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Todays Parsha #46: Ekev (Because)

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PART 1: THE LAST AND CURRENT TORAH PORTIONS

ANSWERS TO LAST WEEKS STUDY QUESTIONS (Vaetchanan):

1) What is the most important detail in Moshes retelling of the last 40 years
which was not included in the original account 40 years earlier?

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'I then pleaded with Yahweh.
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"My Lord Yahweh," I said, "now that
you have begun to reveal your greatness and your power to your servant
with works and mighty deeds no Elohim in heaven or on earth can rival,
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may I not go across and see this fine country on the other side of the
Jordan, that fine upland country and the Lebanon?"
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But, because of
you, Yahweh was angry with me and would not listen. "Enough!" he said,
"Do not mention this subject again!
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Climb to the top of Pisgah; turn
your eyes to the west, the north, the south, the east. Look well, for across
this Jordan you shall not go.
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Give Joshua your instructions; encourage
him, strengthen him; for he will be the one to cross at the head of this
people; he will be the one to bring them into possession of the country
which you will see." (Deuteronomy 3:23-28 NJB)

Moshes requesting for moderation of his punishment is not recorded at
the time of these events in Numbers 13-14.

It is also important to note that there is no contradiction between his
asking for leniency and the active humility I described before. In that
discussion, I praised Moshe for being totally resigned to his fate and not
asking anything for himself, only that his people be secure with a smooth
transition of leadership under Joshua.

Moshe therefore made his plea to Abba YHWH many years BEFORE he
was told he would die on Nebo.

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2) Many Bible scholars today make great efforts in trying to explain the cultural
background from which the Torah is drawn. They specifically note parallels
from three branches of literature/culture: 1) Sumerian and Babylonian creation
and flood myths (Enuma Elish, Gilgamesh); 2) Suzerainty treaties from
Mesopotamia that have similar patterns to YHWHs covenantal structure; 3)
And bodies of Near East law, like the Code of Hammurabi, who was a
contemporary of Abraham. My question is this: What would Moshe himself
say about drawing such parallels and why would he say it?

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Look: as Yahweh my Elohim commanded me, I have taught you laws
and customs, for you to observe in the country of which you are going to
take possession.
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Keep them, put them into practice, and other peoples
will admire your wisdom and prudence. Once they know what all these
laws are, they will exclaim, "No other people is as wise and prudent as
this great nation!"
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And indeed, what great nation has its Gods as near
as Yahweh our Elohim is to us whenever we call to him?
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And what
great nation has laws and customs as upright as the entirety of this Law
which I am laying down for you today? (Deuteronomy 4:5-8 NJB)

In essence Moshe is arguing for something that is unprecedented and of
singular importance to the history of the human race. Whatever
similarities that exist between the Scripture and the culture of the nations
is merely there to give a common platform from which Abba YHWH can
bring those same nations out of paganism and into the true faith.

3) As Moshe prepares to die later this day, he gives in part of his closing
remarks in chapter 4 that will bear a striking similarity to the last words of
another prophet. Who is that prophet?

The answer is Malachi. Lets compare these two statements and see
why

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Yes, I am to die in this country; I shall not cross this Jordan; you will
go over and take possession of that rich land.
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Be careful not to forget
the covenant which Yahweh your Elohim has made with you, by
sculpting an image or making a statue of anything, since Yahweh your
Elohim has forbidden this;
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for Yahweh your Elohim is a consuming
fire, a jealous Elohim.
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'When you have fathered children and
grandchildren and have grown old in the country, when you have grown
corrupt and made some image, doing what Yahweh regards as wrong and
so provoking his anger-
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today I call heaven and earth to witness against
you -- you will quickly vanish from the country which you are crossing
the Jordan to possess. Your days will not be prolonged there, for you will
be utterly destroyed. (Deuteronomy 4:22-26 NJB)

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'You have said harsh things about me, says Yahweh. And yet you say,
"What have we said against you?"
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You have said, "It is useless to
serve Elohim; what is the good of keeping his commands or of walking
mournfully before Yahweh Sabaoth?
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In fact, we now call the proud the
happy ones; the evil-doers are the ones who prosper; they put Elohim to
the test, yet come to no harm!" '
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Then those who feared Yahweh talked
to one another about this, and Yahweh took note and listened; and a book
of remembrance was written in his presence recording those who feared
him and kept his name in mind.
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'On the day when I act, says Yahweh
Sabaoth, they will be my most prized possession, and I shall spare them in
the way a man spares the son who serves him.
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Then once again you
will see the difference between the upright person and the wicked one,
between the one who serves Elohim and the one who does not serve him.
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'For look, the Day is coming, glowing like a furnace. All the proud and
all the evil-doers will be the stubble, and the Day, when it comes, will set
them ablaze, says Yahweh Sabaoth, leaving them neither root nor
branch.
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But for you who fear my name, the Sun of justice will rise with
healing in his rays, and you will come out leaping like calves from the
stall,
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and trample on the wicked, who will be like ashes under the soles
of your feet on the day when I act, says Yahweh Sabaoth.
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'Remember
the Law of my servant Moses to whom at Horeb I prescribed decrees and
rulings for all Israel.
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'Look, I shall send you the prophet Elijah before
the great and awesome Day of Yahweh comes.
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He will reconcile parents
to their children and children to their parents, to forestall my putting the
country under the curse of destruction.' (Malachi 3:13-24 NJB)

4) I have already referenced the difference between the Shabbat commands in
Exodus 20 and Deuteronomy 5, remembering vs. observing. Please name two
other differences between the two sets of commands and explain those
differences. Why are they there?

