden plate, (read explanation14) which had inscribed upon it the name of God in sacred characters. And such were the ornaments of the high priest.

7. Now here one may wonder at the ill-will which men bear to us, and which they profess to bear on account of our despising that Deity which they pretend to honor; for if any one do but consider the fabric of the tabernacle, and take a view of the garments of the high priest, and of those vessels which we make use of in our sacred ministration, he will find that our legislator was a divine man, and that we are unjustly reproached by others; for if any one do without prejudice, and with judgment, look upon these things, he will find they were every one made in way of imitation and representation of the universe. When Moses distinguished the tabernacle into three parts, (15) and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men. And when he ordered twelve loaves to be set on the table, he denoted the year, as distinguished into so many months. By branching out the candlestick into seventy parts, he secretly intimated the Decani, or seventy divisions of the planets; and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number. The veils, too, which were composed of four things, they declared the four elements; for the fine linen was proper to signify the earth, because the flax grows out of the earth; the purple signified the sea, because that color is dyed by the blood of a sea shell-fish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire. Now the vestment of the high priest being made of linen, signified the earth; the blue denoted the sky, being like lightning in its pomegranates, and in the noise of the bells resembling thunder. And for the ephod, it showed that God had made the universe of four elements; and as for the gold interwoven, I suppose it related to the splendor by which all things are enlightened. He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place of the world. And the girdle which encompassed the high priest round, signified the ocean, for that goes round about and includes the universe. Each of the sardonyxes declares to us the sun and the moon; those, I mean, that were in the nature of buttons on the high priest's shoulders. And for the twelve stones, whether we understand by them the months, or whether we understand the like number of the signs of that circle which the Greeks call the Zodiac, we shall not be mistaken in their meaning. And for the mitre, which was of a blue color, it seems to me to mean heaven; for how otherwise could the name of God be inscribed upon it? That it was also illustrated with a crown, and that of gold also, is because of that splendor with which God is pleased. Let this explication (16) suffice at present, since the course of my narration will often, and on many occasions, afford me the opportunity of enlarging upon the virtue of our legislator.

ENDNOTES

(13) The use of these golden bells at the bottom of the high priest's long garment, seems to me to have been this: That by shaking his garment at the time of his offering incense in the temple, on the great day of expiation, or at other proper periods of his sacred ministrations there, on the great festivals, the people might have notice of it, and might fall to their own prayers at the time of incense, or other proper periods; and so the whole congregation might at once offer those common prayers jointly with the high priest himself to the Almighty See Luk_1:10; Rev_8:3-4. Nor probably is the son of Sirach to be otherwise understood, when he says of Aaron, the first high priest, Ecelus. 45:9, "And God encompassed Aaron with pomegranates, and with many golden bells round about, that as he went there might be a sound, and a noise made that might be heard in the temple, for a memorial to the children of his people."

(14) The reader ought to take notice here, that the very Mosaic Petalon, or golden plate, for the forehead of the Jewish high priest, was itself preserved, not only till the days of Josephus, but of Origen; and that its inscription, Holiness to YEHOVAH, was in the Samaritan characters. See Antiq. B. VIII. ch. 3. sect. 8, Essay on the Old Test. p. 154, and Reland, De pol. Templi, p. 132.

(15) When Josephus, both here and ch. 6. sect. 4, supposes the tabernacle to have been parted into three parts, he seems to esteem the bare entrance to be a third division, distinct from the holy and the most holy places; and this the rather, because in the temple afterward there was a real distinct third part, which was called the Porch: otherwise Josephus would contradict his own description of the tabernacle, which gives as a particular account of no more than two parts.

(16) This explication of the mystical meaning of the Jewish tabernacle and its vessels, with the garments of the high priest, is taken out of Philo, and fitted to Gentile philosophical notions. This may possibly be forgiven in Jews, greatly versed in heathen learning and philosophy, as Philo had ever been, and as Josephus had long been when he wrote these Antiquities. In the mean time, it is not to be doubted, but in their education they must have both learned more Jewish interpretations, such as we meet with in the Epistle of Barnabas, in that to the Hebrews, and elsewhere among the old Jews. Accordingly when Josephus wrote his books of the Jewish War, for the use of the Jews, at which time he was comparatively young, and less used to Gentile books, we find one specimen of such a Jewish interpretation; for there (B. VII. ch. 5. sect. 5) he makes the seven branches of the temple-candlestick, with their seven lamps, an emblem of the seven days of creation and rest, which are here emblems of the seven planets. Nor certainly ought ancient Jewish emblems to be explained any other way than according to ancient Jewish, and not Gentile, notions. See of the War, B. I. ch. 33. sect. 2.

