Scroll to Scroll Todays Parsha: #32: BaHar (at the mountain)

PART 1: THE LAST AND CURRENT TORAH PORTIONS

ANSWERS TO LAST WEEKS STUDY QUESTIONS (Emor):
1) Ezekiel 44:19 talks about transmitting sanctification to the people from the Set-apart
garments of the priests, but Haggai 2:11-14 seems to say the opposite, that the
unclean things defile the Set-apart objects. How do we resolve the apparent
contradiction, assuming there is one?
Ezekiel 44:19 When they go out into the outer court to the people, they will put off
their garments in which they have been ministering and lay them in the set apart
chambers so that they will not transmit Set-Apartness to the people through their
garments.
This is very curious because usually it works the other way around. How do you
transmit sanctification through clothing? In Haggai chapter 2:11-14 for example we
are told that unclean things will defile the set-apart ones rather than have the unclean
ones be made sanctified.
Thus said of hosts, Now, ask the priests concerning the Torah, saying, If
one bears set-apart meat in the fold of his garment, and with the edge he touches
bread or stew, or wine or oil, or any food, is it set-apart? And the priests
answered and said, No.
And Haggai said, If someone defiled by a dead body touches any of these, is it
defiled?
And the priests answered and said, It is defiled.
And Haggai answered and said, So is this people, and so is this nation before
Me, declares , and so is every work of their hands. And whatever they bring
near there is defiled. (Haggai 2:11-14 The Scriptures 1998)

The risk is the oppositethe Set-Apart becomes profane, except here. Why?
Because in another form this can be fatal, like touching the Ark of the Covenant
illegally and being killed, and many other examples in Tanakh. Its like electricity
going through your body for a fatal electric shock.
But in the Gospels we have one woman who touches Yshua from his tzit tzit and
gets healed. She is lucky to be alivebecause Yshua found and blessed her to
minimize damage from the power going out of him without it being uncontrolled.
Yshua is a transformer for his own raw power. He adjusted the power after finding
her to in effect save her life.
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Because Yshua is at the top of his game, in some cases, he can heal with a word or
at a distance, but always through actively controlling it. The power though was not in
his clothes but in him, whereas the priests had no power in themselves, but in the
garments that were processed according to Abba YHWHs command. Its a beautiful
image, that though drained he thought of the woman rather than his own fatigue. He
finds her, helps her and blesses her.
As should we! When we provide comfort to others, we let our power shine from
within us, who we are in Yshua, rather than by what we wear.
2) How is the command for a priest not to take a divorced woman for wife in Leviticus
21:4 different from the later ruling in Deuteronomy 24:1-3?
Deuteronomy 24:1-3 specifically talks about putting a written certificate
(KERITUTH) in the womans hand and sending her (SHALACH) away. Leviticus
however only references the sending away and not the certificate. So the priest may
not marry an abandoned woman because if the marriage is still intact the husband
might call her back and claim her. The text does not specifically cover a woman
with a certificate, because that word (KERITHUTH) is different from this word in
Leviticus for divorce which is GARASH, to abandon, send away. On the other
hand it is possible that both forms of divorce are intended in Leviticus, technically
speaking it is described by totally different Hebrew words.
3) We saw recently that the death of Aarons two sons while offering strange fire may
have led to an official prohibition against drunkenness for future priests. However, in
this portion we have another regulation that was inspired by an actual problematic
event. What was that event and what is the regulation?
And the high priest among his brothers, on whose head the anointing oil was
poured and who is ordained to wear the garments, does not unbind his head nor
tear his garments, nor come near any dead body, nor defile himself for his father
or his mother, nor go out of the set-apart place, nor profane the set-apart place of
his Elohim, for the sign of dedication of the anointing oil of his Elohim is upon
him. I am . (Leviticus 21:10-12, The Scriptures 1998)
This is actually the same event, the death of the two sons, but the regulation was
expounded on from there. Originally, Aaron, Eleazar and Ithamar were commanded
not to touch the corpses or tear their clothes or mourn. But in its codification, it is
expanded to also include the father and mother.the inclusion of siblings and sons
was covered in the original command earlier.
4) The city of Colossae had a large Jewish population that was famous for a very special
item. What was that item?

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Colossae was actually named after colosiinus, a wool of blue or purple dye that may
have been related either to tzit tzit production, or if dyed darker, a kind of Phoenician
royal purple that was also highly prized in the ancient world.
5) Other than our discussion during the parsha, what is my rationale for when the omer
count begins, which is to say, on the 16th, rather than being fixed to the morrow after
the weekly Shabbat, or Sunday?
My rationale is basically this
1) morrow after the Shabbat refers to the next most immediate Sabbath from
Pesach, and the 15th is a high Shabbat.
2) If Moshe meant the first day of the week after Pesach he would have said so
directly because he gives specific days everywhere else. The vagueness proves
its a floating day.
3) The 16th of Abib for the omer count is confirmed by the historian Josephus, who
was a Pharisee and a priest, and an eyewitness to first century Temple practice.
But on the second day of unleavened bread, which is the sixteenth day of the
month, they first partake of the fruits of the earth, for before that day they do not
touch them. And while they suppose it proper to honour God, from whom they
obtain this plentiful provision, in the first place, they offer the first-fruits of their
barley (Antiquities, 3:250)
AND NOW FOR THIS WEEKS PORTION
1) Meaning of this weeks Torah portion and summary of contents:
BaHar means at the mountain, from which Abba YHWH gives this series of
instructions. It concerns itself with the intricate Jubilee and Land Sabbath rules,
which I will be discussing from Torah and giving my take on them in the Wheel of
Stars system.
Read Parsha (English-Leviticus 25:1-26:2). This week, we will read the entire
portion together.
2) Play by Play commentary where appropriate.

Vayedaber Yahweh el-Moshe behar Sinay lemor.

Daber el-beney Yisra'el ve'amarta alehem ki tavo'u el-ha'arets asher
ani noten lachem veshavetah ha'arets Shabat l'Yahweh.
3) Point out key Hebrew words/terms. Color Commentary:

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BAHAR SINAY (25:1) = on or at the mountain. The more probable reading is that
the Israelites are still at the base of Mount Sinai for the second of two years there
Note on Leviticus 25:3-4: Here we see the establishment of the Land Sabbath or
Shemittah system, which is BEFORE the first Jubilee. Contrast this though with the
rules for Jubilee Zero which we saw in last weeks portion. Jubilee Zero, which I will
explain in greater detail later, is the first 50 year period between the entrance into
Canaan and the completion of year 50, or Jubilee 1.
VEHAYETAH SHABAT HAERETZ LACHEM LEOCHLAH (25:5) = (Whatever
grows during) the time the land is resting you may eat. This is an important detail that
often gets missed. People wonder how did the Israelites sustain themselves for two
years (#49 and #50). They simply could not SOW during this time, but they could eat
whatever the land produced on its own.
Note on 25:8-9: This phraseology is very clear in the Hebrew:
VESAFARTA LECHA SHEVA SHABTOT SHANIM
(And count/record/reckon for yourselves seven periods of seven years each)
SHEVA SHANIM SHEVA PAMIM
(that is, seven years times seven)
VEHAYU LECHA SHEVA SHABTOT HASHANIM
(and it will be that seven Shabbat cycles of years is)
TESHA VEARBAIM SHANAH
(nine and forty years)
From year 49 25:9 counts to the 10th day of the 7th month, which is to say 10 Tishri,
or Yom Kippur, when the shofar is sounded and the next spring is declared a Jubilee
or Yovel year. That Yovel year will effectively cover the harvest season from the
start of spring to the end of fall, but it will actually last until the next spring harvest.
Hidden then within this Jubilee pattern are both spring to spring and fall to fall
reckonings for the year.
Note on 25:10. Bible.ort.org says the following
all over the world
(Rosh HaShanah 9b). Literally, 'for the land and all who live on it.' Jubilee was only
in force as long as the majority of tribes owned their hereditary lands; thus, it ceased
to be in force after the ten tribes were exiled (Arukhin 32b; Yad, Shemitah 10:8). The
laws of Hebrew slaves and houses in walled cities were also in force only as long as
the jubilee (Arukhin 29a; Yad, Shemitah 10:9).
To my mind, this is exactly the WRONG attitude that got Israel into trouble in the
first place (Leviticus 26:34)! Eternal residence is assumed by Abba YHWH as is
eternal obedience that keeps Israel in the land. The Northern Tribes leaving should