The first difference is also in the 4
th
commandment about the Shabbat.
Exodus reads

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'Remember the Sabbath day and keep it holy.
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For six days you shall
labour and do all your work,
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but the seventh day is a Sabbath for
Yahweh your Elohim. You shall do no work that day, neither you nor
your son nor your daughter nor your servants, men or women, nor your
animals nor the alien living with you.
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For in six days Yahweh made the
heavens, earth and sea and all that these contain, but on the seventh day
he rested; that is why Yahweh has blessed the Sabbath day and made it
sacred. (Exodus 20:8-11 NJB)

Deuteronomy though just says

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' "Observe the Sabbath day and keep it holy, as Yahweh your Elohim
has commanded you.
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Labor for six days, doing all your work,
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but
the seventh day is a Sabbath for Yahweh your Elohim. You must not do
any work that day, neither you, nor your son, nor your daughter, nor
your servants -- male or female -- nor your ox, nor your donkey, nor any
of your animals, nor the foreigner who has made his home with you;
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so
that your servants, male and female, may rest, as you do. Remember that
you were once a slave in Egypt, and that Yahweh your Elohim brought
you out of there with mighty hand and outstretched arm; this is why
Yahweh your Elohim has commanded you to keep the Sabbath day.
(Deuteronomy 5:12-15 NJB)

So we see here two different justifications for the Shabbat. The first time
the Israelites had to REMEMBER that Abba YHWH made everything in
6 days and stopped on the 7
th
. As we have seen before, this was in part
because the Egyptians kept a 10 day week and didnt rest their slaves, so
the Manna was part of a lesson to get them back into it.

Fast forward 40 years later and this generation, which thus far has been
called blameless must have been keeping Shabbat AND remembering
why, linking it to creation. Therefore, Moshe doesnt need to give that
lesson a second time, but instead wants them to pass on to future
generations the fundamental fairness of resting their servants, for you
were once slaves in Egypt.

The other difference is in the 9
th
commandment. Exodus 20 says Do not
bear SHAKAR (false) witness against your neighbor, while Deuteronomy
5 says Do not bear SHAV (vain, desolate) witness against your neighbor.

While the two terms share much in common, there is a slight technical
legal difference between the two. A FALSE witness fabricates things that
never happened and accuses his neighbor with deception. A VAIN
witness though is someone who withholds or omits evidence in a criminal
act that could exonerate or lessen the punishment of his accused
neighbor. Or a VAIN witness may be vague on purpose in a deceitful way
.that leads to a false impression.

So, for example, a VAIN witness might say, I saw him holding the
bloody knife over the victim, but neglect to mention that the man pulled
the knife out and was trying to stop the bleeding because the killer left
him for dead.

Other authorities view the SHAKAR (false) witness as a more broad
based command against any deception whereas SHAV is more precise in
terms of a court procedure.

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5) This week we did Matthew 4:1-11 for the NT portion and next week it will be
Luke 4:1-13, both of which deal with Yshua being tried by the Accuser. The
accounts of this in Matthew and Luke, though similar, also have some
differences between them. What are some of these differences and is there an
underlying message that explains why their ordering and some other details
vary?

In Matthews version, the order of haSatans tempting is 1) Turn stones
to bread, 2) Throw yourself down from the Temple to prove who you are
and 3) Bow down to me and get the kingdoms of the world.

In Lukes version the order is 1) Turn stones to bread, 2) Bow down to
me and get the kingdoms of the world 3) Throw yourself down from the
Temple to prove who you are. In other words, tests 2 and 3 are
transposed between Matthew and Luke.

In addition to that ordering difference, it is Matthew who says
Messengers strengthened Yshua (Luke does not) and Luke who says the
Accuser left him for a better time to return and tempt again (Matthew
does not).

Finally, it is Luke who makes it crystal clear that haSatan is not bluffing
about the kingdoms, whereas in Matthew one is not totally sure that he
isnt lying about what is given to him. (For it has been handed over to me,
and I can give it to whomever I want.)

I believe these adjustments are for the different audiences of these
Gospels. Matthew is written primarily for Jews and Luke is written
primarily for Gentiles. As a result, Matthew wants to show Yshua
adhering to Torah and then avoiding the kingdoms of the worldthe
GENTILE kingdoms that in all their splendor do not make him abandon
his heritage. That is a powerful message to Matthews audience.

Luke however wishes to make a separate point to his audience, mainly to
show that haSatan is in control of THEIR KINGDOMS and they need to
repent. So by putting that test in the middle, it shows Yshua returning
BACK to Torah and encouraging others to follow his example.

Finally, Matthew says the Messengers strengthened Yshua to show the
Jews that he is like Abraham and Eliyahu who get blessed after enduring
severe trials that prove loyalty to Abba YHWH.