TREE of LIFE

Basic (picture next page)

From the bottom, up:

At the bottom: Malkut the Kingdom, the entrance door

In the middle: Yesod the foundation i.e. Messiah , the Torah

The middle pillar Tiferet the Truth i.e. the place where Messiah stands the place where each of us must go through before entering eternal life! At this stage in our Journey there is no more places for lies but a pure and undefiled life.

Right and left from Yesod:

Right Netzah, the place of victory represented by Moshe

Left Hod the place of Glory represented by Aharon

Above Tiferet we find:

On the right side Chesed the place of mercy represented by Abaraham

On the left side Gewurah the place of strictness and judgment the place of HaSatan

One step above we find:

On the right Chochmah the place of wisdom no more for human condition but dwelling in Messiah יהושע

On the left Binah the place of understanding same as for wisdom, also dwelling in Messiah יהושע

On the top: Ketter which embed the perfect will of Elohim:

The sefirot (attrinute) of da’at (knowledge) is the result of Binah and Chochmah bringing knowledge to somebody.

Col 1:17 and he (יהושע) is before all things, and by him all things consist.Col 1:18 and he is the head of the body, the assembly: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.Col 1:19 for it pleased the Father that in him (יהושע) should all fullness dwell (ketter, binah and Chochmah, );.........To the believers Sha’ul writes:Col 1:9 for this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge (da’at) of his will (ketter) in all wisdom (chochmah) and spiritual understanding (binah);Col 1:10 That ye might walk worthy of the Master unto all pleasing, being fruitful in every good work, and increasing in the knowledge (da’at) of Elohim;Col 1:11 strengthened with all might, according to his glorious (hod) power, unto all patience and longsuffering with joyfulness;Col 1:12 giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:Col 1:13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom (Malkut) of his dear Son:Col 1:14 in whom we have redemption through his blood, even the forgiveness of sins: Col 1:15 who is the image of the invisible Elohim, the firstborn of every creature:

This is replicated in the Human body:

From the top to the bottom:

Ketter: The will seat in the head, the brain of man.

Binah the left part of man’s brain

Chochmah the right part of man’s brain

Gewurah the left shoulder

Chochmah the right shoulder

Tiferet the heart

Hod the left legs

Netzach the right legs

Yesod man’s membrum (sex)

Malchut the earthly Kingdom.

Da’at the sefirot of knowledge is reach when divine wisdom (Chochmah) comes together with divine understanding (Binah)...............Pro 1:1 The proverbs of Solomon the son of David, king of Israel;

Pro 1:2 To know wisdom (chochmah) and instruction; to perceive the words of understanding (Binah);

Pro 1:3 To receive the instruction of wisdom, justice, and judgment, and equity;

Pro 1:4 To give subtilty to the simple, to the young man knowledge (da’at) and discretion.

Pro 1:5 a wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels:Pro 9:1 Wisdom hath builded her house, she hath hewn out her seven pillars (Gewurah, Chesed, Tiferet, Hod, Netzach, and Malchut).:This is mystical but what our heavenly Father want us to understand.

Picture of the Mishkahn in the Wilderness (see next page)

May יהוה bless you through our Master יהושע as you keep the way of the Torah.

Comments can be sent to: d.c.danjan@gmail.com

Daniel ben Ya’acov Israel

Summary:

SERPENT – What does John/Yochanan said in the book Revelation concerning the serpent of old. He is called ______????? Just read Revelation 12:9

DOUBT – what does in the book James/Yacob written woncerning DOUBT??

Just read in your Bible James 1:6-8.

DISOBEDIENT – What does Paul quote from the Prophet Isaiah 65:2?? In the book of Romans concerning the disobedient sons?? Just read Romans 10:21.

GOOD – Which GOOD does Paul/Shaul in the book of Romans?? Just read Romans 7:12 – 13…1Timothy 1:8

This the common song Psalm 119:105 Thy word is a lamp unto my feet, and a light unto my path………now you compare this verse in Proverbs 6:23…

Conclusion: I challenge you to read your bible, Don’t let your bible just a DECORATION in your house. We may think while walking in this world,we are FREE from any religion. But mind you, Satan is SMARTER than us,he has not just slave us from what the WORLD has offer in us on earth(ALL what is been called modern today & etc.). But also what is in the Spiritual Realm(Ephesian 6:12) where he put us into bondage and slave. This our struggle to fight, we must overcome all this EVIL in the eyes of Elohim(God) by and through what he called GOOD.. to the Now after you read this short notes, Elohim will show you something if u have an open mind & heart. And you will understand what HE call GOOD., The Instruction,The Teaching in our way of life …If we understand what Elohim(God) call Good ..then we will understand the prophets,Yahshua(jesus), apostles and the disciples….So,IF your NOT open, ..then, once again this will just VEIL before in your eyes.