Scroll to Scroll:

Todays Parsha #35: Naso (you take)

Special Announcements:
1) Happy to report the Shavuot Conference was a great success! I will let you all
know when special materials from it become available.
2) Unfortunately, while I was in Minnesota, I found out one of the Shavuot Special
videos (#4) had been overwritten, although the audio part of the missing video is
still available, as I announced at the time. While I still am not sure why that
happenedits a first in the nearly 4 years I have been doing this ministryI
did want to once again say how sorry I am that it happened. Please accept my
sincere apologies for any inconvenience this technical issue may have caused.
3) To try and make up for this, I am providing a separate section of Bonus Teachings
for this parsha.

PART 1: THE LAST AND CURRENT TORAH PORTIONS

ANSWERS TO LAST WEEKS STUDY QUESTIONS (Bamidbar):
1) The situation with Hosea and his children is very similar to an incident in the Torah.
What is it?
The naming of Benjamin in Genesis. Rachel wanted to call him Ben Oni, or son
of my pain but Jacob knew better. He decided son of my strength was a
better name, also meaning son of my right hand.
2) If you know the answer to #1, what lesson is that incident trying to tell us in the
modern world now?
Jacob didnt want his son to have his son be reminded of the death of his mother
every time someone called his name. Putting these labels on children is never a
good thing. We may not put labels on our kids directly by the names we give
them, but we do almost the next worst thing when we talk about our kids in a
way that is limiting to them, that this one is the smart son but he will always be
shy and that one is pretty but she cant think straight, etc.
3) There is also one other time in Tanakh where this happens. Where is it and how is it
different from the one in the Torah?
And about the time of her death the women who stood by her said to her, "Do
not be afraid, for you have given birth to a son." But she did not answer or pay
attention. And she called the boy Ichabod, saying, "The glory has departed
from Israel," because the ark of God was taken and because of her father-in-law
1|Page

and her husband. She said, "The glory has departed from Israel, for the ark of
God was taken." (1 Samuel 4:20-21 NAU)
The difference though is that apparently this naming decision was not reversed
by the mother later, so this kid was cursed with the name Ichabod for the rest of
his life.
4) When is a native-born Israelite called a stranger when in all other situations he or
she would not be called this? Hint: This has NOTHING to do with when Abba
YHWH says, for you were strangers in the land of Egypt.
So you shall appoint Aaron and his sons that they may keep their priesthood, but
the layman who comes near shall be put to death." (Numbers 3:10 NAU)
The word LAYMEN is actually ZUR which means stranger.
5) If you know the answer to #4, tell me when even priests are considered strangers?
When Aarons 2 sons offer unauthorized fire and die, that fire is called ZUR
(strange), so his sons became distanced and made strange by their disobedience.
Chronological Ordering of the Book of Numbers
1) Numbers 7:1-9:2111st day of the 1st month of second year (1446 BCE)
2) Numbers 1-61st day of the 2nd month of second year (1446 BCE)2
3) Numbers 9:22-10:36Start of 3rd year, up to when they leave Sinai on 20 Iyar
(1445 BCE).3
4) Numbers 11:1-19:32The remainder of the 3rd year, including events such as the
Korah Rebellion.4
5) Numbers 20:1-36:13The 40th year since Exodus, from 1 Abib (20:1)5 to the end
of Tevet6 (January 6th), where the Israelites are encamped in the plains of Moab,
by the Jordan opposite Jericho.(1406 BCE)

Compare Number 7:1 to Exodus 40:1,17as they are one and the same event. These are two different ways
of expressing the 1st day of the 1st month in the second year since Exodus.
2
Compare priestly blessing of Numbers 6:22-26 to the account in Leviticus 9:23-24. These appear to be
referencing the same moment in time.
3
The 20 Iyar reference is in Numbers 10:11. However, 9:22-26 makes it clear that the Shekinah might
come and go from their central location at Sinai a minimum of a year, one month and two days, so this adds
a year between the earlier part of Numbers 9 and the start of Numbers 10. Other chronological data keeps
all the time from after the start of year 2 but before the start of year 3. For this same period, see Leviticus
11:1-27:34. The Israelites are at Mount Sinai just under 2 complete solar years, from 1 Sivan (May 7 th) in
1447 to 20 Iyar (May 4th) in 1445 BCE, but again that just means Sinai was their home base; they had to
have explored places in and around that area but simply came back after a while.
4
This is because in Numbers 20:1 Miriam dies. Shortly after, Aaron also dies, and synching to data in
Numbers 33 tells us this is the 40th year since Exodus, so 38 years passed from the end of Numbers 19 to
the start of Numbers 20. This process also establishes the fact that we cannot have entered into any part of
the 4th year in this large section of Numbers, or the entire 42-year count will be completely thrown off.

2|Page

AND NOW FOR THIS WEEKS PORTION

1) Meaning of this weeks Torah portion and summary of contents:
Naso means take as in you will take an accounting of Israel or a census. This
portion begins with the census on the Gershonites and details all their prescribed
duties in ministering to the Tabernacle. This is followed by the bitter waters test for
an adulterous woman in Numbers 5 and other instructions for the sons of Aaron,
culminating with the Blessing of the Priests in chapter 6. The 7th and last chapter in
the portion details the contributions for the Tabernacle made by each tribal leader
Read Parsha (English-Numbers 4:21-7:89). This week, we will read from the start
and conclude at the end of the 6th chapter, summarizing the 7th, because each tribal
leader gives the identical contributions to the Tabernacle.
1) Play by Play commentary where appropriate.
2) Point out key Hebrew words/terms. Color Commentary:
MIBEN SHLOSHIM SHANAH VAMALAH VEAD BEN CHAMISHIM SHANAH
(4:30) = Take a tally of those from 30 to 50 years old. Because the work involved is
more precise but also more arduous than that of the priests, the Levites here need to
be trained especially carefully on how to handle all the sacred equipment. They still
retire at 50 like the priests.
VAYEDABAR YAHWEH EL-MOSHE LEMOR (5:1) = and spoke Yahweh to
Moshe saying to him. This is one of the times that according to the Rabbis the timing
attaches to an earlier book. In this case, it would appear to be synched to Exodus 40,
when the Tabernacle was erected on 1 Abib a year after the Exodus.
However, I should explain another aspect of this. In 40:17 the phrase second year is
used, however this is not two years from the Exodus but only the following year.
SHENI is an ordinal number, and refers to the START of the second year.
TZARA (5:2) = leprous mark. There is another term in Hebrew which is NEGA, a
more general term plague mark that can indicate leprosy or other sicknesses. It is

Technically the first day is not mentioned as the time of Miriams death, but Josephus and other ancient
authorities confirm it on 1 Abib. Even if this is not actually correct, it is accurate to target 1 Abib in the 40th
year as the period immediately preceding Miriams death.
6
This is due to the reference in Deuteronomy 1:3 of those events taking place on 1 Shevat. The location
seems to have shifted slightly also from the Numbers 36:13 reference of: the plains of Moab by the Jordan
near Jericho to These are the words which Moses spoke to all Israel across the Jordan in the wilderness,
in the Arabah opposite 1Suph, between Paran and Tophel and Laban and Hazeroth and Dizahab.
(Deuteronomy 1:1 NAU)