Luke however talks about haSatan perhaps returning for a second shot to
show the Gentiles that even Yshua needed more than one series of trials
to prove himself and that perhaps they should not throw up their hands
against Torah so easily either.
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None of these variances between Matthew and Luke detracts from the
historicity of the Temptation, but the editorial choices of each writer were
clearly done to give different messages to different groups.

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1) Parsha (English-Deuteronomy 7:12-11:25). This week we will read the entire
portion.

Vehayah ekev tishme'un et hamishpatim ha'eleh ushmartem va'asitem
otam veshamar Adonay Eloheycha lecha et-habrit ve'et-hachesed
asher nishba la'avoteycha.

2) Play by Play commentary where appropriate.

3) Point out key Hebrew words/terms. Color Commentary:

EKEV (7:12) = because literally. But also probably better rendered as if only
because it is a promise of reward for obedience that has yet to occur. The same
root as a verb (AKAB-spelled the same way) means to take the heel, supplant,
just like how Jacob took the heel of Esau when the two were being born. Many
authorities think that the Shema was given shortly after the Ten Commandments,
which was 40 years earlier. However, I disagree because this appears to go
against the pshat of the text that put us into the 40
th
year all the way back from
Numbers 20, so that is not a minor flip flop of a just a few chapters, like we see
where the 1
st
month of year 3 is in Numbers 9 and the second month of that same
year is in Numbers 1.

CHOLI (7:15) = diseases. However, the same word is used metaphorically for sin
with the suffering servant in Isaiah 53:3, where most translations say, a man of
sorrows acquainted with grief the word for grief is actually disease there or
CHOLI. 53:10 says, to crush him by disease again CHOLI but as a guilt
offering, i.e. for the sins of Israel.

KI TOMAR BILVAVECHA RABIM HA GOYIM HA ELEH MIMENI
EYCHAH UCHAL LEHORISHAM (7:17) = You might say to yourselves: These
nations are more numerous than we are; how will we drive them out. The Hebrew
however literally uses I rather than WE. This is Moshe kind of entering the minds
of his people, that they would be selfish in their thoughts and think only of
themselves. Each spy in Numbers 13 and 14 was INDIVIDUALLY scared of the
so called giants walking around in Canaan thinking I cant overcome them
rather than WE can overcome them, as Caleb said.

NATAN (7:23-24) = give, put, set or deliver. When we pray in Hebrew, Baruch
ata Yahweh, notayn haTorah NOTAYN (NATAN) means who GAVE us the
Torah. The word takes on the meaning of deliver in terms of the idea of setting
something up for an easy kill, like a perfect volley in tennis that results in a
devastating return or a bowling pin in a prime spot ready to be mowed down. The
phrase like shooting fish in a barrel is also a good description of this. So when
YHWH sets something up for a fall, He has DELIVERED it into Israels hands. I
find this also interesting because another word in Hebrew for DELIVER/SAVE is
YESHUA as a verb and he has a disciple named NATAN-a-EL (Nathanael)
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given of . In a sense Yshua and his disciple share synonymous meanings in
their names. Perhaps most important is this idea that if something is delivered
or set up for easy taking, that thing must be easy in and of itself, and this idea is
confirmed in Deuteronomy 30, where the Torah is not far off, but very near, on
your mouth and in your heart, that you may hear it and do it.

KOL HA-MITZVAH ASHER ANOCHI METZAVECHA HA-YOM
TISHMERUN LAASOT (8:1) = All the Commandments (mitzvot) that I am
charging you today to guard you must perform. Some Rabbis look at the
guarding phraseology as opening the door to Oral Law or fences to
theoretically encompass the Torah in order to protect it. However, Abba
YHWH does not need mans intervention to safeguard or improve (takonot) His
Set-Apart Word. Rather the guarding that is commanding is strict adherence to
the original written form of the command without dilution or interference from
man! Also noting the formalized/long I is given hereAnochi as opposed to
Anias this is the same mode of address given in the Ten Commandments. Also
see similar language in Deuteronomy 8:6. Please also see Deuteronomy 11:1, 8
and 22.

VEZEKARTA ET KOL HA-DERECH ASHER HOLICHECHA YAHWEH
ELOHEYCHA ZEH ARBAIIM SHANAH BAMIDBAR LEMAAN
ANOTECHA LENASOTCHA LADAAT ET ASHER BILVAVECHA
HATISHMOR MITZVOTAV IM-LO (8:2) = Remember the entire path which
Yahweh your led you these 40 years in the wilderness. He sent hardships to test
you, to determine what is in your heart; whether you would keep His
commandments or not. Whether an individual person was born at the start or end
of the wilderness years doesnt matter. Moshe again is laying emphasis that this
generation has the same obligations to keep Torah that the previous one did. Even
though this generation neither witnessed the miracles nor rebelled against Abba
YHWH, they were redeemed from slavery from Egypt just the same, because
their fathers were redeemed and their offspring were born into freedom. That
same freedom requires obedience to Abba YHWHs rules, and so it is binding on
the new generation even though they technically didnt sign up for this. If they
want to stay free though they will obey; if not, they will be punished.

UTEHOMOT YOTSEIM (8:7) = underground springs. But TEHOM also means
the deep as in what the Ruach of YHWH moved across in Genesis 1:3. This is
therefore a deeply mystical term. YHWH inscribed a circle on the face of the
TEHOM (deep) in Proverbs 8:27, and these secret waters seem to foreshadow the
LIVING WATERS that are SECRET WATERS, that only Yshua can give,
welling up for eternal life.

