Friday, June 30, 2017

Were there two Tabernacles?

NO! Absolutely not! Let's take a look at the text to see what really happen:

The following verse describe the events that took place right after the Sin of the Golden Calf.
CLV Ex 33:5 for Yahweh had said to Moses: Say to the sons of Israel: You stiff-necked people! If for one moment I should go up among you, I would finish you! And now, take down your ornaments off you that I may know what I should do to you. 
CLV Ex 33:6 So the sons of Israel despoiled themselves of their own ornaments from Mount Horeb onward. 
CLV Ex 33:7 As for Moses, he took the tent and stretched it out outside the camp, far from the camp; and he called it the tent of appointment; and it came to be that everyone seeking Yahweh went forth to the tent of appointment which was outside the camp. 
CLV Ex 33:8 Also it came to be as Moses went forth to the tent, all the people rose and stationed themselves, each man, at the portal of his tent and looked after Moses until he entered the tent. 
CLV Ex 33:9 It came to be as Moses entered the tent that the cloud column descended and stood at the portal of the tent, and He spoke with Moses. 
CLV Ex 33:10 When all the people saw the cloud column standing at the portal of the tent, all the people rose and bowed themselves down, each man at the portal of his tent. 
CLV Ex 33:11 So Yahweh spoke to Moses face to face, just as a man speaks to his associate. When he returned to the camp then his minister, Joshua son of Nun, a youth, did not remove himself from the midst of the tent.
So as you can see, what Torah really speaks of is the Moses's tent which served as a temporary Tabernacle because the Tabernacle has not been constructed yet.

So between the Sin of Golden Calf and the completion of the construction of the Tabernacle, Moses's own Tent that was located outside the camp (not in the middle) served as a temporary Tabernacle where people would come to seek God's word.

As you can see, the text does not use the word "mishkan". It is uses the word "ohel" (tent) to show the difference between the two.

Also, as the text states, the pillar of smoke and fire stood by the Moses's Tent just like it stood later over the Tabernacle.

What is interesting that both places were called "Tent of Appointment" because they served the same function, even though the Moses's Tent was replaced later by the Tabernacle.

Tabernacle is equated to the human body in the Torah

Here are a few verses that equate the Tabernacle (Mishkan) with the human body. Usually this comparison is done in the passages about uncleanness, meaning that we must not defile ourselves because our body is a representation of the Tabernacle.

Here are the verses:
CLV Lv 15:31 You will warn the sons of Israel against their uncleanness so that they may not die in their uncleanness when they defile My tabernacle which is in their midst. 
CLV Lv 20:3 I Myself shall set My face against that man and will cut him off from among his people (for he has given of his seed to Moloch) on account of the defilement of My sanctuary and the profanation of My holy name. 
CLV Num 19:13 Anyone touching a dead body, a human soul who died, and who does not purify himself from sin defiles the tabernacle of Yahweh; that soul will be cut off from Israel, for water of impurity was not sprinkled on him. He shall be unclean; his uncleanness will still be in him. 
CLV Num 19:20 If anyone who is unclean does not purify himself from sin, then that soul will be cut off from the midst of the assembly, for the sanctuary of Yahweh has he defiled; water of impurity was not sprinkled on him, he is unclean.
So, as you can see, these verses not only related to the Tabernacle but they also related to the human body being a copy of the Tabernacle.

So anyone who is unclean is defiling the Tabernacle of Yahuah. Especially if such person comes to the Tabernacle with his or her uncleanness.

Thursday, June 29, 2017

What to do if you are not sure what to do?

Sometimes in life it is possible to reach a point where you are not sure about what to do and how to behave, yet you need to make the decision and just go with it.

Torah observance, in cases like this, are also an issue because we do not want to sacrifice that in lieu of making our lives easier or solving some personal problems.

Anyway, if you not sure what to do that would be right in the eyes of God, you need to remember one simple thing: ALWAYS choose life, God and Torah.

