Naso

Parashas NASO

Numbers 4:21 – 7:89

HaFtarah

Shophtim “Judges”13:2 –25

Brit Chadasha

Acts 21:17 -32

Please Pray this

Prayer

First before reading.

In the name of Yahushua

Our Messiyah,

I pray for the Spirit of Understanding

The Spirit of Knowledge and

The Spirit of Wisdom

As I read through this Parashas

This Torah Portion is called Naso, is the 35 ^th Torah Portion, it means to “lift up,” it takes its name from the first word of the second verse of the Hebrew, which say: “lift up the heads of the sons of Gershon,” referring to the CREATOR’S desire to have the sons of Gershon counted among those who would received an inheritance.

The importance of the Shabbat of Naso is connected to the fact that it follows, Passover “Shavuot,” which itself has such phenomenal energy that it is divided into two parts.

According to the Kabbalists calendar, the previous story of Bamidbar is usually read on the Shabbat prior to the festival of Shavuot or Pentecost, while the story of Naso is usually read on the Sabbath after the holiday. Why is this exact placement of Naso around Pentecost so important?

Everything in the Torah has a deep, but often hidden importance. For example, the placement of the Large and small letters and dots above and spaces in the Hebrew text are always significant, in every case revealing a special light. The Torah is not a history book; the stories are not about what happened in Egypt or what happened in the desert

Some Torah teachers teach that on the night before Passover “Shavuot,” we are given a larger heart, a greater ability to truly experience a greater appreciation for the Light of the creator. This is the night when the Creator gives us the greater ability that was negotiated on the Day of Atonement. The night before Shavuot, we are given the faculties with which to experience the coming blessing of Pentecost, or in other words the next day of Creation.

We need the First day of creation, in order to experience the second day, muck like a child going from kinder garden to grade one. We are given instruction and an amazingly powerful new spiritual tool on Shavuot, but many of us do not realize what we have until we read the Torah Portion of Naso.

 The Torah reading of Passover discusses the giving of the Torah on Mt. Sinai. We also learn from the Haftarah, a section of the Book of Prophets, following the Torah Portion. This Haftarah for Shavuot speaks of Ezekiel’s vision of the angels, when he is actually sensing the light of the CREATOR.

When we connect the Light of the Torah reading with the light of the Haftarah and the BritChadash we are connecting them with the Tree of Life. The next step after that is to establish this connection as a constant in our lives through our new power of prophecy, the power of been able to give and received messages from the Light of the CREATOR.

Now that we have realize what was and is still been given to us on Passover “Shavuot,” we can see why the Shabbat of Naso follow Passover, it provides us with time to absorb and to connect to these revelations. This revelation is not further information, but an opportunity to increase our visual range of the same information. It is like the morning sun that becomes progressively brighter every hour until it reaches its apex at noon.

The gift of tasting of the Light of the CREATOR is given to us on Shavuot, and to manifest it, to truly make it a part of our life, we cannot be content with who we were last Torah Cycle. We do not want the Shabbat of Naso to simply pass us by, but we should let the experience of this Shabbat see us going from glory to glory. We must become a new person, one who sense, feels, taste, and see the brighter Light of the Creator in everything we experience. This is the opportunity we are given on the Shabbat of Naso.

This Parashas continue the task of counting the families of Levites and assigning them to their respective responsibilities. The last Parashas we saw the First of the Levites family the Kohathites had been counted before, and the Torah goes on to assign responsibility to the other families.

Num 4:21 And יהוה spoke to Mosheh, saying, - This is the 74 time Torah describe that EL YAHWEH spoke to Moses.

Num 4:22 “Take a census also of the sons of Gĕreshon, by their fathers’ house, by their clans. -   The name Gereshon means refugee. Take a census, or lift up the head of the Gereshinites. Among those who have a heart for EL YAHWEH, those who are a refugee at heart. Those whose home is not on this world. Number them? See who they are?

The Kohathites carried the most sacred parts of the Tabernacles, while the Gershonites carried the less sacred. By saying as well, the Torah makes the point that both tasks are necessary for the Tabernacle and both should be done with equal joy.

This is an implied message to believers who may not have been successful in their studies; or who cannot afford to contribute very large amount of time even to Torah study; or to make large contributions that are not enough to solve all budgetary problems.

To this, The Torah responds that whether one can bear the exalted Ark, or only the hooks and curtains, every role is significant, because each person is a unique participant in the ultimate destination.