3|Page

used to great effect in Isaiah 53:8 to whom the NEGA (stroke) was due. Here
however TZARA, which only refers to leprosy, is used.
Note on Numbers 5:11-31: This test for an unfaithful wife has a very interesting
parallel with the worship of the Golden Calf, as we see here:
(Exo 32:19) And it came to be, as soon as he came near the camp, that he saw the
calf and the dancing. And Moshehs displeasure burned, and he threw the tablets
out of his hands and broke them at the foot of the mountain. (Exo 32:20) And he
took the calf which they had made, and burned it in the fire, and ground it
into powder, and scattered it on the face of the water and made the children
of Yisral drink it.(Exo 32:21) And Mosheh said to Aharon, What did this
people do to you that you have brought so great a sin upon them? (The
Scriptures 1998)
So for the people who were definitely guilty of spiritual adultery, that is to say
idolatry, 3000 of the worst offenders were killed, just as a person caught in adultery
would be killed by stoning. But for those whose guilt was uncertain, they were
literally made to also drink bitter waters from the ground powder of the calf.
Presumably, if the pattern held, the bitter waters might turn into a curse and prove
fatal for those who took them and end up being guilty. However, the text is unclear on
some of these matters.
DABER EL-BNEY YISRAEL VEAMARTA ALEHEM-ISH ISH KI-TISTEH
ISHTO UMAALAH VO MAAL (5:12) = this, the word (literally or ruling,
law) if any mans wife is suspected of committing adultery and being false to her
husband. The rabbis point out there is very ancient tradition that says this rule is null
and void if the husband has committed sexual sin first.
VEHEEMIDAH LIFNEY YAHWEH (5:16) = and have her stand before Yahweh.
This is referring to the Tent of Meeting, where Abba YHWH would come down and
dwell with Israel. It may also refer to elders who are standing with Abba YHWH at
the Tent of Meeting, following His procedures. In similar passages, phrases like
standing before YHWH/Elohim are often interpreted by Rashi and others as
meaning giving testimony before the elders or the Sanhedrin.
MAYIM KEDOSHIM (5:17) = Set-Apart waters, because these waters came from the
washstand that was made from the mirrors of righteous women (Exodus 38:8).
UFARA ET-ROSH HA-ISHAH (5:18) = and let loose her hair. This proves women
did have their hair tied up in some manner while worshipping, and may also explain
the commandments about women keeping their heads covered in 1 Corinthians 11:20.
However, it should also be pointed out that Rav Shaul makes it clear congregations
should not be divided over this issue, one way or the other.
But if anyone is contentious about these things, we on our part have no such
custom, nor has the assembly of Elohim. (1 Corinthians 11:16 AENT)
4|Page

YERECHECH (5:20) = your thigh. Some authorities take this phrase literally that the
womans thigh will waste away if she lies. Others however look at thigh as a
euphemism for sexual organs and reproduction. It is true that thigh covenant is
associated with a vow that passes through generations of a family. However it seems
predominantly associated with male, not female, reproduction. As a visual metaphor,
thigh seems more easily symbolic with the men.
VE-CHATAV ET-HA-A LOT HA-ELEH HA-KOHEN BA-SEFER U-MACHTAH
EL-MEY HA-MARIM (5:23) = the priest shall then write the curses on the
parchment and dissolve it into the bitter waters. In a positive example, the prophet
Ezekiel is commanded (3:1-7) to eat divine instruction on a scroll and speak Abba
YHWHs words back out to Israel. Here, in Numbers 5, may be the only example of a
negative process. It is although unclear if the waters bring the curse directly or if they
are activated into cursing by the parchment. My best guess is that both waters and the
writing do this, as we need two witnesses to establish every matter of Torah
(Deuteronomy 19:15).
VENIZREAH ZARA (5:28) = and will become pregnant. And when this happens the
entire nation will know the husband falsely accused his wife, because the pregnancy
itself is a sign of Abba YHWHs personal vindication of the woman.
ZOT TORAT (5:29) = this is the (entire) instruction (or Torah), As we saw earlier
(Leviticus 13:59), this phrase indicates that this is the only place in the Torah that the
instruction appears. Same thing applies to 6:21.
ISH O ISHAH (6:2) = Man or woman. This was a very special vow open to both,
which is remarkable because according to Philo and other authorities, a Nazirite
during his or her vow takes on some of the status of being a priest.
NEZER ELOHAV AL ROSHO (6:7) = Elohims Nazirite crown is upon his head.
The uncut hair is thought of as a crown of righteousness to the one under the oath.
VEKIDASH ET-ROSHO BAYOM HAHU (6:11) = and re-sanctify his head on that
day. So the Nazirite, though defiled by a dead body, can resume his oath of separation
after a week if he/she chooses to.
VE-GILACH HA-NAZIR (6:18) = and the Nazirite will shave. The opening at the
Tent of Meeting that is also described in this verse is apparently a separate area that is
just for the Nazirite shaving his head.
BIRCHAT HA KOHENIM (6:24-26)
YEVARCHECHA YAHWEH VEYISHMARECHA
(and may Yahweh bless you and keep you)
YAER YAHWEH PANAV ELEYCHA VICHUNECHA
5|Page

(may Yahweh lift up His face to shine upon you and grant you grace)
YISA YAHWEH PANAV ELEYCHA VEYASEM LECHA SHALOM
(may Yahweh lift up His countenance on you and give you peace)
(7:12) NAHSHON AMMINADAB JUDAH. NAHSHON (perhaps from NAHSHOL)
= stormy sea/waters. AMMINADAB = my kinsman is noble. JUDAH = praise.
Message: [Through] stormy waters my noble kinsmen/family [received] praise.
This is a reference to the deliverance at the Sea of Reeds under Moshe, and in later
times the rabbis will tell a story or Midrash based on this meaning:
[From Wikipedia]
Owing to his direct descent from Judah and to his being the progenitor of so
many kings, Nahshon is extolled by the rabbis as a most noble man.
Nahshon's sister Elisheba married Aaron,[4] and this is especially mentioned as
a hint that one should take care to select a wife whose brothers are noble.[5]
The Midrash relates that during the Exodus, when the Israelites reached the
Red Sea, it did not automatically part. The Israelites stood at the banks of the
sea and wailed with despair, but Nahshon entered the waters. Once he was up
to his nose in the water, the sea parted. This is the origin of his name
"Nahshol" = "stormy sea-waves". It is in virtue of action that he was chosen to
be the first to bring the dedicatory offering.[6] Nahshon was a model prince,[7]
and was called "king".[8] When the princes of the different tribes were required
to bring their offerings, each on a separate day, Moses was embarrassed, not
knowing who should be the first; but all Israel pointed at Nahshon, saying,
"He sanctified the name of God by springing first into the Red Sea; he is
worthy to bring down the Shekhinah; therefore he shall be the first to bring the
offering."[9] The offering brought by Nahshon is pointed out as having been
his own and not that of his tribe.[10] In the account of the offering the words
Va'korbano ("and his sacrifice") and Etodim each have a , while the same
words in the accounts of the other princes' offerings have no . This letter, the
numerical value of which is six, indicates that Nahshon was the ancestor of six
men David, the Messiah, Daniel, Hananiah, Mishael, and Azariah each
of whom was distinguished for six praiseworthy qualities.[11]
Another possible meaning to NAHSHON is initiator.

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

= little one. ISACCHAR = there is recompense. If recompense is meant in a
bad sense here, i.e. in the sense of taking vengeance, the sentence possibly means:
There is little revenge given from El [for our sins].
(7:24) ELIAB HELON ZEBULON. ELIAB = El is my Father. HELON = brave.
ZEBULON = dwelling of honor. Message: El is my Father [Who is] brave and
dwells with honor.

6|Page

(7:30) ELIZUR SHEDEUR REUBEN. ELIZUR = El of the rock or El is my rock.