ERETS CHITAH USEORAH VEGEFEN UTEENAH VERIMON ERETS-
ZEYT SHEMEN UDVASH (8:8) = a land of wheat and barley, grapes, figs and
pomegranates; a land of oilolives and honey-dates. One cannot help but feel a
deeper message through this symbolism. Wheat and barley represent the early
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part of the harvest year from Pesach and Shavuot, which for us reminds us of the
time from Yshuas death, to his resurrection, to the Ruach ha Kodesh coming at
Shavuot. Figs remind us of imagery about the Sanhedrin, the fig tree that withered
and the powers in Israel at the time. Pomegranates represent the throne of David
and the First Temple as the leaves pressed down form a Star of David, so the fake
powers (figs) are against the genuine one (pomegranates). The land of oil, for
anointing, but from olives, Gethsemane, where Yshua was betrayed but returned
as Anointed King, bringing in sweet things like honey dates and his eternal life.

VEACHALTA VESAVATA UVERACHTA ET-YAHWEH ELOHEYCHA
AL-HA-ERETZ HATOVAH ASHER NATAN-LACH (8:10) = when you eat and
are satisfied, you must therefore bless Yahweh your Elohim for the good land He
has given you. So this is a command to recite a blessing after meals. Rabbinic
rules also mandate blessings before meals and blessings on food and wine on Erev
Shabbat. While those exact rules are NOT in Torah, this verse was clearly the
inspiration behind the additional blessings. In todays liturgy the blessing after the
meal is called Birkat ha Matzon whereas the blessing before the meal is called
Ha-Motzi Lechem.

HAIDOTI VACHEM HA-YOM (8:19) = I bear witness to you today. The word
for WITNESS is the key here. It can sometimes be spelled AYIN-DALET, and as
we saw last week the Masoretes made those letters in the Shema prayer in 6:4
LARGER so that the reader understands he is asked to witness to Abba YHWHs
oneness. How appropriate that is right in this passage, where Israel is being
warned that Moshe will be witness against them if they deny the Oneness of Abba
YHWH!

VEYADATA HA-YOM KI YAHWEH ELOHEYCHA HU-HAOVER
LEFANEYCHA VEHORASHTAM VEHA-AVADETAM MAHER
KAASHER DIBER YAHWEH LACH (9:3) = But you must know this day that
Yahweh your Elohim is the One Who will cross over before you do, and He is
like an all-consuming fire that will bring to submission those who are before you
(in the land), rapidly destroying them and expelling them out of the land, as
Yahweh has proclaimed to do. This is a renewal of the promise that was given 40
years earlier to the Exodus generation. If they had followed that advice, they
would not even have had to fight, but would have witnessed Abba YHWH fight
for them in a completely divine manner, as He did with the Egyptians during the
plagues and at the Sea of Reeds.

YOSHER LEVAVECHA (9:5) = literally uprightness of heart but in neutral
language, general integrity. Israel is told not to be proud. It wasnt because they
were so great that they were getting the Land but that the pagans were so wicked
that Abba YHWH is moving them out of the Land. This implies that the
Canaanites may have been warned by Abba YHWH also that they would be
vomited out for disobedience. YOSHER or YASHAR is where we get the word
JASHER. The references in Torah to the Book of Jasher then are not about a
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book authored by a MAN named Jasher but rather The Book of the Upright.
And for the record, the Book of Jasher was completely absorbed into the Torah
text and none of the alleged versions of that work that are touted and praised can
possibly be the original work.

ARBAIM YOM VARBAIM LAYLA (9:9) = forty days and forty nights. Note
that like Yshua in the wilderness, Moshe also had to fast 40 days and 40 nights to
restore Abba YHWHs favor after evil had been done. In Yshuas case of course
that 40 days and 40 nights was to discipline him for the temptation, removing him
in space, time and comfort from the high of the baptism. This was done so that
Yshua would be greatly weakened by the time Satan came. But either way, 40 is
the number of restoration.

VAYITEN YAHWEH ELAY ET-SHNEY LUCHOT HAAVANIM KTUVIM
BEETSBA (9:10) = and gave Yahweh to me the two stone tablets written with
His finger. Later in this same line it will say from the mountain of fire, which
has led some authorities to combine these images and have the finger of Abba
YHWH come OUT of the pillar of fire and write the Ten Words. This image was
in turn used in the Cecil B. Demille 1956 version of The Ten Commandments
and has been an iconic scene burned in the mind of many believers ever since.
Technically speaking the text does not directly combine these images, but I see no
great wrong in making such a tiny leap based on the text.

HEREF MIMENI (9:14) = Let Me be/ leave me alone. Abba YHWH seems to be
asking Moshe to NOT pray for the Israelites because apparently Moshe is doing
such a good job and Abba YHWH doesnt want to hear it at that point!