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have been a wakeup call for the southern kingdom to be extra careful here. Instead,
they also sinned and the result was the same: Exile.
25:14 neither of you is to exploit the other pictures universal justice and equality
with regards to the material world.
Special Note on Leviticus 25:20-22
First, by the term harvest, I am talking about gathering produce that had been
deliberately seeded in the previous season. If it has NOT been seeded in the previous
season, you are just picking what the land produces naturally, i.e. WITHOUT your
seeding, planning what to plant where and so on.
In terms of the Scripture, the phrase I will produce enough crops for three years is
properly explained below. Remembering that Israel sows in FALL and reaps in SPRING,
it works like this for a Shemittah (Land Sabbath):
Year 6: (Spring to Spring)
Do NOT sow the previous fall (year 6).
Year 7:
Do NOT reap at the start of next spring (start of year 7).
Do NOT sow during the fall for the next spring (still in year 7).
Year 8:
You MAY harvest whats there, but remember, no extra sowing was done the
previous fall. You are ONLY harvesting what grew of itself (start of year 8).
However, because its year 8, that fall you may harvest your grapes and also
you may sow barley seed for the next spring.
Year 9:
New crops come in that were sown the previous fall.
However, for a Shemittah to Jubilee (49-50-New 1) it works this way:
Year 48:
Normal spring harvest and sowing for fall later that year.
Normal fall grape harvest, BUT you cannot sow for the next spring (barley in year
49).

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Year 49:

No harvest for spring as this year starts; pick what the land has growing naturally.
No sowing for fall crops.
In fall, eat only what grows of itself.
Also in fall do NOT sow for the next spring.

Year 50:
In spring, eat only what the land produces, and do no sow for fall.
In fall, pick only what grows of itself.
But also in fall, seed for the next spring.
New Year 1:
Normal harvest and seeding cycle resumes.
25:23 the land belongs to Me, you are only foreigners and temporary residents with me.
Jews and all of Israel are referred to as ger toshav with Abba YHWH. The universal
commonwealth of all of Yisrael is embodied in all human life that sojourns in time and
space only for a finite season. Abba YHWH chose the Jewish world to instruct and
reveal these elements to so the rest of the world could learn the nature of human life in
this life and the olam haba.
USEDEH MIGRASH AREYHEM LO YIMACHER KI-ACHUZAT OLAM HU
LAHEM (25:34) = Likewise, the open areas surrounding their cities they may not
permanently sell for it is their eternal inheritance. This open area is 3000 cubits, or 18 x
3000 inches (54,000 inches) = 4,500 feet/1500 yards = 0.85 of a mile. See Numbers
35:4-5.
25:35: if a member of your people has become poor you are to assist him as you would
a ger or toshav. A picture of Abba YHWHs perfect righteous financial banking system
that elevates human life and dignity. The literal Hebrew says, You shall let him live with
you, i.e. support him by having him as a servant in your house, earning his keep and
food.
25:36: do not charge interest or profit from him, but fear Elohim, so that your brother
can continue living with you. The FEAR Elohim is demonstrated by loving our brothers.
We LOVE those whom Abba YHWH loves. The FEAR of Elohim imparts the mind of
Mashiyach within us, through which we seek the common good of all humankind.
Money and wealth tests the higher worlds, the more Divine elements of compassion and
love within us for each other.
ET-KASPECHA LO-TITEN LO BENESHECH UVEMARBIT LO TITEN
OCHLECHA (25:37) = Do not make him pay advanced interest from your money and do
not give him food for which he will have to pay accrued interest. To make a profit off of
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someone starving is a horrific sin. The righteous thing to do is to give your brother
Israelite a job so they can earn your food through work rather than get them further into
debt by giving them food and charging interest for it. If you do this, all you will
accomplish will be making things worse for your brother in need.
O-DODO O-VEN DODO YIGALENU (25:49) = His uncle or his cousin WILL redeem
him. This is a command, not an option. If the man in question does not have the means to
redeem himself on his own but his nearest kin does have the means, it is the obligation of
that uncle or cousin to do so.
KI LI VENEY YISRAEL AVADIM AVADEY (25:55) = for the sons of Israel are
actually My slaves. This is the only instance where Abba YHWH claims Israel as His
slaves, as their ownership was transferred from one human king to the King of Kings.
The difference though between YHWH and pharaoh is that Israel is also counted as His
AM SEGULAH (treasured possession) and as His children that He passes inheritance on
to. So these slaves have authority and prestige in a way the worlds slaves do not.
26:2 the parsha ends with Keep my Shabbats, and revere My sanctuary; I am YHWH.
Three separate Commandments. Shabbat is the moment of Divine rest that connects us to
the Father. The Sanctuary is a picture of Mashiyach. I am YHWH is a Commandment to
love Abba YHWH and worship Him alone.
Special Mini Focus #1:
Consolidating the Lists of the Apostles!
One of the more surprising things I have observed over the years is that, in spite of the
great talents of many Hebrew Roots and Christian leaders, there still seems to be at least
minor confusion on the names of the 12 Apostles, primarily because there are more than
one name for many of the Twelve and/or because many of them share the same first
name. So lets sort all this out right now!
1) Shimon Bar Yonah, a.k.a. Keefa (Peter), a nickname meaning rock (Matthew
4:18, 10:2, many others).
2) Andrew Bar Yonah, brother of Shimon Keefa (Matthew 4:18, 10:2, many others).
3) Yaakov Bar Zawdee, a.k.a. James the Great (Matthew 4:18, 10:2, many
others).
4) Yochanan Bar Zawdee, brother of Yaakov (Matthew 4:18, 10:2, many others).
5) Peleepos of Beth Saida (Matthew 10:3, Yochanan 1:44, 12:21, many others).
6) Thomas, a.k.a. Didymos in Greek (both Aramaic and Greek names mean the
twin. Very ancient extra-biblical tradition, east and west, say his given name was
Yehuda (Matthew 10:3, Mark 3:18, Luke 6:15,Yochanan 11:16, 14:5, 20:24-28,
21:2, Acts 1:13).
7) Nathanael Bar Tulmay, a.k.a. Bartholomew (Matthew 10:3, Mark 3:18, Luke
6:14, Yochanan 1:45-49; 21:2, Acts 1:13).