No matter how difficult choosing life, God and Torah may be, it will always be the correct solution, especially in a long run!

Just say NO! to temptation and evil. Choose what is right in His eyes!

The only time and place to give up God, Life and Torah would be on your deathbed, when you are very old and surrounded by your many children and grandchildren. Until then - Choose Life !

For example, if you are considering an abortion  - choose life!
If you are considering spaying or neutering your pet - choose life!
If you are considering killing yourself because you are depressed - choose life!

Always choose, life, God and Torah and you will not regret the result! Remember, what does not kill you makes you stronger so in a long run you will be better off if you will choose Life, God and Torah!

A note about the Correct Torah Calendar

Leviticus 23 and Numbers 28-29 define all Holy Meetings and Moedim. 

If you will look at my Correct Hebrew Calendar, you will see that my arrangement completely satisfies Genesis 1:14. I use both, Sun and Moon, consistently, to define Holy Meetings and Moedim.

What I wanted to point out is that the Sun is used ONLY to define the Morning Offering Moed and Evening Offering Moed. 

All other moedim are actually Holy Meetings and they are defined by the Moon.

Sun is also used to define "day" or "light" periods as Torah states in Genesis 1:14.

Here is a simple table that illustrates this point:

Sun:     Num 28:3-4 - Morning Daily Offering
Sun:     Num 28:3-4 - Evening Daily Offering
Moon: Num 28:9 - Shabbat Offering
Moon: Num 28:11 - 1st of the Month / New Moon Offering
Moon: Num 28:18 - 1st of Passover
Moon: Num 28:25 - 7th of Passover
Moon: Num 28:26 - 50th of Omer
Moon: Num 29:1 - 1st of the 7th Month / Yom Teruah (Day of the Blast)
Moon: Num 29:7 - Yom Kippur
Moon: Num 29:12 - 1st of Sukkot
Moon: Num 29:35 - 8th of Sukkot

Wednesday, June 28, 2017

Does Torah allow (assisted) suicide?

Yes, Torah allows suicide and assisted suicide. This is because the 6th commandment does not prohibit killing, only murder, so (assisted) suicide is allowed by the Torah laws.

In fact, Moses and Aaron are the two examples that sort-of experienced this. I am not saying that Moses and Aaron have committed suicide, I am just saying that they died once their purpose in life was fulfilled.

Suicide is a very personal decision and only the person who is committing it has the right to decide and do it. 

Torah is very clear that life is precious. Torah is very clear that as long as you are alive, ANYTHING is possible and EVERYTHING can change in one second. But once you are dead - this is it. Your life is complete and there is nothing that will ever change about it. So if you are considering (assisted) suicide, please keep this important thought in mind.

Yes, (assisted) suicide can be abused but with properly implemented security procedures, the risk will be minimal. We can't deny a lot of people a chance to die with dignity just because we are afraid that it will be abused.

Who are the prime candidates for (assisted) suicide? Here are some examples:

  1. Old people who has less than a week to live and who are experiencing slow organ failure'
  2. Terminally ill people who has less than 6 month to live
  3. Other seriously ill people who are experiencing pain and suffering due to their illness.
Regardless, CHOOSE LIFE. Live as long as you possible can! Only if you know for sure that the end is near, only then you should consider (assisted) suicide option. Otherwise, I would not recommend it.

P.S. If you or someone you know are serious about (assisted) suicide, I would recommend to talk to your doctor about replacing barbiturates with opiates because I think the overdose from opiates would be better and make the whole experience less painless.


Does Torah command the rapist to marry his victim?

No! ABSOLUTELY NOT !!! I do not know why this is even an issue for some people? 

This rumor is based on slight inconsistency in the verses of the text in Deuteronomy. So while I understand that some people could misread the text, still it is pretty crazy to think that some people would believe that God would allow this.