VEEMCHEH ET-SHMAM MITACHAT HASHAMAYIM (9:14) = and blot
their name out from under heaven. Of course Moshe counters by asking Abba
YHWH to blot his name out of the book He is writing. But I think a deeper
association may be reminding Moshe of his Egyptian upbringing. The worst
thing you could do to an Egyptian is blot out his or her name of off tomb walls or
official lists. Doing so they believed causes the spirit to wander in limbo
perpetually hungry and cold. It was just about the most terrifying image Abba
YHWH could have given to a former prince of Egypt! The word TACHAT means
under as in to be subject to an authority, like Joseph went under (also
TACHAT) Pharaohs authority to manage the food supply. Later, the Aramaic NT
will use the phrase TACHAT DNAMUSA (under the Torah) to describe
deriving authority from Torah alone and not from the fact that Abba YHWH
spoke it, which was a lie that was never true in all of history. Therefore, UNDER
HEAVEN doesnt just refer to something that is geographically below it but really
means under the authority of heaven since the rules of the heavens dominate the
earth (Job 38:31-33).

SHALAK (9:17) = threw, as in throwing the tablets of the Ten Commandments to
break them. But same word is SHLICHA (apostle, sent out ones) and is related to
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TAHSLIKH, when we symbolically throw or send away our sins during the Days
of Awe. Rabbinic tradition puts this 40 day period between the 17
th
of Tammuz
and the 1
st
of Elul (Seder Olam 7), the former date being the start of the 3 weeks
of mourning for the Temple, when Babylon first broke through the outer walls of
Jerusalem.

UVE AHARON HITANAF YAHWEH MEOD LEHASMIDO VAET-PALEL
GAM BEAD AHARON BAET HAHI (9:20) = and Yahweh expressed great
anger to Aaron, threatening to destroy him at that time, so I prayed for Aaron.
This detail is not recorded at the time of the Golden Calf incident, when Moshe is
writing about things largely in the third person. But again, in Deuteronomy, he
tends to use first person and sometimes adds things. The only direct mention of
Abba YHWH being angry at Aaron before this was not during the idolatry
incident but when he spoke against Moshe in Numbers 12.

U-VI-SHLOACH YAHWEH ETCHEM MI-KADESHBARNEA LEMOR ALU
U-RESHU ET-HA-ERETZ ASHER NATATI LACHEM VA-TAMRU ET-PI-
YAHWEH ELOHEYCHEM VE-LO HE-EMANTEM LO VE-LO SHAMATEM
BE-KOLO (9:23) = And Yahweh sent you froth from Kadesh Barnea and said:
Head north and occupy the land that I have given you. But you rebelled against
the Word of Yahweh your Elohim and did not obey Him or have faith in Him.
This statement proves what we have been discussing since Numbers 13 and 14
i.e. the fact that even though Abba YHWH commanded spies be sent out that He
was not happy this was done. It was instead a test of Moshes faith, since Abba
YHWH had already said the land was good and that, regardless as to how gigantic
or fearsome its inhabitants may have been that He would give Israel victory over
them. Moshe instead should have asked for clarification to square this instruction
with those that came before it, much as Moshe and Israel properly did in the
matter of instituting a Second Passover in case people became defiled on account
of a dead body which would have put them outside the camp and unable to do the
offering of the Passover lamb. The fact that such did not happen proves Abba
YHWH was testing Moshe and that he failed that particular test.

PSOL LECHA SHNEY LUCHOT AVANIM KARISHONIM (10:1) = carve for
yourself two tablets of stone like the first ones. It is important that the second
copy of the Ten Commandments be IDENTICAL to the ones Moshe broke. As a
result these tablets would contain the Ten Commandments as dictated from Abba
YHWH to Moshe in Exodus 20, NOT the restatement of them with minor
differences from Moshe to Israel in Deuteronomy 5. Some Rabbinic sources say
this was done on 1 Elul and so the 40 days and 40 nights would end 10 Tishri, or
Yom Kippur.

VEECHTOV AL-HALUCHOT ET-HA-DEVARIM ASHER HAYU AL-
HALUCHOT HA-RISHONIM (10:2) = I will write on the tablets the words
which were on the first tablets. This indicates that Abba YHWH will write on the
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second tablets the exact wording that was one the previous ones that Moshe
broke. This is confirmed in the next line, 10:4.

VEANOCHI AMADETI VAHAR KAYAMIM HARISHONIM ARBAIM YOM
VEARBAIM LAYLAH (10:10) = and so I remained on the mountain 40 days
and 40 nights. According to Rashi this was the third 40 day period that Moshe
communed with Abba YHWH, thus 1 day for every year of his life.

UMALTEM ET ORLAT LEVAVCHEM (10:16) = remove the barriers from your
heart. Rashi interprets this as circumcise the foreskin of your heart or remove
the barriers that keep you from seeing the truth.

ELOHEY HA ELOHIM (10:17) = Elohim the elohim, Supreme Being, confirmed
in the next words ADONAY HA ADONIM (Master of Masters). The latter title
will be applied to His Son Yshua in the book of Revelation. Please note that the
term ELOHAY is a title meant in singular form, though appearing as a plural
here. The verbs in the sentence also indicate singularity even if the term ELOHIM
by itself normally is a plural. It is the matching verbs that must agree for gender
and number to work in Hebrew. In this case ELOHAY is singular in the sense
that it is a TITLE for Abba YHWH and not a designation of mighty ones. The
second part though, HA ELOHIM, is meant and depicted as a plural, which is to
say, of all the ELOHIM pagans think are out there, this One and only this One, is
the true One.