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8) Matthew Bar Khalpai [Alphaeus], a.k.a. Levi (Matthew 9:9, 10:3, Mark 3:18,
Luke 6:15, Acts 1:13; also for the Levi name see, Mark 2:14, Luke 3:24, 5:27-29).
Matthew is also the brother of the other Yaakov, son of Khalpai [Alphaeus].
9) Yaakov Bar Khalpai, brother of Matthew-Levi the tax collector, Yaakov is a.k.a.
James the Less; but this latter name is sometimes also wrongly applied to
Yshuas half-brother, Yaakov Ha- Tzadik (James the Just, head of the Jerusalem
Assembly). However, the father of both Matthew and Yaakov, who is called
Khalpai or Alphaeus, also has another name, Yaakov (Luke 6:16, Acts 1:13).
10) Thaddeus (Aramaic Tawdi, Matthew 10:3, Mark 3:18), a.k.a. Levi (Matthew
10:3).
11) Shimon the Zealot (Sicarii, Skaryota, Iscariot), father of the traitor Yehuda, a.k.a.
Shimon the Canaanite because in both Greek and Aramaic Canaanite has the
double meaning of zealot. In the Aramaic NT, the zealot designation seems
more likely (Shimon the Zealot: Mark 3:18, Luke 6:15, Yochanan 13:26, Acts
1:13; for the Shimon the Canaanite readings: Matthew 10:4).
12) Yehuda Bar Shimon (Sicarii, Skaryota, Iscariot), the traitor (Matthew 10:4, 26:14,
Mark 3:19, 14:10, 43, Luke 6:16, 22:3, Yochanan 6:71, 12:4, 13:2,26).
Special Mini Focus #2:
Update on Clement!
I have been very happy to hear that many of you really enjoyed last weeks Torah
Thought, but there have been a few interesting developments since then, including a
discovery by my wife Jaye, which I start with right now!
She was very interested in the references to Clement (Philippians 4:3) and Linus,
Clements predecessor (2 Timothy 4:21). In the same chapter Linus is mentioned there is
a very clear warning from Paul about the heresy that will emerge after these two men are
done as bishops of Rome:
I charge you before Elohim and our Master Y'shua the Mashiyach who is to judge
the living and the dead at the manifestation of his Kingdom. Proclaim the Word
and persist (in it) with diligence, in time and out of time; admonish and rebuke
with all patience and instructiveness. For the time will come when they will not
give ear to sound teaching; but, according to their lusts, will multiply to
themselves teachers in the itching of their hearing; and will turn away their
ears from the truth, and incline after fables. But be vigilant in all things; and
endure evils and do the work of a proclaimer of the Good News, and fulfill your
ministry. (2 Timothy 4:1-5 AENT)
Great work, Hon! Way to go!
Next up though there was a point that I wanted to clarify. I listened intently to this Torah
Thought for the Week and noticed that I said Clement never mentioned presbyters or
bishops and the like. Actually what I meant was that Clement did not assign to these
people the same elevated status that Ignatius of Antioch did. For Clement, the presbyters,
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deacons and bishops are all servants and the bishop of one assembly does not outrank the
bishop in any other assembly. Romes bishop, in other words, is not the father, but
merely just another bishop.
And finally, look at how Clement uses this belief to reinforce his points which I quoted
last week (Chapter 2, Letter to the Corinthians):
Moreover, you were all distinguished by humility, and were in no respect puffed
up with pride, but yielded obedience rather than extorted it, and were more
willing to give than to receive. Content with the provision which Elohim had
made for you, and carefully attending to His words, you were inwardly filled with
His doctrine, and His sufferings were before your eyes. Thus a profound and
abundant peace was given to you all, and you had an insatiable desire for doing
good, while a full outpouring of the Ruach ha Kodesh was upon you all. Full of
Set-apart designs, you did, with true earnestness of mind and a godly confidence,
stretch forth your hands to Elohim Almighty, beseeching Him to be merciful unto
you, if you had been guilty of any involuntary transgression. Day and night you
were anxious for the whole brotherhood, that the number of Elohims elect
might be saved with mercy and a good conscience.
You were sincere and uncorrupted, and forgetful of injuries between one another.
Every kind of faction and schism was abominable in your sight. You mourned
over the transgressions of your neighbours: their deficiencies you deemed your
own. You never grudged any act of kindness, being "ready to every good work."
Adorned by a thoroughly virtuous and religious life, you did all things in the
fear of Elohim. The commandments and ordinances of YHWH were written
upon the tablets of your hearts. Phillip Schaaf, Early Church Fathers, p. 5.
And finally, as I alluded to last week, sometimes what Clement does not say is more
important than what he does say, such as this statement here in Chapter 5:
But not to dwell upon ancient examples, let us come to the most recent spiritual
heroes. Let us take the noble examples furnished in our own generation. Through
envy and jealousy, the greatest and most righteous pillars [of the Church] have
been persecuted and put to death. Let us set before our eyes the illustrious
apostles. Peter, through unrighteous envy, endured not one or two, but
numerous labors and when he had at length suffered martyrdom, departed
to the place of glory due to him.-Phillip Schaaf, Early Church Fathers, p. 6.
Isnt it interesting then that the Bishop of Rome, the 4th Pope as the Catholics call him,
does not even bother to mention Peter being in Rome, let alone dying there? I mean,
wouldnt that be an ideal place to show the earliest reference to Peters martyrdom, in
Clements own city? And yet, for Clement, that detail doesnt matter, which strongly
suggests Rome had not formed here Catholic or universal narrative in that time. But
who is the first person to make that claim instead?

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Actually, not Iggy, as even he only makes a very gentle suggestion that Peter had
influence over Rome but never calls him the bishop (Letter to the Romans, Chapter 4)!
That honor comes surprisingly late, early 3rd century, by the writer Tertullian, who is
rightly called, the Father of Latin Christianity. So thank you once again Clement for
telling the truth!
Special Mini-Focus #3:
The Name of the Son
Recently new controversies of the Name of the Son have reached me, and these take a
variety of forms, both from Hebrew Roots debating the long form (Yehoshua/Yahushua)
and church folks not apparently knowing that Jesus is not the English translation of the
Hebrew Messiahs Hebrew nameJoshua is.
I have found you can talk facts until you are blue in the face and still not get anywhere.
You can explain that the letter J did not exist before about 1600 CE or that Jesus was
derived by an imperfect transliteration of IESOUS from Greek which in itself was a bad
transliteration from Yshua in Hebrew. You can then add that not a single NT person,
whether disciple, writer or both, ever knew Messiah by that name, which included Luke
who wrote that statement in Acts 4:11, and still these folks will impose their false
positions on anyone who will listen. The same, as I said, holds true for Hebrew Roots
people who insist the long form is the only legitimate version of the name of the son and
the beat goes on.
Finally though, feeling I had no choice, I put the whole matter down to the bottom line,
which is this: The name of Yshua dates back to the time of David and is all over the
Tanakh! Because we know how that short form is pronounced in Tanakh, we know the
exact pronunciation of the Messiahs name, which is the same one. Let me show you
The ninth [priestly course is] for Jeshua, the tenth for Shecaniah (1 Chronicles
24:11 NAU)
Heres the funny part though. If you use even a primo program like Bibleworks 10, by
either accident or design, they are concealing a vital truth! If you cursor over JESHUA it
will spell the name in the LONG form (Yehoshua) and then give the meaning of the name
YHWH is salvation, but when you turn to the actual text the name appears like this:

( 1 Chr. 24:11 WTT)

So this is the truth! The SHORT form, Yshua, appears 29 times in TANAKH and IN
HEBREW, and there is NO DOUBT how to pronounce the name! There is simply no
need to go through the Greek IESOUS and then fumble our way into Latin (IH-SOOS)
and finally English (JIH-SOOS) when the Hebrew original is right there and identical to
what the Savior was named. And if thats still not enough for some, you might want to
also check out 2 Chr. 31:5, Ezra 2:2, 6, 36, 40; 3:2,8,9; 4:3; 5:2; 8:33; 10:18; Neh. 3:19;
7:7, 9, 11,43; 8:7; 9:4,5; 10:9; 11:26; 12:1,7,8,10,24 and 26! How many witnesses do you
need? END PART 1
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PART 2: HAFTORAH AND RENEWED COVENANT TEACHINGS

1) Haftorah portion (English- Jeremiah 32:6-27) and discuss common themes with
the Torah portion.

Vayomer Yirmeyahu hayah dvar-Yahweh elay lemor.