SHEDUER = Shaddai is light. REUBEN = behold a son. Message: El is my
rock, Shaddai is light [that] beholds [His] Son.
(7:36) SHELEUMIEL ZURISHADDAI SHIMEON. SHELEUMIEL = peace of
El. ZURISHADDAI = My Rock is Shaddai [a title for YHWH]. SHIMEON =
they hear. So the sentence is The peace of El, the Rock of Shaddai [is for] they
who hear [him].
(7:42) ELIASAPH DEUEL GAD. ELIASAPH = El has added. DEUEL = El has
known. GAD = fortunate. Because this is the sixth day, what El has added may
relate to the Shabbat and therefore mean, El has added and El has known the
sons of the fortunate [who keep the added seventh day].
(7:48) ELISHAMA AMMIHUD EPHRAIM. ELISHAMA= El has heard.
AMMIHUD = my people are majestic. EPHRAIM = fruitful. Pretty straight
forward: El has heard that my people are majestic and fruitful!
(7:54) GAMALIEL PEDAHZUR MANASSEH. GAMALIEL = El has
recompensed. PEDAHZUR = the rock has ransomed. MANASSEH = causing
forgetfulness. Message: El has recompensed [through] the rock of ransoming
causing forgetting [of our sins]. NOTE: This may be a reference to a rock that
was used to sacrifice unto Abba YHWH per our Haftorah portion this week
(Judges 13:19).
(7:60) ABIDAN GIDEONI BEN-YAMIN. Each of these names may spell out a
message. Abidan = My Father is judge. Gideoni = my cutter (hewer with an axe).
Ben-Yamin= Benjamin, literally son of my right hand but idiomatically son of
my strength/power. So perhaps this means: My Father [YHWH] is a Judge that
cuts down the sons of power!
(7:66) AHIEZAR AMMISHADDAI DAN. AHIEZAR = my brother is help.
AMMISHADDAI = my kinsman/family is Shaddai. DAN = judge. Message: My
brother is help, my family is Shaddai [and my] judge.
Last two combine
(7:72-78) PAGIEL OCHRAN ASHER AHIRA ENAN NAPHTALI. PAGIEL =
occurrence/intervention of El. OCHRAN = trouble. ASHER = who/whom (to
those). AHIRA (the brother of evil). ENAN (fountain). NAPHTALI (wrestle
with/for El). Message: Els intervention [is] trouble [for those] who are brothers
of evil [but] a fountain [of life] to those who strive with El!

END PART 1

7|Page

PART 2: THE BONUS TEACHINGS

1st Bonus Teaching:
The Secret Punishment in Numbers 5
In this Torah portion, we see what looks to some a cruel, perhaps even barbaric and
emotionally damaging procedure. A jealous husband has the right to present his wife
before the priests and if he thinks she has been unfaithful can make her drink bitter
water that will bring a curse upon her. This is a provision in Torah to deal with the
very practical fact that husbands get jealous and sometimes the matter of adultery
cannot be proven to have happened between his wife and another man.
Now, if the woman did sin against her husband, then there is no problem in my view.
She has much bigger problems to deal with than an annoying public ceremony where
her reputation is justly put into question.
But what if the husband is just a jerk and the wife is innocent? Is it fair to put her
through an ordeal like that at all? Now the whole nation literally knows her husband
didnt trust her and that he thinks she has broken her vows. And in the aftermath of
such a horrific public display, we can only imagine that certain gossips around her
would continue wagging their tongues and thinking she somehow beat the rap and
was a harlot after all. I mean talk about Desperate Housewives, Israel style!
And to be sure it seems the husband holds all the proverbial cards, doesnt it? I mean
there is no similar procedure for the wife to do against him if she thinks he cheats
right? Well, yesand no:
The one who commits adultery with a woman is lacking sense; He who would
destroy himself does it. Wounds and disgrace he will find, and his reproach will
not be blotted out. For jealousy enrages a man. (Proverbs 6:32-34 NAU)
His sin will NOT be blotted out! Thats what Proverbs says. Furthermore, the man has
disgraced himself and let the whole public know that he is a jealous and hateful man who
has falsely accused the one person in his life that not only SHOULD he trust but who has
now, as a matter of Torah law, been proven trustworthy while he has been proven a
LIAR! Lets see what Torah then has to say about such a man:
If a spirit of jealousy comes over him and he is jealous of his wife when she has
defiled herself, or if a spirit of jealousy comes over him and he is jealous of his
wife when she has not defiled herself, the man shall then bring his wife to the
priest, and shall bring as1an offering for her one-tenth of an ephah of barley meal;
he shall not pour oil on it nor put frankincense on it, for it is a grain offering of
jealousy, a grain offering of memorial, a reminder of iniquity. (Numbers 5:14-15
NAU)

8|Page

This is curious, because in one place the man will be held without blame, but in another
sense, as we see here, he must make PUBLIC ATONEMENT for his wanton jealousy.
And it gets actually worse for him:
"For anger slays the foolish man, and jealousy kills the simple. "I have seen the
foolish taking root, and I cursed his abode immediately. "His sons are far from
safety, They are even oppressed in the gate, And there is no deliverer. "His
harvest the hungry devour And take it to a place of thorns, And the schemer is
eager for their wealth. (Job 5:2-5 NAU)
6

"Put me like a seal over your heart, like a seal on your arm. For love is as strong
as death, jealousy is as severe as Sheol; Its flashes are flashes of fire, the very
flame of the LORD. (Song of Solomon 8:6 NAU)
So this is the penalty the husband has laid upon himself, because he did not make the
effort to either know his wife better or honor his community of faith by proving all things
from the Word. Again, this doesnt mean the wife isnt harshly treated and for something
she was totally innocent of. But the shame that was heaped on her falsely will surely
come back to her husband a hundred fold and stay with him far longer, for he has shown
the worst side of himself in the most shameful public display imaginable and Abba
YHWH Himself has called him a liar and a fool.
Given the choice between the two of them, Id rather take the temporary yet unwarranted
shame of the wife than the eternal and validated shame of her husband.

9|Page

Bonus Teaching #2:

The Unified Torah: One Message, Many Voices
Topic #2: A Guide to Sincere Torah-Based Repentance
The Real Matthew 18
We begin with quoting Matthew 18a section of the Gospels that is sometimes
misunderstood or misappliedbecause the instructions at the start of it are ignored:
(Mat 18:1) At that moment, the disciples drew near to Y'shua and said, "Who
indeed is the greatest in the Kingdom of Heaven? (Mat 18:2) And Y'shua called
a child and made him stand in their midst.
(Mat 18:3) And said, "Truly I say to you, that unless you change183 and
become like children, you will not enter the Kingdom of Heaven. (Mat 18:4)
He therefore who humbles himself like this child, he will be great in the
Kingdom of Heaven. (Mat 18:5) And he who receives one like this child in
my name receives me.
The footnote for 18:3 in the AENT has read the same way for 7 years:
Matthew 18:3
183) The burden of change is upon mankind to nurture the spiritual man
according to the Image of Elohim, but false religion puts the burden of change on
Heaven, demanding that Heaven conform to man's religion. The carnal man
seeks "flaws" in Torah and Mashiyach to justify his own transgression.
Granted quotes from Scripture carry infinitely greater weight than any man or womans
opinionincluding and especially that of my ownbut what I hope to do is demonstrate
by sound Scriptural examples the reasoning behind that opinion.
Further, just as Paul held himself up to account before the Bereans in Acts 17 for being
rooted in Scripture for his opinions, I try to follow that example in expressing these
principles here. I am accountable and responsible for conveying the Scripture as
completely and accurately as I possibly can and if I fail at that, I also need to be corrected
in such an error.
Having said that, lets discuss for a moment the meaning of Yshuas words above.
Yshua called a child to stand with him as an examplea visual metaphor if you will
for one aspect of the Kingdom of Elohim to be made clear. Notice he is not saying we
need to be immature or selfish like children can be but is instead we should be focusing
on how one ends childhood as opposed to being childish, as Paul alludes to here:
(1Co 13:11) When I was a child, I talked as a child, and I reasoned as a child, and
I thought as a child: but when I became a man,73 I laid aside the things of
10 | P a g e