VAAHAVTEM ET-HAGER KI-GERIM (10:19) = you will show love to toward
the foreigner. The Rabbis interpret the foreigner as a proselyte observing the
Noachide laws. This is fine, so long as those same Rabbis dont prohibit that GER
from choosing to learn and do the rest of the Torah. Some Rabbis unfortunately
preach this, leading to issues with Gentiles who wish to do Torah and be
righteousincluding Ephraimites.

BESHVIIM NEFESH (10:22) = 70 souls, but this excludes Jacobs son Joseph,
his wife Asenath and his two sons Ephraim and Manasseh, since they were
already in Egypt.

ERETZ ASHER YAHWEH ELOHEYCHA DORESH OTAH TAMID EYNEY
YAHWEH ELOHEYCHA BA MERESHIT HA-SHANAH VE-AD ACHARIT
HA-SHANAH (11:12) = It is a land that Yahweh your Elohim constantly
watches. Yahweh your Elohims eyes are on it always, from the beginning of the
year to the end of the year. This is very rare phraseology. As far as I know, this is
the only time the year is referenced from beginning to end. In all other places
the year is said to turn rather than end and these turns of the year refer to
spring and fall equinoxes. However, the more predominant language of turns of
the hear appears at least implied in 11:14.

13


HISHAMRU LACHEM PEN YIFTEH LEVAVCHEM (11:16) = Guard against
your heart being tempted. The word in Hebrew is PATHAH, which literally
means to open up, so the text is saying Let not your heart be opened up to the
idea of going astray. The Septuagint, or Greek OT, says do not let your heart
get puffed up and this is the same idea, that if your heart opens up it gets larger
and therefore puffed up.

UKSHARTEN OTAM LEOT AL-YEDCHEM VEHAYU LETOTAFOT
BEYN EYNEYCHEM (11:18) = bind them as sign on your hand and let them be
bands in the center of your eyes. Some of you were asking about more info on the
tefillin. Questions seemed to be two-fold: 1) Is the current practice of the
Orthodox a valid interpretation of this command? And 2) Is there proof Yshua
wore these as well tzit-tzit?

The answer to both questions is YES. The Hebrew actually reads as we saw and
the key phrase is TOTAFOT BEYN EYNEYCHEM, which is literally BANDS
BETWEEN YOUR EYES. Orthodox take this literally, even though it is also
possible a figurative meaning is also intended, such as remember the covenant
by keeping these words before your eyes always i.e. Read the Torah and
especially this part of it all the time. Tzit-tzit clearly have this remembrance
function as well, like tying a string around your finger so you dont forget
something. Without these distinct tools, it would be easy for Israel to look like
everyone else and forget what Abba YHWH did for them.

Yshua clearly did NOT have a problem with either tzit-tzit or tefillin. In
Matthew 23 he rails against LENGTHENING these or wearing them in an
extravagant way, not prohibiting them being worn at all. Yshuas Aramaic
dialect carries the terms TEKHLET (the blue thread in tziti tzit) and TEFILLIN
(the bands/straps) over intact from Hebrew. Ostentatious prayer Yshua hated, but
sincere prayer with these items that Jews naturally used to pour out their heart to
Abba YHWH were not frowned upon by him at all.


Torah Question of the Week:
In Numbers, Abba YHWH punished the Israelites for panicking that the land they
were going into was full of giants by making them wander in the wilderness a year
for each day the bad spies checked out the land. Now here, in Deuteronomy 9, Abba
YHWH says they ARE GIANTS after all! Why punish the spies from before when
it turns out they were correct in their assessment?


END PART 1
14


PART 2: THE HAFTORAH

Torah Question of the Week:
In Numbers, Abba YHWH punished the Israelites for panicking that the land they
were going into was full of giants by making them wander in the wilderness a year
for each day the bad spies checked out the land. Now here, in Deuteronomy 9, Abba
YHWH says they ARE GIANTS after all! Why punish the spies from before when
it turns out they were correct in their assessment?

Because the Israelites made two mistakes. First, they did not take Abba YHWHs word
for it that the Land was good for them and had to see for themselves. Second, they had
already forgotten that, regardless of the obstacle, Abba YHWH had delivered them out of
danger time and time again. As a result, now that they can see these fortifications again
forty years later, YHWH exhorts the new generation telling them, See these giantsI
will get rid of them for you. Just watch!

1) Haftorah portion (English- Isaiah 49:14-51:3) and discuss common themes with
the Torah portion.

Vatomer Tsiyon azavani Yahweh vaAdonay shchechani.

Hatishkach ishah ulah merachem ben-bitnah gam-eleh tishkachnah
ve'anochi lo eshkachech.

Hen al-kapayim chakotich chomotayich negedi tamid.
Miharu banayich meharsayich umacharivayich mimech yetse'u.

2) Our linguistic commentary

AZAVANI YAHWAY VAADONAY SHECHECHANI (49:14) = YHWH has
forsaken me and Adonai (my master) has forgotten me. Very close to Psalm 22
except we see here that Psalm is fulfilled here with Isaiah. Yshua doesnt say he
is forsaken on the execution stake. He says instead, My El, My El, why have
you spared me? which is a call to let him die after 6 hours of torment. Abba
YHWH grants that request 5 lines later.