The responsibilities of the three Levite families for the Tabernacle are discussed in this verse. The sons of Kehat discussed previously in the Story of Bamidbar took care of the Ark and the tools of the Tabernacle. The sons of Gershon, who were responsible for all of the coverings of the Tabernacle, were entrusted with concealing or revealing the Light when needed, in that way acting as a filter for the light.

By connecting with this section, we learn that there are times when we need less Light because we are not capable of handling too much and there are times when we need more Light because our spiritual Vessel to contain this Light has grown. We should always always strive to get as much light through the filter as possible.

Num 4:23 “Register them, from thirty years old and above, even to fifty years old, all who enter to perform the service, to do the service in the Tent of Meeting. – Set them apart from the already set apart people. The number 30 is the number of dedication. The symbolic nature of their age represents those who are dedication, and fifty means Pentecost or Holy Spirit. It is those believers who are dedicated that will experience Pentecost. 

Num 4:24 “This is the service of the clans of the Gĕreshonites, in serving and in bearing burdens:  - to work and to carry. The work was the preparations of the parts of the Tabernacle that they were to carry.

The Kohathites, however, had to stand aside and let the Kohanim prepare the artifacts that they, the Kohathites, would carry. Therefore, they are described as carrying, but not as working.

Num 4:25 “And they shall bear the curtains of the Dwelling Place and the Tent of Meeting with its covering, the covering of fine leather that is on it, the covering for the door of the Tent of Meeting, - The definition of a Gereshon is to be a refugee. Their responsibility was to maintain the curtains of the Tabernacle. Curtains signify separation, and Covering signifies protection. These are a form of believers who are separate from the world system, what the Hebrew word call Kadosh, meaning to be separated. They are the one who will be protected, or under the protection of the Kingdom of Heavens.

Every article, every responsibility, describe in the Tabernacle as a Spiritual message behind it. The Gereshonites are no exception.

Num 4:26 and the screens of the courtyard and the covering for the door of the gate of the courtyard, which is around the Dwelling Place and altar, and their cords, all the equipment for their service and all that is made for them – so shall they serve. – The screens of the courtyard and the door to the Tabernacle symbolize separation. There must be a clear distinct boundary between the believer and the world system. We do not dress the same we do not walk the same, we do not live the same, we do not worship on the same day.

It is only trough the prescribe doorway that a person may enter the Tabernacle. That Doorway is El Yahushua our Messiyah. A true Gereshonite will always maintain this principle. That no one come to the Father but trough Him, who is the Door.

The cord describe here is the Scarlet thread of Redemption. That we see flowing from Genesis right trough to Revelation. That thread, or that Cord is, El Yahushua.

Num 4:27 “Aharon and his sons are to command all the service of the sons of the Gĕreshonites, all their burden and all their service. And you shall appoint to them all the duty of their entire burden. – Aaron and his sons are like those in the Holy of Holies, giving instructions to those in the Holy Place as to how they are to functions. The work of the Gereshonites is to help them become more familiar with the Sacred Altar before they can ever become mature enough to be a Priest. 

Num 4:28 “This is the service of the clans of the sons of Gĕreshon in the Tent of Meeting. And let their duties be under the hand of Ithamar, son of Aharon the priest.-

  

Num 4:29 “As for the sons of Merari, register them by their clans and by their fathers’ house. -  The Hebrew word Marari means bitter. The word “paw kad” register means to charge, to count, and to commit.  The third family of the Levites was the Sons of Merari; they were in charge of the posts and beams, the very foundation upon which the Tabernacle stood. It is our foundations that support us when we go through hardships. By connecting to the Merarites, we receive support to strengthen our foundations and to reveal the Light that exists in the hardships themselves.

Num 4:30 “Register them, from thirty years old and above, even to fifty years old, all who enter the service to do the work of the Tent of Meeting. – They were to commit to the service of the Tabernacle those of the Clan of Gereshon who were thirty to fifty years old. 

Num 4:31 “And this is the duty of their burden, according to all their service for the Tent of Meeting: the boards of the Dwelling Place, and its bars, and its columns, and its sockets, - There responsibility was to maintain, carry, install the Boards, the bars, the columns, and the sockets.

Num 4:32 and the columns around the courtyard with their sockets, and their pegs, and their cords, with all their equipment and all their service. And assign to each by name the equipment of the duty of their burden. – Each Gereshonites was to be named to his specific task, rather than an entire family being assigned in a general manner. This rule applies to the Kohathites and Gershonites, too, but it was important to spell it out for the Merarites. Since they carried the heaviest parts of the Tabernacle, it was necessary to make sure that each individual had a fair share of the burden.