Hineh Chanam'el ben-Shalum dodecha ba eleycha lemor kneh lecha
et-sadi asher ba'Anatot ki lecha mishpat hage'ulah liknot
2) Our linguistic commentary
ANATOTH (32:7) = The field is named after a pagan fertility goddess! There are
other places in the Torah where righteous Hebrews eliminated pagan names and gave
the places they were at kosher replacements.
BARUCH BEN NERIAH BEN MAHSEIAH (32:12) = Baruch means blessed,
Neriah means lamp of Yah and Mahseiah means Yah is my refuge.
So Jeremiahs scribe is a blessed lamp of Yah for Yah is his refuge, by revealing the
words of his master to the world!
BECHOCHACHA HAGADOL UVIZROACHAH HA NETUYAH (32:17) = by
Your great power and outstretched arm. Abba YHWH talks about how His arm can
save Israel from disaster (Exodus 6:6) or be His Son (Isaiah 53:1), but this reference
goes further, and tells us Abba YHWHs Arm was involved in Creation. This makes
it even closer to the Word, which does the same thing, and both are pointing to His
Son Yshua.
VECHIFRI MAALALAV (32:19) = the fruit of his deeds. Here is the perfect
Tanakh precedent to what Yochanan the Immerser said, Produce fruit in keeping
with repentance.
3) Renewed Covenant portion: (English) Luke 4:16-21 and Galatians 5:1-13 (all the
way through with applicable footnotes.)
Also, explain the importance of DEROR in Isaiah 61:1 in HEBREW!
Luke 4:18
42) Aramaic literally reads, "free those who are oppressed by the power of forgiveness",
but that could leave the wrong impression that the power of forgiveness is oppressing
them! Instead, the verse says, "free those who are oppressedhave their oppression
endbecause of the power of forgiveness. This is a great example of how a "word for
word" translation could potentially result in an unintentional meaning.
Luke 4:19
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43) This language is specific to either a Land Sabbath (shemittah) or a Jubilee (yovel)
year according to Torah, when the land is required to rest. The occasion that Yshua is
referring to here, is him freeing the captives in Sheol after his death (Isa_58:6; Isa_61:12). Yshuas burial and resurrection occurred in the year 30 CE, during a Land Sabbath.
New Extra Note!
SHUBKHANA also means forgiveness along with release, so both concepts are
clearly meant at the same time, i.e. they are released through forgiveness. Same root of
this word is related to return/repentance and to SHBAQTHANI, which Yshua uttered on
the torture stake, My El, My El, why are you sparing (SHBAQ) me?
Galatians 5:2
60) If a person is immersed (baptized) or circumcised to please the status quo, it profits
them nothing. Paul is referring to traditional, religious, Pharisaical, peer group
circumcisions that are required before acceptance into status quo religious organizations.
Christians who have been baptized into the name of a denomination can likely relate to
this as well. Many Christians choose to be re-baptized after realizing their former
baptism was into a denominational religion, rather than into the Kingdom of Elohim.
Galatians 5:3
61) The word tob has multiple meanings; the root means "to return" and this covers
several related ideas. Semitic thought has always viewed morality as a straight path
(Isa_40:3, Mat_3:3). An evil person is one who is lost or has taken a crooked path, but if
he repents he is said to have "turned back." That is why a variant on this word, teshuvah
means "to repent." In this case, Rav Shaul is literally "returning" to his main point.
Galatians 5:4
62) Some seek "justification" through observance of Torah, others seek it by not
observing Torah; both pursuits are based on man's religion. The answer is to observe
Torah in YHWH and His Mashiyach and live righteously as Y'shua did. Put trust and
Faith in YHWH, not in works or religion, but as co-laborers with Mashiyach!
Galatians 5:6
63) This can also mean "perfected."

Galatians 5:10
64) Maran, always refers to Y'shua as "our Master" and is a common narrative term
throughout the NT.
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Galatians 5:11
65) In other words, if he went back and preached salvation through physical circumcision
in the context of tradition, rather than Torah. Rav Shaul clearly indicates that religious
tradition, which overruled Torah, was the majority view within the religious welter of his
day. Therefore, if he preached the "party line" he would no longer be persecuted. But
persecution came about because he exposed religious tradition and taught that Torah
requires understanding and a circumcised heart before physical circumcision.
66) The upright "stake" brings to mind the "pole" which YHWH instructed Moshe to
hold up in Num_21:8. A brass serpent was put upon the pole and when the people looked
upon it, they were healed from the bite of the snake. So it is, that when people are bitten
by the "serpent" (Gen_3:15), they must look to Mashiyach for healing and deliverance.
The cross was introduced by pagans; it was formerly a symbol of the Babylonian sun god
as cruciforms indicate. Later, Julius Caesar and his heirs struck coins with symbols of
the cross (solar wheel) to commemorate the sun god. The Roman Emperor Constantine
was a sun worshipper who became a Christo-Pagan and advanced Hellenized
Christianity, making his "version of Christianity" the official religion of the Roman
Empire. The Greek "stauros" also denotes an upright stake; the verb stauroo means to
drive stakes. The Greek "xulon" denotes a timber or a log or any piece of dead wood.
Bullinger's Companion Bible notes that, "Our English word "cross" is the translation of
the Latin crux; but the Greek stauros no more means a crux than the word "stick" means
a "crutch." See Pole, The Standard, in Appendix.
Galatians 5:12
67) Or, literally "cut off" which, given the subject matter, has an ironic and almost dark
humorous twist.
4) Apply these themes/issues to modern issues in the Netzari faith. (The Deliverance
article more than does this for us)
5) Relate to all or part of an Appendix portion of AENT or footnotes from a portion
(Deliverance p. 764-767).
STUDY QUESTIONS AND TORAH THOUGHT FOR THE WEEK ARE IN BECHUKKOTAI!

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Scroll to Scroll:
Todays Parsha #33: BeChukkotai (in My statutes)
PART 1: THE LAST AND CURRENT TORAH PORTIONS
AND NOW FOR THIS WEEKS PORTION
4) Meaning of this weeks Torah portion and summary of contents:
BeChukkotai means by/through My statutes, referring to Abba YHWHs
judgments being walked in or followed. There is a distinction made between laws
and statutes and commandments which we will look into later. This portion
though goes beyond just listing a bunch of rules; rather it deals with the rewards for
obedience and punishments for disobedience. Most striking of these enactments in
the prediction in 26:34, where Israel is warned they will be vomited out of the land if
they fail to keep the Land Sabbath. The 27th chapter has extensive details on the
monetary values of making an oath of consecration regarding a person based on
gender and age.
Read Parsha (English-Leviticus 26:3-27:34). This week, we will read the entire
portion together.
1) Play by Play commentary where appropriate.
2) Point out key Hebrew words/terms. Color Commentary:
HALAKH (26:3) = to walk (literally) in. As we see very often, obedience and
disobedience are likened to walking on either the right or wrong paths, what Yshua
would call the broad path to destruction and the narrow path that leads to life that few
find. 1 John also talks about walking in truth, same idea. When we go wrong and then
repent, we turn around/return or teshuvah.
CHUQQA (26:3) = statutes, literally something prescribed, enacted. These tend to be
smaller implementation rules given by Abba YHWH to enable man to keep His
commandments. So, for example, if Abba YHWH commands us to slaughter a lamb, the
CHUQQA will explain the details on how to do it. In this sense, mostly a synonym for
MISHPATIM (judgments, ordinances) but not always.
MITZVAH (26:3)= commandment, or to lay a charge upon. These are the Big Rules,
like the Ten Commandments, that form the core of the covenantal agreement between
Abba YHWH and Israel.
MISHKHAN (26:11) = dwelling, also tabernacle, leading to the word play that Yshua
tabernacled with us around Sukkot (Tabernacles).