childhood. (1Co 13:12) And now we see, as by a mirror, in dark reflection; but
then face to face: now I know partially; but then will I know, just as I am known.
(1Co 13:13) For these three things are abiding: faith, and hope, and love; but the
greatest of these is love.
The footnote for 1 Corinthians 13:11 points out that the word for man in that line is
gowra which indicates a strong man who protects his house, the same word for
strength, judgment and even warrior.
Those meanings in turn point to the fact that while the greatest of these virtues is love
that love itself does not always wear a happy faceor why even refer to war or warriors
at all? Sometimes instead love must be shown by strongeven harshyet Biblically
based correction. If the intent of said correction is only uplift oneself and cause pain to
ones perceived enemies then, it is clear such protection is invalid and even
reprehensible.
On the other hand, if the intent is instead to lay a firm foundation where both offender
and victim can love one another once more and grow in peace, then such harsh correction
is not only permissible, it is in fact necessary and the only course that is open to the
protector.
Although, getting back to the main point, good children of course honor their parents and
accept correction from them when they do wrongit is this example of positive
childhood that Yshua is focusing on. He tells the people to change and become more like
children, and directly threatens that to not do this will bar that person from the Kingdom
of Heaven. Lets go a little further into the matter as Yshua puts it:
(Mat 18:4) He therefore who humbles himself like this child, he will be great in
the Kingdom of Heaven. (Mat 18:5) And he who receives one like this child in
my name receives me.
To humble himself or herselfespecially if that person is a leader (James 3:1)--is
therefore directly tied to receiving forgiveness in this world and salvation in the next.
Yshua says that whoever receives the repentant child receives him and also that one
must be a repentant child to get into the kingdom. Since we cannot get into the kingdom
without receiving him, the importance of the proper roles of repenting offender and
forgiving victim are clearly stated and defined, and we will deal with that aspect later.
Also the idea of receiving the child in my name means to receive him or her according
to Yshuas rules, not our own, and we will deal with that aspect later on as well.
For now the point is that sincere admitting of faultsand I mean spelling it out and
naming names specifically, followed by admitting the need for repentance is pre-requisite
to forgiveness of the offense, but once that process is followed, forgiveness should be
offered, because by that process the offending child is worthy to be received by the

11 | P a g e

mishpocha, and when the injured party accepts such a child who has repented properly,
that person has also honored and welcomed Yshua into his or her own heart.
Now however we need to move further into Matthew 18, to lay more foundation for its
proper interpretation and application:
(Mat 18:6) And anyone who harms one of these little ones who believe in me, it
would be better for him that the millstone of a donkey would be hung on his neck
and he be sunk into the depths of the sea. (Mat 18:7) Woe to the world because of
offenses. It is necessary for offenses that should come, but woe to the man by
whose hand the offenses come.
When we take into consideration that an evil tongue is equated to murder (Psalm 52:2-4;
57:4; Matthew 5:21-26) and that leadership is expressly condemned for allowing such
evil in their midst (Micah 6:9-16; Zephaniah 3:13), the message is clear that when the
leadership is made aware of these things after the fact, they still must repent even if they
did not cause the offense directly themselves, because it happened on their watch and
from among their people (Deuteronomy 21:1-9; Psalm 63:11)!
And the fact is also, if leadership will not do this charge, Abba YHWH will judge them
faulty and do it for them (1 Samuel 2:12-35; 3:11-15; 4:11-18)! It is from these facts the
rest of Matthew 18s introduction follows:
(Mat 18:8) And if your hand or your foot causes you to stumble, cut it off and
cast it away from you. For it is better to enter into life lame, or while you are
maimed, than while you have two hands or two feet to fall into the fire that is
everlasting. (Mat 18:9) And if your eye causes you to stumble, pluck it out and
cast it away from you, for it is better for you that with one eye you enter into life
than while you have two eyes to fall into the Gehenna of fire. (Mat 18:10) See to
it that you do not despise one of these little ones. I say to you, for their
Messengers in heaven at all times see the face of my Father who is in heaven.
(Mat 18:11) For the Son of man has come to save that which was lost.
(Mat 18:12) What do you think if a man had one hundred sheep, and one of them
went astray. Does he not leave the ninety and nine, go on the mountain, and seek
that which strayed? (Mat 18:13) And if he finds it, truly I say to you that he
rejoices at it more than the ninety and nine that did not stray. (Mat 18:14)
Likewise, your Father who is in heaven does not wish that any of these little ones
should perish.
My point for now is a simple one: Many teachers only focus on the instructions from
Matthew 18:15-35 and while those verses are critical to look at, it must also be pointed
out that without using 18:1-14 at the start to clarify what comes next, their application is
incomplete and may in fact cause evil to occur.
Forgive and you will be forgiven

12 | P a g e

Just as important to this discussion however are the rules of Matthew 7:

(Mat 7:1) "You should not judge that you be not judged.(Mat 7:2) For by the
judgment that you judge, you will be judged. And by the measure that you
measure, it will be measured to you(Mat 7:3) And why do you see the twig that is
in the eye of your brother, and you not observe the beam that is in your eye? (Mat
7:4) Or how do you say to your brother, Allow me to remove the twig from your
eye, and behold a beam is in your eye? (Mat 7:5) Hypocrite! First remove the
beam from your eye, and then decide for yourself to remove the twig from
the eye of your brother.
It is absolutely true that, when the tally is added up, we receive grace in direct proportion
to what we gave others and judgment in direct proportion to that which we gave others. It
is therefore a strong encouragement to take the higher road and be the better person
whenever possible.
At the same time though, the other side of the equation is that those who have attacked
the victim unjustly are hypocrites if they say to the victim, Just get over it or We
didnt do any wrong, when it is clear a wrong was done. Whichever side in a dispute
then confesses and/or shows grace and compassion first will win grace for all involved.
Then when the victim forgives after grace is shown to him or her, more grace is added to
that person as well as to the other.
The reason this process of naming sins and confessing them outright is a prerequisite is
because, without such a process, there is little chance of proving that the offender
understands the wrong they have done and therefore little guarantee that the bad behavior
will not be repeated:
17

'You shall not hate your fellow countryman in your heart; you may surely
reprove your neighbor, but shall not incur sin because of him. (Leviticus 19:17
NAU)
12

A golden ring, an ornament of finest gold, is a wise rebuke to an attentive ear.