Let's take a look at what text of the Torah really says:
CLV Ex 22:16 In case a man entices a virgin who is not betrothed and lies with her he shall pay, yea pay her bride-price as a wife for himself. 
CLV Ex 22:17 If her father refuses, yea refuses to give her to him, he shall weigh out silver according to the bride-price for virgins. 
CLV Dt 22:28 In case a man should find a maiden, a virgin who is not betrothed, and he grasps her and lies with her, and they are found, 
CLV Dt 22:29 then the man who is lying with her must give to the maiden's father fifty shekels of silver, and she shall become his wife. Inasmuch as he humiliated her he shall not be able to dismiss her all his days.
So as you can see, in reality the Torah states that it is up to the father of the victim to decide if she will be married off to the rapist. The woman's opinion also counts, which means that a woman must also agree with this. 

So as you can see, rapist IS NOT commanded to marry his victim. Rapist would only marry his victim if she and her father would agree to it. And as you can see from Deut 22:29, a rapist can't divorce his victim all his life. 

All in all, I think Torah commands a very wise and righteous things. Torah would never force a woman to marry her rapist !!! 

Tuesday, June 27, 2017

The missing blessings

An interesting inconsistency can be found in the Tribal blessings of Moses and Jacob (Israel). There seem to be one blessing missing. Let's take a look at the text:

Genesis 49

1) Reuben
2) Simeon
3) Levi
4) Judah
5) Zebulon
6) Issachar
7) Dan
8) Gad
9) Asher
10) Naphtali
11) Joseph
12) Benjamin

Deuteronomy 33

1) Reuben
2) Judah
3) Levi
4) Benjamin
5) Joseph
6) Zebulun
7) Gad
8) Dan
9) Naphtali
10) Asher

So as you can see, we are missing several blessings, namely for Simeon and Issachar, from the list of blessings that Moses gave.

My NIP also does not show any additional information (Genesis, Deuteronomy).

This means that most likely these blessings fell out of the text before the 2nd Temple period because they most certainly had to be there originally.

Also, it is interesting to see that Ephraim and Menashe tribes are listed under Joseph's name. This is because Joseph was one of the brothers originally and therefore also needed a blessing.

So we are missing two blessings, which are very important for Tribal identification. It would be very interesting to find the missing pieces but all current witnesses of the Torah do not contain them.

Saturday, June 24, 2017

The word "Moshiach" in the Torah

Let's take a look at the word "Moshiach" in the Torah. This will make it absolutely clear that the word "Ha Moshiach" (המשיח) means "the anointed one" and it refers to Aaron and his sons.
CLV Lv 4:3 If the anointed priest should sin so as to bring guilt on the people, then he shall bring near for his sin with which he has sinned a flawless young bull calf of the herd, to Yahuah as a sin offering. 
CLV Lv 4:5 Then the anointed priest, who had filled his hand, will take some of the blood of the young bull and bring it to the tent of appointment. 
CLV Lv 4:16 And the anointed priest will bring some of the blood of the young bull to the tent of appointment. 
CLV Lv 6:22 And the priest anointed in his stead from among his sons shall do it. It is an eonian statute to Yahuah. Wholly shall it be caused to fume;
And here is the summary of all forms of the root "MSH" (משח)

As you can see, the word "Moshiach" is applied exclusively to indicate Aaron and his sons (Ex 28:41). This word NEVER refers to a king or any other position mentioned in the Torah.

In fact, WE ARE PROHIBITED to use the Anointing Oil on someone else besides the Priests:
CLV Ex 30:31 And to the sons of Israel shall you speak, saying: A holy anointing oil shall this become to Me throughout your generations
CLV Ex 30:32 On human flesh of others it shall not be rubbed, and by its recipe you shall not make such as it. It is holy; holy shall it become to you. 
CLV Ex 30:33 The man who compounds such as it, and who gives any of it to an alien, he will be cut off from his people.
So what we read in NK about Anointing Oil being applied on kings is in fact a contradiction to the Torah and outright abomination to God!