CHAI ANI NEUM YAHWEH (49:18) = As I live declares YHWH. Usually the
prophets make this oath, As surely as YHWH lives. Here we see Abba YHWH
making an oath by His own existence!

KA-ADI (49:18) = like ornaments. This reminds me of one of Lamechs wives
who had the same phrase as her name in Genesis 4. Lamech admitted an evil act
to her but now Abba YHWH promises to put Israels evildoers into a subservient
role, as ornaments and trophies.

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GELAH (49:21) = exile. But literally from the verb uncover, reveal, same as
GALILEE, where Messiah was from. So in exile there is revelation, and this is
further evidence that Galatians was a revelation to the exiles of Yah (Galoot-i-
Yah).

EY ZEH SEFER KRITUT IMECHEM ASHER SHILACHTIHA? (50:1) =
where is the bill of divorcement of your mother whom I sent away? The Mother
(home country) was kicked out of Abba YHWHs presence but not permanently.
It was a trial separation only. As a result there is no obstacle in full restoration.

ALBISH SHAMAYIM QEDAROT (50:3) = clothe the skies in blackness. This
word is the same as QEDAR, a cursed tribe. This seems to be an allusion to
future persecution by these Arab peoples. Most scholars think QEDAR means
black tented and we have a reference here to clothing, sack cloth that is
blackened. By 50:9 the subject has turned to human enemies who are also
compared to moth-eaten clothes.

3) Renewed Covenant portion: (English) Luke 4:1-13 (all the way through with
applicable footnotes.)

AKKEL KHARTZA (4:2) = literally the Accuser. AKHEL though also means
to eat/devour and here Satan tries to devour Yshua with a lack of food!

AMAR LKAPA (4:3) = say to these stones. Satan wants to get Yshua to turn
the stones into bread, but Yshua is the bread of life from the House of Bread
(Beyt-Lekhem), and he turns the tables on Satan by naming his closest disciple
Peter KAPA/KEEFA (Rock-head)! Yshua doesnt need to turn stones to
breadhe can be the bread and raise up a Stone to come after him.

Here AKHEL QARTZA (the Accuser) and HA SATAN are used interchangeably
to refer to the same being.

4:6- VE-AMAR (and said) AKEL QARTZA (Aqel Qartza/the Accuser) LAKH
(to you) ETEL (I will give) SHOLTANA HANA KOLEH (all this authority)
WSHUBKHEH ( and glory) DELI ( that to me) MESHALAM (is delivered)
WALMAN (and to whomever) DETZBEH (that I desire) YAHEV ANA LEH
(can I give it). SHOLTANA, or authority/power is where we get the Arabic
term SULTAN, an absolute ruler.

KENPHA DHEYKLA (4:9) = edge of Temple, but literally wing of Temple.
Daniel prophesied that the abomination that causes desolation would be set up
also on the WING of the Temple, so Satan wants to thwart that by making
YHWHs Son into an abomination at that exact location.

Luke 4:12

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40) Not test/tempt in the sense of YHWH being forced to consider changing his mind,
because this is impossible. Rather, Aramaic here means something closer to, "don't
attempt to force YHWH to pass one of your man made tests." (See Deu_6:16.)

4) Highlight common themes in Aramaic (terms in footnotes which I will read)

5) Apply these themes/issues to modern issues in the Netzari faith. (Temptation is a
reality for all of us as well, but we are fortunate to have so many great examples
in Scripture to help us overcome itwith Abba YHWHs help of course. Abba
YHWH will surely help us, but as Yshua said, we should not test Him or dare
Him. Instead, seek His counsel and seek to draw near Him.)

6) Relate to all or part of an Appendix portion of AENT or footnotes from a portion
(Epistle to the Hebrews article, p. 814-818).

STUDY QUESTIONS TO BE ANSWERED NEXT WEEK FOR THIS
PORTION:

1) In this part of Devarim, we see that Abba YHWH is commanding a kind of
scorched earth-no mercy approach to dealing with the Canaanites. Entire
populations are to be put to the sword, not just the male warriors. My question is
this: Why would Abba YHWH, Who is so full of mercy, do this?

2) Are these kinds of harsh warfare tactics permissible today?

3) What are some other reasons why Abba YHWH is not driving the pagan nations
out immediately other than, for the wild beasts would be too numerous for you?

4) Where do we see solid evidence in this Torah portion that the old fall to fall
calendar did not completely go away and that what we think of as a modern
rabbinic title for an important feast is actually strongly hinted at in the Torah?

5) In this Haftorah portion, there is one thing that Yeshayahu (Isaiah) mentions that
would clearly cause him to oppose one of the most famous Rabbinic extra-
scriptural rulings. What does Yeshayahu demand that the Rabbis have disagreed
with him on?