(Proverbs 25:12 NJB)
5

Better is open rebuke than love that is concealed. (Proverbs 27:5 NAU)

(Tit 1:13) And this testimony is true. Therefore rebuke them sharply that they
may be sound in the faith
The fact is also, confession of sins is required in advance of a forgiveness request, both
before Abba YHWH and before our fellow human beings:
5

I made my sin known to you, did not conceal my guilt. I said, 'I shall confess my
offence to Yahweh.' And you, for your part, took away my guilt, forgave my sin
(Psalm 32:5 NJB)
13 | P a g e

David then said to Yahweh, 'I have committed a grave sin by doing this. But now,
Yahweh, I beg you to forgive your servant for this fault, for I have acted very
foolishly.' (2 Samuel 24:10 NJB)
9

For that is how Jacob's guilt will be forgiven, such will be the result of
renouncing his sin, when all the altar-stones have been smashed to pieces like
lumps of chalk, when the sacred poles and incense-altars stand no longer. (Isaiah
27:9 NJB)
I admit the sins of the Israelites, which we have committed against you. Both I
and my father's House have sinned; 7 we have acted very wickedly towards you
by not keeping the commandments, laws and rulings which you enjoined on your
servant Moses. (Nehemiah 1:6-7 NJB)
13

He who conceals his transgressions will not prosper, But he who confesses and
forsakes them will find compassion. (Proverbs 28:13 NAU)
(Mat 3:4) Now Yochanan's clothes were from the hair of camels, and upon his
loins a girdle of skins. And his food was locusts32 and wild honey. (Mat 3:5)
Then was gone out to him Urishlim and all Yehuda and all lands that surround the
Yordanan. (Mat 3:6) And they would be immersed by him in the Yordanan River
when they would confess in their sins.
(Act 19:18) And many of them that believed, came and narrated their faults, and
confessed what they had done.
(Jas 5:16) And confess your faults one to another, and pray one for another that
you may be healed; for great is the power of the prayer which a righteous man
prays.
Next however we need to begin looking at Biblical examples about what NOT to do
when attempting to apologize.
The Way of Cain
1

The man had intercourse with his wife Eve, and she conceived and gave birth to
Cain. 'I have acquired a man with the help of Yahweh,' she said. 2 She gave birth
to a second child, Abel, the brother of Cain. Now Abel became a shepherd and
kept flocks, while Cain tilled the soil.
3

Time passed and Cain brought some of the produce of the soil as an offering for
Yahweh, 4 while Abel for his part brought the first-born of his flock and some of
their fat as well. Yahweh looked with favor on Abel and his offering. 5 But he did
not look with favor on Cain and his offering, and Cain was very angry and
downcast.

14 | P a g e

Yahweh asked Cain, 'Why are you angry and downcast? 7 If you are doing
right, surely you ought to hold your head high! But if you are not doing right,
Sin is crouching at the door hungry to get you. You can still master him.'
(Genesis 4:1-7 NJB)
Cain makes two critical mistakes here. First, he transfers his frustration from failing to
anger, rather than understanding he can do well next time, please Abba YHWH and get
the outcome he desires. And the second mistake was taking that anger and channeling it
away from admitting his own fault and towards an innocent party, his brother Abel,
whose only crime was pleasing Abba YHWH.
However, Cains mistakes are just beginning:
8

Cain said to his brother Abel, 'Let us go out'; and while they were in the open
country, Cain set on his brother Abel and killed him. 9 Yahweh asked Cain,
'Where is your brother Abel?' 'I do not know,' he replied. 'Am I my brother's
guardian?' (Genesis 4:8-9 NJB)
The most obvious mistake is of course the murder. But then, as if thats not bad enough,
Cain lies to Abba YHWH Who in this instance is acting as priest and judge to The
Adams Family. And when He leads it is clear that Cain is not getting off the hook:
10

'What have you done?' Yahweh asked. 'Listen! Your brother's blood is crying
out to me from the ground. 11 Now be cursed and banned from the ground that
has opened its mouth to receive your brother's blood at your hands. 12 When you
till the ground it will no longer yield up its strength to you. A restless wanderer
you will be on earth.' (Genesis 4:10-12 NJB)
At this point, one might think the story should end there. Cain is caught, Cain is
interrogated, Cain is tried, found guilty and sentence is imposed. It is at this juncture that,
like any good crime drama, Cain might start by admitting fault. Instead, he questions
Abba YHWHs judgment and THEN asks for some lessening of his sentence:
13

Cain then said to Yahweh, 'My punishment is greater than I can bear. 14 Look,
today you drive me from the surface of the earth. I must hide from you, and be a
restless wanderer on earth. Why, whoever comes across me will kill me!' (Genesis
4:13-14 NJB)
Abba YHWH at this point is not bound to do anything on Cains behalf, because Cain
took a life and by that standard his life was forfeit anyway. And Cain did not in any way
admit guilt or responsibility for what he knew he had done wrong.
Nevertheless, because of Abba YHWHs infinite mercy and having nothing to do with
the merits of Cains case or his character, Elohim placed a mark on Cain so people
wouldnt kill him. One can only imagine then how the punishment might have been

15 | P a g e

modified further if actual repentance crossed Cains lips. It is why the NT also has this
stern warning:
(Jud 1:10) But these (men) blaspheme things which they do not understand; and
in the things of which they have a natural persuasion as animal beings, in these
they corrupt themselves. (Jud 1:11) Woe to them; for they have gone in the way
of Cain; and after the error of Balaam, they have lusted for gain; and in the
rebellion of Korah, they have perished. (Jud 1:12) These are they who, in their
feastings riot while polluting themselves, feeding themselves without fear; clouds
without rain moved about by the winds; trees whose fruit has failed and they are
without fruit, twice dead, and uplifted from their root; (Jud 1:13) raging waves of
the sea which, by their foam, manifest their confusion; shooting stars for which is
reserved the blackness of darkness forever. (AENT)
And yet Yehudah (Jude) will also make pleas to his beloved, to warn them away from
these evils, because again, love doesnt always show a happy face. And if Yehudah did
not point these things out to his brethren, what would then be said about his abilities as a
leader?
The Way of Saul.
But in this next example we see another difficult truth: Justification before apology can
sometimes negate forgiveness!
Before getting to that idea though, we need to look at what the word apology actually
means, because the English word is a direct loan word from the same kind of Greek the
Greek NT was written in:
apology: a statement saying that you are sorry about something : an expression of
regret for having done or said something wrong
apologies: an expression of regret for not being able to do something
http://www.merriam-webster.com/dictionary/apology
Even in English apology denotes a direct awareness of a particular mistake that is
named in the attempt to seek forgiveness. Therefore, if someone asks forgiveness without
admitting fault, according to Webster, its not an apology!
In the Greek though, apology is derived from two words. apo is a genitive preposition
that means to separate, go away from and logia means :my word/promise. Therefore,
an apology is when one admits they have gone away from their word, broken faith and
is now admitting to a particular sin that is named.
After apology comes a commitment to repentancei.e. to not go away from their word
againand then comes forgiveness. But getting back to Saul, there are times apologies
are not accepted even when they are sincerely offered.

16 | P a g e

The situation was this: Samuel had warned Saul that he could not sacrifice a burnt
offering to feed his warriorsthat was Samuels rightso Saul was commanded to wait
for Samuel to return. Instead, Saul disobeys the order and attempts to explainread
JUSTIFYhis disobedience:
10

Just as he had finished presenting the burnt offering, Samuel arrived, and Saul
went out to meet and greet him. 11 Samuel said, 'What have you been doing?'
Saul replied, 'I saw the army deserting me and dispersing, and you had not
come at the time fixed, while the Philistines were mustering at Michmash. 12
So I thought: Now the Philistines are going to fall on me at Gilgal and I have
not implored the favor of Yahweh. So I felt obliged to make the burnt
offering myself.'
13