So the word "Moshiach" refers exclusively to Aaron and his sons. During the Messianic Event, Aaron will re-appear and he will be anointed to become a so-called "Priestly Messiah". This is the only Messiah that is mentioned in the Torah.

Thursday, June 22, 2017

Exclusive Material: The value of the Silver Shekel of the Tabernacle is revealed!

Silver Shekel of the Sanctuary (Tabernacle) is one of the most important units of measure in the Torah because a lot of things are tied to the value of the Silver Shekel.

First, I would like to offer you to look back at my original post when I started researching this issue. Here is the post.

Also, check out my research that I have made over the years here.

Let's take a look at the verses where the word "gerah" is used:
CLV Ex 30:13 This shall they give, everyone passing over to the ones being mustered: a half shekel by the shekel of the holy place, which is twenty gerahs to the shekel; the half shekel shall be a heave offering to Yahweh. 
CLV Lv 11:3 Every one bisecting the hoof and cleaving the cleft of the hooves and bringing up the cud among beasts, you may eat it.
CLV Lv 11:4 Only this is what you may not eat of those bringing up the cud or bisecting the hoof: the camel (for it is bringing up the cud yet is not bisecting the hoof; it is unclean for you), 
CLV Lv 11:5 the coney, (for it is bringing up the cud yet is not bisecting the hoof; it is unclean for you),
CLV Lv 11:6 the hare, (for it is bringing up the cud yet does not bisect the hoof; it is unclean for you), 
CLV Lv 11:7 and the boar, (for it is bisecting the hoof and is cleaving the cleft of the hoof, yet it is not stirring up the cud; it is unclean for you). 
CLV Lv 27:25 All of your appraisals shall be by the shekel of the holy place: twenty gerahs shall there be to a shekel
CLV Num 3:47 you will take also five shekels, five shekels per skull. By the shekel of the holy place shall you take them, twenty gerahs to the shekel. 
CLV Num 18:16 As for his ransom, from a month old up shall you take ransom by your appraisal with five silver shekels by the shekel of the holy place. It is twenty gerahs.
CLV Dt 14:6 And any other beast bisecting the hoof, cleaving the cleft into two hooves and bringing up the cud, among beasts, it you may eat. 
CLV Dt 14:7 Only this you may not eat of those bringing up the cud and of those bisecting the cloven hoof: the camel, the hare and the coney, for they are bringing up the cud yet do not bisect the hoof; they are unclean to you; 
CLV Dt 14:8 and the swine, for it is bisecting the hoof and cleaving the cleft of the hoof, yet it is not stirring up the cud; it is unclean to you. From their flesh you shall not eat, and their carcass you shall not touch.
So as you can see, the ONLY meaning of the word "gerah" is in relation to the Cud or Silver Shekel.
Otherwise, the word "gerah" is not used anywhere else in the Torah.

The reason why I dismissed this explicit connection in my research was due to the traditional value of gerah. Tradition claims that "gerah" is a small coin and weighs roughly 0.5 gram, making Silver Shekel of the Sanctuary 0.5*20=10g. This is most certainly a very appropriate value but the catch here is that Torah never mentions any "coins" or any connection to the money. The only thing that Torah mentions explicitly is the cud of a clean animal.

So, as you can see, I felt a victim of tradition again, which led me on the wrong path and would not let me figure out the correct value of the Shekel and Gerah.

So what is the correct answer here?

First of all, the value of the Silver Shekel of the Tabernacle is connected to the bolus of cud of the clean animal. This is the most important thing here, which is based on reading the Torah verses above.

However, Shekel said to be 20 gerahs, which obviously does not fit. So what are we to do here?

Let's look at the numerals in the verses above. Here is the image that demonstrates what is going on and where is the problem:

As you can see, traditional grammar is not consistent because it uses the same terms to define the numerals. In other words, the word for "ten" and "tenth" are the same or similar. So what is going on in our verses?