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VENITHALACHI BEYTOCHEYCHEM (26:12) = Usually translated as I will make

My Presence felt among them the literal reading in I will walk among you! Not only is
there a deep connection between halacha, the way to walk, or legal requirements, it is
also reminiscent of Eden, when Abba YHWH walked in the garden with Adam and Eve!
AF ANI EESEH ZOT LECHEM VEHIFKADETI ALEYCHEM BEHALAH (26:16) =
I will then do the same to you, I will bring upon you feelings of anxiety. The Hebrew
behalah literally means trembling, disaster, sudden terror.
MECHALOT EYNAYIM (26:16) = destroy your eyes is the literal reading but it seems
to go along with the other phrases about anxiety and depression, a mental state where
your vision is clouded by despair.
VENATATI FANAY BACHEM (26:17) = I will set My face against you is the literal
reading; clearly this indicates Abba YHWH being angry.
VEIM TELCHU IMI KERI (26:21) = If you will walk among Me in opposition. Again
this shows that we can either walk TOWARDS Abba YHWH in virtue or away from Him
in rebellion.
VEIM BEELEH LO TIVARSU (26:23) = And if by these things you are still not
turned. Meaning, if all these terrors are not enough to convince you to change.
BAMA (26:30) = high place for pagan worship. Later BYMA will be the high place for
proper worship of Abba YHWH. It can also generically mean high.
AZ TIRZAH HA-ERETZ SHABBOTEYHA (26:34) = Then the land will enjoy its
Sabbaths. Hebrew RITZON means pleasure or will, so it is the land actually being
pleased/will be favored by catching up on it Sabbaths.
VEHANISHARIM BACHEM VEHEVETI MOREKH (26:36) = I will bring such
insecurity upon you. Hebrew word MOREKH can be thought as a kind of paralyzing
fear, must stronger than the clinical insecurity implies. Septuagint actually uses
DOULEIA in Greek, this is derived from the Greek word for SLAVE, hence, slave
attitude in intended.
O AZ YIKANA LEVAVEM HEAREL (26:41) = as the time comes and their stubborn
spirit is humbled. Literally the stubborn spirit is an UNCIRCUMCISED HEART,
proving that spiritual circumcision is not a NT invention. Here it is in Leviticus!
AZAB (26:43) =abandoned, the same word used in Psalm 22:1 as forsaken, Eli Eli,
lama AZBATANI, or My El, My El, why have you forsaken me, but this was NOT
what Yshua said from the stake. The word in Aramaic was SHABAKTHANI not
SABACHTHANI, and he meant there, My El, My El, why are you sparing me.
CHEREM/CHARAM (27:28), same word, different pointing, can mean either devotion
or to ban, destroy. Abba YHWH will sometimes command in war that a city is given
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up and destroyed as an act of devotion. It is a kind of Set-Apart War, and similar to some
meanings of QORBAN.
CHAMISHIM SHEKEL KESEF BESHEKEL (27:3) = 50 shekels according to the
sanctuary standard. Here is another 50 code. Not only is land valued at how much seed
it needs in 50 shekel increments, but so is an adult male valued at 50 shekels! See also
27:16.
CHAMISHAH SHKALIM KASEF (27:6) = 5 shekels of silver. This value for male
infants aged 1 month to five years is the same as a firstborn infant son (Numbers 3:47).
CHEREM (27:21) = Taboo, or devoted to the ban of destruction, or dedicated to
YHWHs use only. This word is similar to QORBAN (offering/dedicated to YHWH) but
it has a darker connotation. The CHEREM is also a word that is used when an entire
citymen, women, children and animals, are put to the sword. See Joshua 6:17.
VECHOL MASAR HAERETZ (27:30) = and all land tithes. This is the second tithe or
maser sheni. The previous tithe was dedicated to the priests.
ELEH HA MITZVOT ASHER TZIVAH YAHWEH ET-MOSHE EL-BENEY
YISRAEL BEHAR SINAY (27:34) = These are the Mitzvot that YHWH gave (or
charged for Moshe to give) to Moshe for the Israelites at Mount Sinai. This is the ending
of the two year period from the Exodus to the Israelites leaving Sinai. Numbers 1 will
begin the following spring, in the second year after the Exodus.
It is traditional always to say CHAZAK, CHAZAK VENITCHAZAK (strong, strong
and may we be strengthened) at the end of each Torah book.
Torah Question of the Week:
What is the meaning of the phrase in 26:19, I will make your skies like iron and
your earth like bronze?
END PART 1

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PART 2: THE HAFTORAH

Torah Question of the Week:
What is the meaning of the phrase in 26:19, I will make your skies like iron and
your earth like bronze?
Iron is symbolic of affliction or oppression, particularly from empires and
governments. The use of the sky for this metaphor is symbolic of overwhelming
power from above. Bronze, or more properly copper, is symbolic of famine and
starvation, comparing the solidity of that metal to the fact that nothing will burst from
it. So the real meaning is, I will make your affliction like the skies of heaven and
your earth as barren as copper.
6) Haftorah portion (English- Jeremiah 16:19-17:14) and discuss common themes
with the Torah portion.
7) Our linguistic commentary
VEHAMA LO ELOHIM (16:20) = Literally no gods or non-gods are they (the
idols). This is very similar to the Aramaic phrasing in Galatians 4:8, that by their nature
are non-gods.
BET BARZEL =stylus of iron and BTZIPOPREN SHAMIR (17:1) = diamond point.
This image basically is telling us about the hardest known implements to cut into rock
and inscribe the covenant of Judah. The message: This covenant is a permanent as it
gets!
QEREN (17:1) = horns of the altar. QEREN can also however mean rays of light. We
have seen the word COVENANT (breet) in CREATION (beresheet) and Aramaic word
for Torah is AURAYTA, derived from AUR, light. Covenant is in creation and light is in
the covenant that is Torah. From the altar horns then comes light of obedience.
RAPHA/YESHUA (17:14) = heal me YHWH and I will be healedRAPHA, from
where we get ROPHEH, physician, healer. Then we get the words for save/deliver, the
root of which is YESHUA as save me and I will be saved!
So salvation in this verse is rendered as YASHA. So Yshua who delivers is also the
healer!
In another form as a noun we see the term salvation as YESHUAH:
But Moses said to the people, "Do not fear! 1Stand by and see the salvation of YHWH
which He will accomplish for you today; for the Egyptians whom you have seen
today, you will never see them again forever. (Exodus 14:13).

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Bonus Haftorah Thought for the Week:

Finding His Inner Jeremiah
Our Haftorah portion this week in Jeremiah 16-17 got very close to describing Mashiyach
in some rather amazing terms. Heal me YHWH and I will be healed (RAPHA). Save
me YHWH and I will be saved (YESHUA). Of course Yshua is the Great Healer and
referenced the proverb Physician heal yourself.
Yshua and Jeremiah though share many other things in common. Both men wept over
the coming destructions of Jerusalem and her Templerecalling that Jeremiah saw the
First Temple burn with his own eyes and Yshua lamented O Jerusalem, O Jerusalem!
How I longed to gather your inhabitants together as a mother chick gathers her young but
you were not willing! Behold, your house is left desolate!
And when Yshua was enraged at the corruption of the moneychangers making excessive
profits, who did he quote? Thats right, Jeremiah again. Behold, my Fathers House will
be a House of Prayer for all nations, but you have made it a den of robbers!
Even the people who followed and opposed Yshua during his ministry saw this
connection. When he asked Who do the people say I am in Matthew 16, there were
those who thought he was the Immerser back from the dead and, and since the Immerser
was linked to Eliyahu, some went with that option. But for those who did NOT think the
Immerser had risen from the dead, who is the first prophet mentioned that Yshua is like?
Is it anyone other than Jeremiah?
And yet, when we think of Tanakh parallels or templates predicting Yshuas advent,
Jeremiah normally doesnt come up in conversation! We tend to focus more on either
Moshe or King David. Thats fine of coursethere are good Scriptural connections
between these men to drawbut we shouldnt overlook Yshuas inner Jeremiah in the
process.
Both men were passionate opponents of what was a corrupt religious administration.
Both men warned that the price for this corruption would be the total destruction of
Jerusalem and the scattering of her people.
And also both men didnt spare the Gentiles from rebuke either. It is in this Haftorah
portion that we read the famous words:
Yahweh, my strength, my stronghold, my refuge in time of distress! To you the
nations will come from the remotest parts of the earth and say, 'Our fathers
inherited nothing but Delusion, Futility of no use whatever. Can human beings
make their own gods? These are not gods at all!' 'Now listen, I will make them
acknowledge, this time I will make them acknowledge my hand and my might;
and then they will know that Yahweh is my name.' (Jeremiah 16:19-21 NJB)