Samuel said to Saul, 'You have acted like a fool. You have not obeyed the
order which Yahweh your Elohim gave you. Otherwise, Yahweh would have
confirmed your sovereignty over Israel forever. 14 But now your sovereignty
will not last; Yahweh has discovered a man after his own heart and
designated him as leader of his people, since you have not carried out what
Yahweh ordered you.' (1 Samuel 13:10-14 NJB)
However, in spite of this stark judgment against Saul, Samuel does give the wayward
king a second chance to redeem himself.
Samuel said to Saul, 'I am the man whom Yahweh sent to anoint you as king of
his people Israel, so now listen to the words of Yahweh. 2 This is what Yahweh
Sabaoth says, "I intend to punish what Amalek did to Israel -- laying a trap for
him on the way as he was coming up from Egypt. 3 Now, go and crush Amalek;
put him under the curse of destruction with all that he possesses. Do not spare
him, but kill man and woman, babe and suckling, ox and sheep, camel and
donkey." ' (1 Samuel 15:1-3 NJB)
Perhaps if Saul obeyed Samuel here, Abba YHWH may have remitted his punishment,
deferred it or lessened it. Perhaps maybe Sauls righteous son Jonathan might have been
an excellent and righteous king after his father before handing the reigns to David and his
Judah tribe. Perhapsbut we will never know because Saul disobeyed Abba YHWH a
second time, prompting his apologybut it was too late for first Saul claimed that,
because he got a victory though failed to kill the Amalekites, he was actually being
obedient (1 Samuel 15:13, 20)! Here then is the aftermath:
20

Saul replied to Samuel, 'But I did obey Yahweh's voice. I went on the
mission which Yahweh gave me; I brought back Agag king of the Amalekites; I
put Amalek under the curse of destruction; 21 and from the booty the people have
taken the best sheep and cattle of what was under the curse of destruction only to
sacrifice them to Yahweh your Elohim in Gilgal.' 22 To which, Samuel said: Is
Yahweh pleased by burnt offerings and sacrifices or by obedience to
Yahweh's voice? Truly, obedience is better than sacrifice, submissiveness
17 | P a g e

than the fat of rams. 23 Rebellion is a sin of sorcery, presumption a crime of

idolatry! 'Since you have rejected Yahweh's word, he has rejected you as
king.' (1 Samuel 15:20-23 NJB)
Isnt interesting, even a century before the Temple is built by Solomon Abba YHWH still
desires mercy and repentance more than sacrifice? But waitbecause Saul is about to
actuallyfinallyapologize, so lets see what happens then:
24

Saul then said to Samuel, 'I have sinned, having broken Yahweh's order
and your instructions because I was afraid of the people and yielded to their
demands. 25 Now, please forgive my sin and come back with me, so that I can
worship Yahweh.' 26 Samuel said to Saul, 'I will not come back with you,
since you have rejected Yahweh's word and Yahweh has rejected you as king
of Israel.'
27

As Samuel turned away to leave, Saul caught at the hem of his cloak and it
tore, 28 and Samuel said to him, 'Today Yahweh has torn the kingdom of Israel
from you and given it to a neighbor of yours who is better than you.' 29 (The Glory
of Israel, however, does not lie or go back on his word, not being human and
liable to go back on his word.)
30

'I have sinned,' Saul said, 'but please still show me respect in front of my
people's elders and in front of Israel, and come back with me, so that I can
worship Yahweh your Elohim.' 31 Samuel followed Saul back and Saul
worshipped Yahweh.
32

Samuel then said, 'Bring me Agag king of the Amalekites!' Agag came towards
him unsteadily saying, 'Truly death is bitter!' 33 Samuel said: As your sword has
left women childless, so will your mother be left childless among women!
Samuel then butchered Agag before Yahweh at Gilgal. 34 Samuel left for
Ramah, and Saul went up home to Gibeah of Saul. 35 Samuel did not see Saul
again till his dying day. Samuel indeed mourned over Saul, but Yahweh regretted
having made Saul king of Israel. (1 Samuel 15:24-35 NJB)
Two apologies given, but because so-called explanations and excuses preceded it and bad
behavior continued after a previous rebuke, Saul was not forgiven and grace was not
extended to Jonathan either, although he had done no wrong, because:
For I, Yahweh your Elohim, am a jealous Elohim and I punish a parent's fault in
the children, the grandchildren, and the great-grandchildren among those who
hate me; 6 but I act with faithful love towards thousands of those who love me
and keep my commandments. (Exodus 20:5-6 NJB)
The Way of Eli

18 | P a g e

Our last negative example, that of the high priest and judge Eli, is similar to Sauls but
with an even worse outcome. In both cases, the price of the offense was a removal from
power for the offender and for the generations that followed after them.
And also like Saul, Eli did attempt to show some repentance by thinking he acted for the
good, only to find out he was dead wrong:
12

Now the sons of Eli were scoundrels; they cared nothing for Yahweh 13 nor for
what was due to the priests from the people. Whenever anyone offered a sacrifice,
the priest's servant would come with a three-pronged fork in his hand while the
meat was being cooked; 14 he would thrust this into cauldron or pan, or dish or
pot, and the priest claimed for his own whatever the fork brought up. That was
how they behaved with all the Israelites who came there to Shiloh. (1 Samuel
2:12-14 NJB)
When the evil of Hophni and Phinehas is brought to their father Elis attention, he does
admonish them in a way that many leaders today might agree with:
24

No, my sons, what I hear reported by the people of Yahweh is not good. 25 If
one person sins against another, Elohim will be the arbiter, but if he sins against
Yahweh, who will intercede for him?' But they did not listen to their father's
words, for Yahweh was bent on killing them. (1 Samuel 2:24-25 NJB)
One can only imagine Hophni and Phinehas rolling their eyes as if to say, Thanks for the
pep talk Dad, and thanks for no punishment eitherwe learned a lot!
See on the surface it looks like Eli is doing right, but this wasnt a class in theoretical
morality. Though multiple witnesses and testimonies and documentation came forward
for this blatant pattern of sin, Eli did not punish them, take away their privileges or
remove them from office.
Instead, he let the people of Israel continue to suffer under these wicked men. It was
almost as if because Eli didnt participate in the sin itself he thought there was no need to
take action or even apologize for the evil that went on under his watchleading to the
inevitable outcome:
11

Yahweh then said to Samuel, 'I am going to do something in Israel which will
make the ears of all who hear of it ring. 12 I shall carry out that day against Eli
everything that I have said about his family, from beginning to end. 13 You are to
tell him that I condemn his family forever, since he is aware that his sons
have been cursing God and yet has not corrected them. 14 Therefore -- I
swear it to the family of Eli -- no sacrifice or offering shall ever expiate the
guilt of Eli's family.' (1 Samuel 3:11-14 NJB)

19 | P a g e

Let this be a lesson to all leaders today: Admonishing an offender in your midst is not
enough IF you as a leader also dont take responsibility for what happened from your
flock and on your own watch.
Examples of More Successful Apologies in Scripture
(Jas 5:16) And confess your faults one to another, and pray one for another that
you may be healed; for great is the power of the prayer which a righteous man
prays.
This instruction from Yaakov Ha Tzadik is one of the most important points I have been
trying to make throughout all this time: Confession of listed and admitted to sins comes
BEFORE the request for forgiveness, for without it there is a chance the apology will not
be accepted.
However, in the rough draft of a book I was writing called Men Are From Jerusalem,
Women Are From Galilee, I spent a lot of time looking at the apology Jacob gave Esau,
which was nearly perfect when accounting for outcome.
We all know the story. Jacob had stolen Esaus birthrighteven though technically Abba
YHWH told Rivka, Jacobs mother, that Jacob was the intended favored onethe fact
that such an instruction was not followed set up all the heartache that followed.
But in addition Jacob had also stole the blessing Esau was to get from Isaac, and Esau
was so heartbroken that he vowed to kill Jacob if he saw him after the death of their
father.
In response Jacob, who had the right to rule his house in Canaan, left for exile with Laban
in another land, so Esau remained the head of that house anyway, in practice if not in law.
Twenty years later, Jacob bows low to his brother Esau, offering himself and all he has
into Esaus power after he sent gifts ahead to show his repentance. Esaus immediate and
positive response to what I later called The Greatest Apology Ever Sold, proves that
Jacobs plan was kosher and on target.
However, Jacob had one thing going for him that most other cases of disputes do not: In
his case the offenses he was guilty of were absolutely clear to all and not contested. Jacob
did not defend himself nor did Esau have to give an account of his grievances to exact
Jacobs repentance.
Often however in life this is not the casethe facts seem unclear and open to
interpretation, so arguments ensue to prove guilt and these in turn may add to overall
frustration.
So, because Jacob avoided all that, he didnt necessarily have to NAME the individual
sins directly because he knew what they were. Had Esau demanded that Jacob list those
20 | P a g e