17


Torah Thought for the Week:
The Dangers of Peace

Yes, you heard me correctlypeace can be dangerous. Here is what Moshe warned on
the subject:

11
'Be careful not to forget Yahweh your Elohim, by neglecting his
commandments, customs and laws which I am laying down for you today.
12

When you have eaten all you want, when you have built fine houses to live in,
13

when you have seen your flocks and herds increase, your silver and gold abound
and all your possessions grow great,
14
do not become proud of heart. Do not then
forget Yahweh your Elohim who brought you out of Egypt, out of the place of
slave-labor,
15
who guided you through this vast and dreadful desert, a land of
fiery snakes, scorpions, thirst;
16
who in this waterless place brought you water
out of the flinty rock; who in this desert fed you with manna unknown to your
ancestors, to humble you and test you and so make your future the happier.
17

'Beware of thinking to yourself, "My own strength and the might of my own hand
have given me the power to act like this."
18
Remember Yahweh your Elohim; he
was the one who gave you the strength to act effectively like this, thus keeping
then, as today, the covenant which he swore to your ancestors.
19
Be sure: if you
forget Yahweh your Elohim, if you follow other gods, if you serve them and bow
down to them -- I testify to you today -- you will perish.
20
Like the nations
Yahweh is to destroy before you, so you yourselves will perish, for not having
listened to the voice of Yahweh your Elohim.' (Deuteronomy 8:11-20 NJB)

When we humans yearn for peace, we have to make sure we yearn for the right kind. The
mere absence of war is not really peace. It can simply give our enemies time to rearm to
attack us again. Or we can go soft and get vulnerable. The problem is not the desire for
peace. Rather, the problem is we need Abba YHWHs peace and not a pale human
substitute that we just call peace!

Abba YHWHs peace comes to us, as He says repeatedly throughout this Torah portion,
through OBEDIENCE. When we obey Him, we get rest from our enemies and live in a
prosperous land. When we disobey, unfortunately the opposite happens.

But when we go to WAR, for lack of a better term, it is seldom done in physical terms
with us in uniform firing at an enemy. Instead, the war is SPIRITUAL, as we get under
attack from others, many of whom claim to be doing a service for Abba YHWH as they
attack us! That attacks come is part of life, and certainly a part of spiritual leadership.
There is no getting around those, nor would I wish always feel the kind of peace where
I take things for granted and have my heart for Abba YHWH grow cold.

Rav Shaul in Ephesians talks about our war being against not flesh and blood but against
spiritual realms, kingdoms and principalities. Whether through vulnerable parties being
influenced to say lies or by frustration that comes from bad circumstances, people simply
18


open their mouths and without any thought or truth or beauty, start making accusations
without proof.

But how we respond to them is just as important to Abba YHWH. Because we then get
an opportunity to show ourselves approved by not engaging in lashon hara back to our
accusers. We attack positions, not people. And all charges MUST be brought forth from
TWO WITNESSES at a MINIMUM to establish every word for Abba YHWH. To do
otherwise is to invite destruction. I pity the accuser who dives into this pit of Sheol on
their own accord without thought for the judgment that awaits.

Again though, when on the other side of those attacks we do not multiply evil and give
Satan victory. Instead we say the one thing to Satan that we should: Abba YHWH
rebuke you Satan. No matter who you speak through or what form you take if you lie
against Torah, Abba YHWH rebuke you, for Abba YHWH fights FOR US.

But what are the weapons in this war? Again the attacks now and then can make us
stronger and keep us on our toes. Sometimes we can win our wayward brother back by
proper behavior and not naming names but leading by example. But the way we get
attacks are through WORDS barbed with poison and lies.

We need to be really carefulit is literally better to be the attacked than the attacker in
situations like this. Such is made even more deadly for the attacker when they are in
LEADERSHIP where Yaakov 3:1 warns a stricter judgment awaits them. Think about
what you say accusers and dont speak without proof and with canned lies and certainly
dont do so on Shabbat, which is a time of praise and edification. Otherwise, this is what
awaits you:

12
A scoundrel, a vicious man, he goes with a leer on his lips,
13
winking his eye,
shuffling his foot, beckoning with his finger.
14
Trickery in his heart, always
scheming evil, he sows dissension.
15
Disaster will overtake him sharply for this,
suddenly, irretrievably, he will be broken.
16
There are six things that Yahweh
hates, seven that he abhors:
17
a haughty look, a lying tongue, hands that shed
innocent blood,
18
a heart that weaves wicked plots, feet that hurry to do evil,
19
a
false witness who lies with every breath, and one who sows dissension among
brothers.
20
Keep your father's precept, my child, do not spurn your mother's
teaching.
21
Bind them ever to your heart, tie them round your neck.
22
While you
are active, they will guide you, when you fall asleep, they will watch over you,
when you wake up, they will converse with you.
23
For the precept is a lamp, the
teaching is a light. (Proverbs 6:12-23 NJB)

But as I said, a little conflict, if swiftly dealt with, can mean redemption and restoration
for both parties. YHWH wants the Lion to lay down with Lamb and begs us saying
Lets make a deal and reason TOGETHER says YHWH! In so doing, we break the
cycles of charge and counter charge with the truth and with proper due process, for as
Yaakov says, he who cant keep control over his tongue has a worthless faith. Those
19


whom he tries to injure then will surely recover and be stronger for the experience, and
then where will the attackers of this world be?

Im Andrew Gabriel Roth and thats your Torah Thought for the Week!

Next week we will be exploring Reeh, or Deuteronomy11:26-16:17. Our Haftorah
portion will be Isaiah 44:11-45:5 and our Renewed Covenant portion will be 1 Yochanan
4:1-6 and 2:18-25. Stay tuned!

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