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Similarly, whenever Yshua wants to rebuke bad behavior of the Pharisees, it seems he
loves to call them Gentiles or pagans! Dont go babbling like the PAGANS do. If you
only love those who love you, dont the PAGANS do even this much so where is your
credit? And when it comes time to really threaten Israel as a nation, guess who the
boogeyman that they need to fear is
For there will be great distress in the land and wrath upon this people. And they
will fall by the edge of the sword and be led away to every land. And Urishlim
will be trampled by the Gentiles until the times of the Gentiles be fulfilled. And
there will be signs in the sun and in the moon and in the stars. And on earth,
distress of the nations and confusion from the roaring of the sound of the sea.
And upheaval that casts out life from men, because of fear of what is about to
come upon the earth. (Luke 21:23-26-AENT)
Clearly Nebuchadnezzar, Rome and the evil that is to come all share the same purpose:
Tools to chastise a rebellious Israel. But always, at the end of the day, Abba YHWH
will always preserve a remnant and bring His people back to their land.
The differences though between Yshua and Jeremiah are mostly artificial. It seems to be
expected to always emphasize Yshuas merciful side and relegate Jeremiah to the status
of the weeping prophet as if thats all each man was about.
However, Revelation 19 reveals that Yshua has a warrior side as well
And I saw heaven opened: and lo, a white horse; and he that sat on it is called
Faithful and True: and in righteousness he judges, and makes war. His eyes
(were) like a flame of fire, and on his head (were) many diadems; and he had
names inscribed; and the name which was written on him, no one knew, except
himself. And he was clothed with a vesture sprinkled with blood; and his name is
called, The Word of Elohim. And the army of heaven followed him on white
horses, clad in garments of fine linen, pure (and) white. And from his mouth
issued a sharp two-edged sword, that with it he could strike the nations; and he
will rule the nations with a rod of iron; and he will tread the wine-press of the
wrath of Elohim Almighty. And he has upon his vesture and upon his thigh the
words written: King of Kings, and Master of Masters. (Revelation 19:11-16
AENT)
And similarly, Jeremiah isnt always about judgment and recriminations either
Listen, nations, to the word of Yahweh. On the farthest coasts and islands
proclaim it, say, 'He who scattered Israel is gathering him, will guard him as a
shepherd guarding his flock.' For Yahweh has ransomed Jacob, rescued him from
a hand stronger than his own. They will come, shouting for joy on the heights of
Zion, thronging towards Yahweh's lavish gifts, for wheat, new wine and oil, sheep
and cattle; they will be like a well-watered garden, they will sorrow no more. The
young girl will then take pleasure in the dance, and young men and old alike; I
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shall change their mourning into gladness, comfort them, give them joy after their
troubles; I shall refresh my priests with rich food, and my people will gorge
themselves on my lavish gifts, Yahweh declares. (Jeremiah 31:10-14 NJB)
So both Yshua and Jeremiah alternated between messages of hope and dire warnings, for
Israel and for the nations. It is only our traditions that tend to obscure the other side of
these men that we are not comfortable looking at for theological reasons. And since both
Yshua and Jeremiah warned their generations of terrible judgment, maybe we should
realize that we are not so far removed from the sins of our ancestors either-Jewish and
Gentile alike. Let us therefore strive to no longer inherit lies, regardless as to where those
lies come from!
8) Renewed Covenant portion: (English) Ephesians 2:11-19 (all the way through
with applicable footnotes.)
Ephesians 2:11
18) This pertains to physical circumcision alone, without Torah context/teaching. See
footnote on Gal_6:13 and Jer_9:1-26.
Ephesians 2:12
19) "Devarim" is the Hebrew cognate for the Aramaic "duboree" which literally
means "words". Devarim is the Hebrew name for the fifth book of Torah, also called
Deuteronomy. "These are the words which Moses spoke unto all Israel" (Deu_1:1).
It is these words that form the basis of the Kedoshim "Set Apart" believers in the
household of Elohim. Clearly, "fellow-citizens" of Israel (The Israel of Elohim) are
called to have YHWH's Set Apart (Holy) "words" (Torah) written upon our hearts
according to Jer_31:33. See also Rom_11:16-36.
20) Greek reads "strangers to the Commonwealth of Israel". Aramaic reads
"strangers to the duboree of Israel and to the covenant of the promise." YHWH
identifies Israel according to their obedience to Covenant, rather than after the flesh.
The Renewed Covenant in Jer_31:31-34/Heb_8:8 is first made with Israel and Judah
and then offered to others from the nations who choose to live in obedience to the
Covenant. Furthermore, in a very interesting admission, translator John Wesley
Etheridge translates duboree d'Aisrayl here as "polity of Israel" but adds in his
footnotes regarding this phrase, "the manners, or regulations, of Israel." In other
words, he is looking at the nations' divorcement from the intricate rules of Israel and
not some obscure moral distillation of Torah, as a bad thing! This reading might even
go beyond my own rendering of "citizenship of Israel" but the point is the same. If
the Ephesians are citizens of Israel, then they are subject to her "words" and
"regulations" as well!
Ephesians 2:14
21) Aramaic for wall is syaga. Ironically, this exact term was picked up by the
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Talmudic rabbis in Pirkei Avot (Sayings of the Fathers) 1:1 that commanded, "make a
fence around the Torah." Y'shua specifically warned against this activity in Matthew
15, rebuking the Pharisees in the process. Later on, Y'shua said he was the
"door/gate" using a synonym for syaga, known as taarea, which is a homonym
"torah" and "teachers," meaning the Pharisees. So while the Pharisees are busy
erecting their fence, Y'shua is pulling it down, allowing everyone access!

Ephesians 2:15
22) The grammatical structure here fully guarantees that namusa is referring to
"customs" as in the traditions of the Pharisees, not Torah itself. Mashiyach abolishes
the "enmity" (hatred or animosity) that has been brought against YHWH by religious
tradition and false interpretations of Torah, which was a heavy burden that people
could not bear. Christian theologians, however, twist this verse and teach that it was
YHWH's Torah that brought the hatred and that Mashiyach did away with Torah,
which is a very reckless and evil theology. Mashiyach sent the Ruach haKodesh to
write YHWH's Torah upon the hearts of his people, not abolish it. See Eighteen New
Testament Misconceptions #11: Commandments Nailed to the Torture Stake in
Appendix.
23) Qnoma can mean "core substance" or "occurrence." Although Greek reads "self"
Aramaic does not; "self" leads to assumptions of "personhood" which breeds idolatry.
9) Highlight common themes in Aramaic (many terms in footnotes which I will
read)
10) Apply these themes/issues to modern issues in the Netzari faith. (We need to
always remember that YHWH is no respecter of persons. But that doesnt mean
all the ways of man are equally righteous. Rather, it means all should have the
opportunity to be righteous and do Torah.)
11) Relate to all or part of an Appendix portion of AENT or footnotes from a portion
(Ger Toshav, p. 836-839).
STUDY QUESTIONS TO BE ANSWERED NEXT WEEK FOR THIS
PORTION:
1) What is the relationship between a line in this Torah portion and a provision in the
US Constitution that would later cause strife leading to the Civil War? Please
name the chapter and verse in your answer.
2) If you know the answer to #1, tell me about the part of the Torah was ignored by
slave-holders leading up to Civil War.
3) What is the relationship between this part of Leviticus and the prophet Daniel?
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4) The same answer in #3 links this part of Leviticus to Yshuahow?