sins however, I have no doubt Jacob would have immediately done so, and therefore the
need for offenders to list sins outright sins to their victims remains true. And Jacob still
BOWED in submission before his brother Esau SEVEN TIMES publicly in order to be
accepted (Genesis 33:3).
However, the most perfect apology in Scripturehands down I believegoes to the
apostle Keefa (Peter) and ironically it was so natural to Keefa that he may not have
realized he was even doing it at that time!
(Joh 21:15) Now after they had dined, Y'shua said to Shimon Keefa, "Shimon,
son of Yonah, do you love me more than these?"239 He said to him, "Yes my
Master you know that I love you." He said to him, "Tend my lambs for me."240
(Joh 21:16) He said again to him the second time, "Shimon son of Yonah, do you
love me?" He said to him, "Yes my Master. You know that I love you." Y'shua
said to him, "Tend my sheep for me." (Joh 21:17) He said the third time to him,
"Shimon son of Yonah, do you love me?" And Keefa was sad that he said the
third time241 to him, "Do you love me?" And he said to him, "My Master, you
understand everything. You know that I love you." Y'shua said to him, "Tend my
ewes242 for me. (Joh 21:18) Amen, amen I say to you that when you were a boy,
you had girded your loins yourself and had walked to wherever you wanted. But
when you grow old, you stretch out your hands and another will dress you (as a
servant),243 and will conduct you to where you do not want." (Joh 21:19) And this
he said that he might show by what death he would glorify Elohim. And after he
said these things to him, "Come follow me."
It would be a mistake to think that Peters violent death was punishment for his earlier sin
of denying Yshua three times. However, Keefas willingness to affirm three times what
he had denied before was what Yshua was looking for. On that last go round, Keefa was
hurt but he said, Master you know all things, you know I love youand that
affirmation of his servanthood, to put all matters in Yshuas judgment, was exactly the
point Mashiyach was trying to make!
Final Points
So I hope what we have seen together is that there is more to dealing with an offense than
merely asking for forgiveness. The fact is, to only ask for forgiveness may not be a
kosher act by itself, because no fault was admittedi.e. no going away from my word
or apology was given. And even if it was, after the apology was given, no offer to repent
and turn away from that sin is offered when a call for forgiveness stands alone without
further clarity or context.
It is also important to note that the apology-repentance-forgiveness request must be
directed to the right person in order to be accepted. Lets say for example there is a
married couple and the wife is offended by a third party.

21 | P a g e

In that case, the third party who sinned must offer all parts of this cycle to the wife first,
and it is up to the wife to decide if the apology and repentance offer is sincere. The
husband may not force the wife to apologize, but instead only has the authority to let her
vow or pledge stand (Numbers 30:6-15).
In this case also, the husband should allow the wifes forgiveness to stand if the apology
process is sincere, but he cannot get ahead of her feelings, so when she accepts the
repentance, so will he. However, it is fair to point out that Torah in some instances allows
the husband to set the penalty for an attack against his wife (Exodus 21:22).
But one question still needs answering: Shouldnt we also as believers, when confronted
with a forgiveness request that lacks these requirements, still be the better person and
extend grace? I mean should we not go the extra mile and give points for intentions over
process?
My answer to this question is in two parts. First, the role of rebuking a brother or a sister
is a beneficial tool that helps the offender, not the victim. Remember back at the start of
this, when Yshua said we had to become like children? Well when children go wrong
they are subject to punishment with a rod thatwhile perhaps sometimes metaphorical
is no less painful and yet also needed for their growth:
24

He who withholds his rod hates his son, but he who loves him disciplines him
diligently. 25 The righteous has enough to satisfy his appetite, but the stomach of
the wicked is in need. (Proverbs 13:24-25 NAU)
Therefore, the victim of course can decide to go the extra mile but if not, it doesnt mean
they are necessarily in direct sin, but each occurrence must be judged on its individual
merits to be sure.
But whether a clumsy attempt to gain forgiveness is accepted anyway very much depends
on how that person is acting to the person he or she may have wronged. In other words,
good behavior and sincerity can sometimes trump whether the actual and kosher rules
were all followed properly, as we see here:
A mild answer turns away wrath, sharp words stir up anger. 2 The tongue of the
wise makes knowledge welcome, the mouth of a fool spews folly. 3 The eyes of
Yahweh are everywhere: observing the wicked and the good. 4 The tongue that
soothes is a tree of life; the perverse tongue, a breaker of hearts. (Proverbs 15:1-4
NJB)
So here is my second point: If angry words and actions are offered against the victim
while the sin and forgiveness is being discussed, will not additional anger result as the
Scripture says? And certainly if forgiveness is forced on the victim rather than being
humbly asked for, that may not exactly move the person to go the extra mile.

22 | P a g e

To be sure, as I said, going the extra mile is praiseworthy, but that mile should not be
traversed alone but with the help of the offender and others who may have been on
watch when the sin happened. In general, broad based humility can overcome a
situation where the proper format is not followed, but if so it is at the discretion of the
victimit cannot be forced by the ones who did wrong in the first place. To suggest
otherwise is simply sloppy agape!
Shalom and thank you for your kind attention to this important topic.
Torah Question of the Week:
Is there such a thing as a Torah code and if so, what is it?

END PART 2

23 | P a g e

PART 3: THE HAFTORAH

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

1) Haftorah portion (English- Judges 13:2-25) and discuss common themes with the
Torah portion.
2) Our linguistic commentary
ZORAH (13:2) = wasp nest.
MANOACH (13:2) = what peace/rest?, a very good question during the time of
the Judges!
Note on Judges 13:8: the man of El is actually a Messenger-angel, meaning
that you can sometimes call an angel a man. This explains why in the Gospels
the resurrection scenes alternately mention men and angels and they are one
and the same beings.
SAMSON (Shimshon13:24) = Little sun, derived from SHEMESH (sun) and
hometown is Beth-Shemesh (place of the sun).
3) Renewed Covenant portion: (English) Acts 21:17-32 (all the way through with
applicable footnotes.)
Acts 21:20
Greek murias (myriads) refers to a minimum of 10,000 souls.
Most translations read "zealous for the law"; it is a self-evident truth that myriads of
Netzarim followers of Y'shua were also zealous for Torah! The work of the Ruach
haKodesh (Set-Apart Spirit) is to write Torah (instructions in righteousness) upon the
hearts of YHWH's people, both Jew and Elohim Fearers.
Acts 21:21
Attacks against Rav Shaul by factions of rabbinical zealots were manifold. Shaul taught
that faith and intent of the heart determines whether a person is ready to be circumcised
and walk in Torah. At no time did Shaul teach against either circumcision or Torah;
24 | P a g e