The answer is very simple. Due to scribal mistakes, the text got corrupted and the original text said "twentieth of a gerah" and not "twenty gerahs". In Hebrew, the proper word for "twentieth" is עשרים (oshrim) or עשירים (oshirim). Therefore, in the verses about Gerah, we are to understand the passage as saying that Shekel equals "A TWENTIETH" of Gerah !!!

Now that we know the correct value of the Shekel, let's calculate how much it would weigh in modern units of measurements:

According to this, this and this source, a cud bolus (shown below) would weigh approximately 100 grams. This is the average cud bolus of the average cow.

Since Shekel is equal 1/20th of a Gerah, it means that Shekel of the Tabernacle weighs 100g/20=5g. The value that fits perfectly in the Tabernacle measurements. See my Tabernacle Calculator for exact numbers.

Therefore, a Silver Talent would weigh 5g * 3000 = 15kg

Here is how 5 gram of Silver looks like:

So as you can see, the Silver Shekel of the Sanctuary (Tabernacle) was a relatively small coin. The half of that coin was the redemption money for the Israelites. So it most certainly was very affordable for everyone, regardless of their financial abilities.

If you read my previous research on Shekel, you would see that the proper value is close to that of a carob. However, carob is never mentioned in the Torah so it is not correct way to do it. We are to use cow's cud for measuring the Shekel of the Sanctuary.

I hope now it is clear how much the Silver Shekel of the Sanctuary weighs.

Saturday, June 10, 2017

Full Moon 06/09/2017

I took this picture around 10:13 PDT on 06/08/2017. As you can see, the moon is exactly full - a perfect circle with a halo around it. This is most certainly Full Moon Shabbat eve. It was a very nice "strawberry " moon because it had a shade of red to it, especially in the early morning hours.

Wednesday, June 7, 2017

Who should wear Tzitzit?

Who should wear Tzitzit? Should women wear tzitzit? Let's take a look at the original text:
YLT Num 15:37 And Jehovah speaketh unto Moses, saying, 
YLT Num 15:38 'Speak unto the sons of Israel, and thou hast said unto them, and they have made for themselves fringes on the skirts of their garments, to their generations, and they have put on the fringe of the skirt a ribbon of blue, 
YLT Num 15:39 and it hath been to you for a fringe, and ye have seen it, and have remembered all the commands of Jehovah, and have done them, and ye search not after your heart, and after your eyes, after which ye are going a-whoring; 
YLT Num 15:40 so that ye remember and have done all My commands, and ye have been holy to your God; 
YLT Num 15:41 I am Jehovah your God, who hath brought you out from the land of Egypt to become your God; I, Jehovah, am your God.'
As you can see from the verses above, the text clearly states "sons". This is because the word "בני" (bni) is most certainly masculine, even the Masoretic Pointing says that it is masculine noun. In all places in the Torah where this word is used it is always masculine, so it most certainly refers only to men.

However, women are ALSO REQUIRED TO WEAR TZITZIT. The whole point of Tzitzit is to remind us about the commandments of God, so it would be strange that women would be excluded from this commandment. This is confirmed by Leviticus 11:2, Exodus 31:13, Leviticus 23:2 where the same terminology (sons of Israel) is used, yet no one would think that these commands apply only to men. Therefore, even though the commandment is addressed to men, we are to understand that it applies BOTH TO MEN AND WOMEN !!!

Tuesday, June 6, 2017

Blog Polls Results

Here are the complete results of numerous polls that I did in the last 6 month. Enjoy!



 




Saturday, June 3, 2017

Half Moon 06/01/2017

I took this picture @ 9:35PM PDT on 06/01/2017. As you can see, the moon is exactly half. As I have discussed in my previous moon observation, conjunction does not necessarily fall on the eve of Shabbat. As far as I can tell, the phase is visible within 5% from conjunction, meaning that the moon is visibly half from 45%-55%.

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