5) What line in either the Torah or Haftorah reading is specifically talking about the
moment of Yshuas death?
Torah Thought for the Week:
The Secret Life of Joshua
In concert with my other studies attempting to recover the entire Biblical chronology in
certain years from Genesis to Revelation, I found out something about Joshua, Israel and
the Jubilee that was equal parts poignant and tragic at the same time.
I was investigating the incredibly complex and elusive problem of the Judges chronology
and making the individual years that were recorded from Exodus 7 to 1 Kings 6 match
the required 480 year period given in two places. All goes well until you get to Judges,
where it becomes clear that we are dealing with multiple and separate groups of Israelites
facing different enemies in the same period of time. Thats a very long story but you can
see the full book under OTHER RESOURCES and CALENDAR, Restoring True
Biblical Chronology.
You see, I had long followed the Rabbinic assumption that Joshuas youth was given in
relative terms to Mosheprevailing opinion that he was about 42 years old at Exodus
but stronger evidence has led me into a more shocking directionJoshua is only 19 years
old at Exodus! Heres why
When it comes to Joshua, the Scripture has a surprising lack of biographical information
about him given his critical historical importance as the successor to Moses. We are
basically told directly three things: 1) He was born a slave in Egypt, 2) He was a young
man when compared to Moses and 3) He died at age 110.
But we cant really know the start of the Judges period if we dont know when Joshua
actually died in historical time. However, the task is far from impossible to do as other
smaller details help build us a certain picture to lead us to this time.
To begin with, lets first observe a significant overlap in time between the latter part of
Joshua and the starting part of Judges
And Kalb said, He who smites Qiryath Spher and shall capture it, to him I
shall give Aksah my daughter as wife. And Othnil son of Qenaz, the brother of
Kalb, did capture it, so he gave him Aksah his daughter as wife. (Joshua 15:1617 The Scriptures 1998)
Now look at the parallel passage of the same event given in Judges
And Kalb said, He who smites Qiryath Spher, and shall capture it, to him I
shall give my daughter Aksah as wife. And Othnil son of Qenaz, Kalbs
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younger brother, captured it. And he gave him his daughter Aksah as wife.
(Judges1:12-13 The Scriptures 1998)
Its clearly the same event, and even better, we have a certain date for its occurrence
And the children of Yehudah came to Yehoshua in Gilgal, and Kalb son of
Yephunneh the Kenizzite said to him, You know the word which said to
Mosheh the man of Elohim concerning you and me in Qadsh Barna. I was
forty years old when Mosheh the servant of sent me from Qadsh Barna to
spy out the land, and I brought back word to him as it was in my heart.
But my brothers who went up with me made the heart of the people melt, but I
followed my Elohim completely. So Mosheh swore on that day, saying,
The land on which your foot has trodden is your inheritance and your childrens
forever, because you have followed my Elohim completely.
And now, see, has kept me alive, as He said, these forty-five years since
spoke this word to Mosheh while Yisral walked in the wilderness. And
now, see, I am eighty-five years old today. Yet I am still as strong today as I was
on the day that Mosheh sent me. As my strength was then, so my strength is now,
for battle, and for going out and for coming in. (Joshua 14:6-11 The Scriptures

1998)
This is 47 years after Exodus, and 45 years after the spies were sent out. Therefore, 47 of
our 480 total years from Exodus to Solomons 4th year are accounted for, as it is clear that
the events in Joshua 14-24 are happening at the same time as the events in Judges 1:12:7, which is why both sources conclude the same way about the most important event of
their time
Joshua then said to all the people, 'Look, this stone will be a witness to us, since it has
heard all the words that Yahweh has spoken to us: it will be a witness against you, in
case you should deny your God.' Joshua then dismissed the people, everyone to his
own heritage. After this, Joshua son of Nun, servant of Yahweh, died; he was 110
years old. He was buried on the estate which he had received as his heritage, at
Timnath-Serah which lies in the highlands of Ephraim, north of Mount Gaash. Israel
served Yahweh throughout the lifetime of Joshua and throughout the lifetime of those
elders who outlived Joshua and had known all the deeds which Yahweh had done for
the sake of Israel. (Joshua 24:27-31 NJB)
And again, in Judges
Joshua having dismissed the people, the Israelites then went away, each one to his
own heritage, to occupy the country. The people served Yahweh throughout the
lifetime of Joshua and throughout the lifetime of those elders who outlived Joshua
and had known all the great deeds which Yahweh had done for the sake of Israel.
Joshua son of Nun, servant of Yahweh, was 110 years old when he died. He was
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buried on the estate which he had received as his heritage at Timnath-Heres in the
highlands of Ephraim, north of Mount Gaash. And when that whole generation had
been gathered to its ancestors, another generation followed it which knew neither
Yahweh nor the deeds which he had done for the sake of Israel. (Judges 2:6-10 NJB)
The two accounts of the same eventJoshuas deathare nearly identical. The only real
difference is that while the writer of Joshua emphasizes Israels loyalty to Yahweh in
Joshuas lifetime, the writer of Judges goes out of his way to explain the near-immediate
descent into paganism before his body had even gone cold in his grave.
For an undetermined period of time (at the moment that is)also covering the events in
chapters 17-21the Israelites had neither loyalty to Yahweh nor a strong ruler to judge
them. As a result, Yahweh gave the Israelites over to pagan rulers for 8 years, until the
Israelites cried out to Him for help (Judges 3:1-8). His answer was to raise up Joshuas
aide Othniel as a deliverer, for he was loyal to Yahweh (Judges 3:9)
But, in order to find the actual years of Joshuas career and ultimate demise, we need to
look towards a linguistic solution, since direct chronological data is challenging to
interpret. The key rests in two statements about Joshua that have left many scholars
puzzled over the centuries, simply because the simplest answer went against their own
assumptions
These background statements set the foundation for the Joshua quotes
And the daughter of Pharaoh came down to wash herself at the river, and her
young women were walking by the river-side. And when she saw the ark among
the reeds, she sent her female servant to get it, and opened it and saw the child,
and see, the baby (naar ) wept. So she had compassion on him, and said,
This is one of the children of the Hebrews. (Exodus 2:5-6 The Scriptures 1998)

This Hebrew word naar is being applied to Moses when he is only 3 months old (Exodus
2:1). 1 Samuel 1:22 and 4:21apply this same word to newborn males.
However, this is far from the only usage of this word. Ishmael is called a naar about 5
years after his circumcision at age 13 (Genesis 17:25; 21:12), so he is about 18 when he
is sent away.
Joseph is also directly called a naar when he is 17 years old (Genesis 37:2). Similar but
more general statements are given about David and Solomon (1 Samuel 16:11; 1 Kings
3:7). In other cases, some authorities believe this word can mean servant, retainer but
even there we never have any implication that these retainers arent also young men,
specifically 19 years and younger.
The reason why I say a naar must be 19 years or younger is because once a male turns 20
he is always called by another Hebrew word