however, he opposed the "traditions of the Pharisees" who demanded blind observance to
their religious traditions. Shaul required that Gentile converts be taught about covenant
and have clear understanding of what they were doing, in relationship to YHWH and His
Mashiyach. To be expected to know and observe complex halakha at early stages of
belief is unacceptable. Both the Pharisees and Netzarim taught that a person must study
to develop their understanding and establish the intent in their heart before circumcision,
rather than blindly follow the wishes of others. Only a small group of zealots demanded
immediate circumcision, which is something Rav Shaul clearly opposes. It is very
evident that Awraham received instruction before his circumcision, and he is the father of
Faith for both Jews and Gentiles alike.
Acts 21:26
This event clearly establishes Rav Shaul as a Torah observant Jew; however, mainstream
Christians twist Paul into being a man pleaser as though his offering was solely to
please Jews, as some sort of political posturing. There is no conflict between atonement
made by Y'shua's blood and the giving of offerings in the Temple. Paul walks in the
footsteps of Y'shua, King David, and all the Yisrael of Elohim, when he declares "I
rejoice in the Torah of Elohim, in the inner man" (Rom_7:22). Each and every blood
sacrifice and offering made in the Temple points to Mashiyach's perfect blood. The
Temple stood until 70 CE. The followers of Y'shua met daily in the Temple and gave
offerings unto YHWH, but they also knew atonement was accomplished through the
precious blood of Y'shua; there is no conflict here.
Acts 21:27
Rav Shaul has been seen in the Temple for some time; here he is found celebrating
Shabbat in the Temple. Rav Shaul is not posturing; his relationship with YHWH and
Mashiyach requires observance of Shabbat. Paul is not mixing Pagan ideas with Y'shua,
as most Christians suggest; rather, he interprets the observance of Torah through
Mashiyach, rather than through Pharisaical tradition. This in no way diminishes but,
rather, establishes Torah. See Rav Shaul (Apostle Paul) in Appendix.
4) Highlight common themes in Aramaic (terms in footnotes which I will read)
5) Apply these themes/issues to modern issues in the Netzari faith. (We see here clearly
the lengths that the apostle Paul goes through to maintain Torah and set a good
example for those who are being initiated into Torah. May this also be true for all of
us! But notice also how his detractors would immediately criticize him for doing so
and in fact say the opposite! So while appearing to be righteous, Pauls enemies are
actually going against his Torah observance and accusing him of being anti-nomian!
Unfortunately, this also goes on today.)
6) Relate to all or part of an Appendix portion of AENT or footnotes from a portion
(Torah in Renewed Covenant, p. 986-994, relating squarely to Rav Shaul and each
of the Ten Commandments).

25 | P a g e

STUDY QUESTIONS TO BE ANSWERED NEXT WEEK FOR THIS

PORTION:
1) There is a hidden message in the NT portion contrasting the power of good
versus the power of an evil that happens in the Gospels, what is that message?
Hint: Its all in the math.
2) How many people in the NT kept a Nazirite vow?
3) Both men and women are allowed to take the Nazirite vow, but for women
there is an extra requirement. What is that requirement?
4) What does the chronological arrangement of the Torah teach us about how
Abba YHWH thinks about time and how that might be different from how we
view time?
5) What does that difference of Abba YHWHs time versus our time mean in
terms of our ability to understand His Word?
Torah Thought for the Week:
Shavuot Reflections
For this Great Feast, which I attended in Minneapolis, MN, my better half stayed at home
and my good friend Noe came with me, proving once more that sometimes I am less well
known as Andrew Gabriel Roth and better known as Jaye Roths husband! After giving
the several dozen updates on my wife that were necessary for the people there, I think
next time Ill just run off a bunch of pamphlets letting everyone know where she is.
In any case, this was a Shavuot truly worthy of remembrance. I think Shavuot is a great
time to connect with the more spiritual sides we have, even for those like me who are
firmly Word-based. Shavuot is a time for reflection (all night study sessions according to
Rabbinic tradition), praise, worship and letting the Ruach flow as it clearly did one
Shavuot weekend in 30 CE, when the Ruach did miracles in Jerusalem with the
languages.7
From rejoicing in the giving of the Ten Commandments to looking at this amazing feasts
connections with countless millions who remember it yet dont keep it, Shavuot is as
7

As many of you know, and as I taught in Minneapolis, the Aramaic NT puts the miracle of the languages
the day after Shavuot, not Shavuot itself. The reference in Acts 2:1 reads DAYS of Shavuot, meaning the
full 50-day omer count had to be completed before the Ruach came. Contrast this to the DAY of
Shavuotsingularin Acts 20:16. This would put the 50th day running from sunset on Thursday, May
23rd to sunset on Friday, May 24th, when the weekly Shabbat starts. Because of the ban on travel at that
time, a Great Feast/Annual Shabbat going into a Weekly Shabbat, the disciples had to be in Jerusalem no
later than the daylight part of Thursday May 23rd. The disciples therefore were in the Temple, the day after
Shavuot, or Saturday May 25th, when the miracle came. It is called The House rather than the upper
room. Having said all that however it is still important to note that Shavuot is still associated with that
miracle. After all it happened on Shavuot weekend!

26 | P a g e

mysterious as it is multi-connected and beautiful. Its Scriptural roots, literally from

Genesis to Revelation, run extremely deep, but this year I have personal memories that
will keep me warm, happy and filled with gratitude for a very long time to come.
For one thing there was musiclots and lots of terrific praise, worship and even
soaking musicto be had. There was music at the official two day conference,
music at unofficial gatherings that we went to in different places and even music with the
family we were staying with. The songs were filled with love for our Creator Yah and
His Son, Yshua HaMashiyach. Some were old favorites, others were fresh melodies
given to old favorites and still others were written by the people running the conference
(Tabernacle of David). And while I also played my small share of music too, it was in
private, because I was very happy to relax and leave it to others.
And Shavuot was also a time that was thick with prayer of manifold varieties. There was
prayer for healing, prayer for deliverance, prayer for reconciliation, prayer to walk in our
gifts better and even, and this is my favorite, prayer to pray more often and more
effectively. In other words, prayer for prayer!
It all reminded me of how important it iseven for people who enjoy solitude like me
to have fellowship with like-minded believers. To be united in praise of our Master Yah
is simply like awesome spiritual nectar that fills every corner of your being. There were
hugs from old friends and firm handshakes and pats on the back for new people too. All
of it didnt just add to His gloryit actually multiplied it exponentially. It was as if each
worshipper there ratcheted up the faith power by a magnitude of 1, where 1 became 2, 2
became 4, 4 became 8, and so on, until I couldnt add up the number at all.
What I really enjoyed about this time, in addition to teaching in front of a spectacular and
brilliant audience who followed up with terrific Q&A, was how Ruach people thirsted
to study Torah and Word people (like me) thirsted for spiritual anointing. And it wasnt
all about my teaching eithermy friend Noe also got to talk about his own deliverance
ministry, Walk with Yah.
Since everyone cant be good at every gift, it makes sense for Word people to get
refreshed by Spirit-folks and Spirit-folks to get enlightened and regulated by the Word.
So I heard my share of common and sacred Names and I heard faith perspectives that
were all over the map, but nevertheless united in venerating Torah and following
Mashiyach.
And yes, there were a few calendar discussions along the way tooit wouldnt have been
Shavuot without some of those as well, but it all worked for Father Yahs gloryand
thats the kind of Great Feast gathering I will always want to be a part of.
Im Andrew Gabriel Roth and thats your Torah Thought for the Week!

27 | P a g e

Next week we will be exploring Behalotecha, or Numbers 8:1-12:16. Our Haftorah

portion will be Zechariah 2:14-4:7 and our Renewed Covenant portion will be Hebrews
4:1-16! Stay tuned!

28 | P a g e