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Not one of the men (ish)

who came up from Mitsrayim, from twenty years old
and above, is to see the land of which I swore to Abraham, Yitshaq, and Yaaqob,
because they did not follow Me completely, except Kalb son of Yephunneh, the
Qenizzite, and Yehoshua son of Nun, for they have followed completely.
(Numbers 32:11-12 The Scriptures 1998)
The word ish, along with its synonym anash (e.g. Genesis 12:20; Exodus 17:9), denotes a
man ready to go to war or is a general reference to a male ready to marriage. Other times
words that can mean a male at any agelike zakarare applied to this age of man as
well. Only Adam, who is created as a fully formed adult, is also called ish when he
marries Eve (Genesis 3:16).
Now lets apply this understanding to Joshua
Yahweh would talk to Moses face to face, as a man talks to his friend, and afterwards
he would come back to the camp, but the young man (naar ) who was his
servant, Joshua son of Nun, never left the inside of the Tent. (Exodus 33:11 NJB)
Notice that naar does not mean retainer because its synonym servant is there!
Therefore, since the retainer meaning is already taken care of with the word sharath
(minister, aide), naar must be intended with its only other meaningyoung man, 19 years
old and younger.
We should also bear in mind that the rules for a person being aged 20 and over to go to
war were not given until Leviticus1 to 2 years laterso Joshua could be a warrior too
at age 19. Heres another
Then Joshua the son of Nun, the attendant (sharath ) of Moses from his youth
(behorim
),
said, "Moses, my lord, restrain them." (Numbers 11:28 NAU)
Same situationonce again the retainer/attendant meaning is taken up by sharath and his
youth is expressed by a separate word. Behorim is related to bikurrim, first-fruits and
therefore also means a boy coming into manhood.
And so I believe the evidence is overwhelming here. Joshua must be 19 years old at
Exodus. Furthermore, the text even gives us an idea when Joshua was born. Since he is
19 years old in Exodus 17, it means he had to be born sometime between Passover and
the Feast of Weeks (Exodus 20), because the 10 Commandments were given then!
Therefore, if Joshuas career begins at age 19 and ends when he dies at age 110, this
means he was in Yahs service for a total of 91 years! Joshua would then be 59 years old
when Moses died in 1406 BCE and just turned 60 when he attacked Jericho the following
year. From there the numbers point to a very surprising date for his death
A 60 year old Joshua at Jericho means that, the very year Israel entered Canaan was
exactly 50 years away from the first Jubilee, the precise time Joshua dies! In other words,
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Joshua is born in the springtime and by the time he dies, it is the same moment as the first
Jubilee (1356 BCE) for Israel. But apparently Israel doesnt honor their obligation as this
passage shows
Joshua son of Nun, servant of Yahweh, was 110 years old when he died. He was
buried on the estate which he had received as his heritage at Timnath-Heres in the
highlands of Ephraim, north of Mount Gaash. And when that whole generation had
been gathered to its ancestors, another generation followed it which knew neither
Yahweh nor the deeds which he had done for the sake of Israel. The Israelites then
did what is evil in Yahweh's eyes and served the Baals. They deserted Yahweh, God
of their ancestors, who had brought them out of Egypt, and they followed other gods.
(Judges 2:8-12 NJB)
So instead of celebrating their 1st Jubilee and keeping the Feasts, they prostituted
themselves to idolsno wonder Abba YHWH judged them! We also see in the text the
clue that another generation followed after Joshua began his ruleindicating that his
reign was at least 40 years long!
From all this data, it is clear that Judges starts immediately after Joshuas death, since all
during his life the people were loyal to Abba YHWH. Therefore the start of the Judges is
fixed to the 1st Jubilee1356 BCEso count from there.
But lets stop for just a moment and reflect on this finding. Abba YHWH was gracious
enough to allow Israel to benefit from Joshuas strength and wisdom for the entirety of
the time they were counting to the first Jubilee.
If Israel was righteous, then Joshuas death could have been a comforting event showing
their relationship with Abba YHWH, leading into their first yearlong celebration and
marveling at how Abba YHWH provides for them over a year they do not work the land
with their own strength. It would have further set the standard for the Jubilees that
followed, each in their time, every 50 years.
But instead the Israelites harvested rebellion and shame. They didnt even try to follow
the instruction even though, at the time, there was no doubt in their minds what was
expected of them and when they were supposed to perform those instructions.
Moshe had foreseen this of course, and in Deuteronomy 31 warned Israel in front of
Joshua that they would rebel shortly after his death just as they had done while he was
alive.
Then Joshua, knowing this problem intimately, makes sure Israel waits their 40th and last
year of exile and stay put, while he avails himself of this same extra year in order to
consolidate his power and make plans to attack Jericho.

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In the end though, it must have been at least partially disappointing to Joshua that, as he
lay on his deathbed after serving Yah for 91 years, that paganism and rebellion were
about to dominate their lives and bring great hardship.
But on the other hand, a mighty man like Joshua also couldnt help but have some hope
for their future as well, which he makes clear on his deathbed
And now, fear , serve Him in perfection and in truth, and put away the
mighty ones which your fathers served beyond the River and in Mitsrayim, and
serve !And if it seems evil in your eyes to serve , choose for yourselves
this day that you are going to serve, whether the mighty ones which your fathers
served that were beyond the River, or the mighty ones of the Amorites, in whose
land you dwell. But I and my house, we serve .
And the people answered and said, Far be it from us to forsake , to serve
other mighty ones, for our Elohim is He who has brought us and our fathers
up out of the land of Mitsrayim, from the house of bondage, who did those great
signs before our eyes, and has guarded us in all the way that we went and among
all the people through whom we passed.
And drove out from before us all the people, even the Amorites who dwelt
in the land. We too serve , for He is our Elohim.
Then Yehoshua said to the people, You are not able to serve , for He is a setapart Elohim, a jealous l is He. He does not bear with your transgression and
with your sins, if you forsake and shall serve mighty ones of a stranger. Then
He shall turn back and do you evil and consume you, after He has been good to
you.
And the people said to Yehoshua, No, but we do serve !
Then Yehoshua said to the people, You are witnesses against yourselves that you
have chosen for yourselves, to serve Him. And they said, Witnesses!
And now, put away the mighty ones of the stranger which are in your midst, and
incline your heart to Elohim of Yisral. And the people said to Yehoshua,
our Elohim we serve, and His voice we obey. And Yehoshua made a
covenant with the people that day, and laid on them a law and a right-ruling in
Shekem.
Then Yehoshua wrote these words in the Book of the Torah of Elohim. And he
took a large stone, and set it up there under the oak that was by the set-apart place
of . And Yehoshua said to all the people, See, this stone is a witness to us, for
it has heard all the words of which He spoke to us. And it shall be a witness
against you, lest you lie against your Elohim. Then Yehoshua sent the people
away, each to his own inheritance. (Joshua 24:14-28 The Scriptures 1998)
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At the very end of all things for him, Joshua knew that Abba YHWH would punish Israel
severely for the disobedience they were showing or were about to show as he lay dying.
But Joshua also knew Israel would one day rise up and throw off their shackles of
idolatry, when Abba YHWH would come and rescue them, or as Rav Shaul put it
For if Yehoshua, the son of Nun, had given them rest, he would not have spoken
afterwards of another day. For there remains a Shabbat for the people of Elohim.
For he who had entered into his rest has also rested from his works as Elohim did
from his. Let us, therefore, strive to enter into that rest; or else we fall short, after
the way of those who did not believe. (Hebrews 4:8-11-AENT)
Rest in peace Joshuaand know that all your sacrifices have not been in vain after all.
Im Andrew Gabriel Roth and thats your Torah Thought for the Week!
Next week, we will be exploring Bamidbar, or in the wilderness, the opening portion of
the fourth Torah book of Numbers (1:1-4:20). Our Haftorah portion will be Hosea 2:1-11
and our Renewed Covenant portion will be Revelation 7:1-17! Stay tuned!

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