This verse is a classic indicator of ministry. In today’s Pastor dominated ministry, the pastor would assign his or her sons to the most prominent position in the Church; some even go as far as to let their son replace them when they choose to retire. Even if the son was not called by name according to Torah, the pastor makes sure he called his son by name.

Num 4:33 “This is the service of the clans of the sons of Merari, as all their service for the Tent of Meeting, under the hand of Ithamar, son of Aharon the priest.” – Every person in the ministry must be under authority to one of the Mighty Hand of Elohim.

I had a few Karaite who came into my Assemble a few years ago. They plant the seed that they do not want to be under the authority of no minister. Every time I make a suggestion they would oppose. It got to a point that they begins to tell the Assembly that they should be free to tithes any were they want, they should be only require to give enough money to cover the rent of the meeting area. 

Num 4:34 So Mosheh and Aharon and the leaders of the congregation registered the sons of the Qehathites by their clans and by their fathers’ house, - It is the leadership those who are mature in the Assembly, that must appoint the qualified person to the various area of ministry to the functioning of the Tabernacle.

Num 4:35 from thirty years old and above, even to fifty years old, all who entered the service for work in the Tent of Meeting. – We also know that a Hebrew person is consider a grownup at age twenty. We can also call them a mature believer. 

Num 4:36 And their registered ones, by their clans, were two Thousand seven hundred and fifty. -  There are identify according to their Clan, meaning that our talents we are given here on earth will determine our responsibility in Shamahem “Heavens.”

Num 4:37 These were the registered ones of the clans of the Qehathites, all those serving in the Tent of Meeting, whom Mosheh and Aharon registered according to the command of יהוה by the hand of Mosheh. – The lessons that can be learn from these examples given in Torah, it that we should all grow or develop within the area, the environment, the culture we are born into.

The environment we are born into or the circumstance we are place in, is the perfect tool that we given to help us formulate our personality. Even Though the Hebrew word Marari means bitter. This could imply, that if life has dealt us a bitter hand, it is still the ideal circumstance for us to reach maturity. The Gereshonites should not try to be kohathites, everyone must remain in the clan, or circumstance they were born in. 1Co 7:18 Is any man called being circumcised? Let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. 19 Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of Elohim. 20  Let every man abide in the same calling wherein he was called. 21  Art You called being a servant? Care not for it: but if You mayest be made free, use it rather. 22 For he that is called in YAHWEH, being a servant, is YAHWEH's freeman: likewise also he that is called, being free, is Yahushua's servant. 23  Ye are bought with a price; be not ye the servants of men. 24  Brethren, let every man, wherein he is called, therein abide with Elohim.

Num 4:38 And those registered ones of the sons of Gĕreshon, by their clans and by their fathers’ house, -   Even though the Levites were counted when they reach 30 days old, they only performed their duties between the ages of 30 to 50, the period of their greatest and most valuable age.

We also have opening during our lives and we have to make sure we do not waste them. If the average life span is 70 year, we generally tend to be distracted and full of Ego for our first 30 years as young adults, and most people spend the last 10 years in retirement.

That means that we have only 30 years of true living. This passage opens our eyes to the fact that our middle years are the most productive, so we must take full advantage of that time.

Num 4:39 from thirty years old and above, even to fifty years old, all who entered the service for work in the Tent of Meeting, -  

Num 4:40 the registered ones, by their clans, by their fathers’ house, were two Thousand six hundred and thirty. -  

Num 4:41 These were the registered ones of the clans of the sons of Gĕreshon, of all who serves in the Tent of Meeting, whom Mosheh and Aharon registered according to the command of יהוה. -  

Num 4:42 And those of the clans of the sons of Merari who were registered, by their clans, by their fathers’ house, - The Hebrew word Mer-aaw-ree means bitter. It is sad to acknowledge that even among the body of believer there is a few that are bitter for whatever reason there is.

Even those sets of believers also have the opportunity to be chosen for work in the Temple. 

Num 4:43 from thirty years old and above, even to fifty years old, all who entered the service for work in the Tent of Meeting - Because of the circumstance of bitterness, it require a longer time for them to be qualify for minister within the Tabernacle, the Body. 

Num 4:44 the registered ones, by their clans were three Thousand two hundred. –

Num 4:45 These were the registered ones of the clans of the sons of Merari, whom Mosheh and Aharon registered according to the command of יהוה by the hand of Mosheh. – We must remember that every Tribe has a story to convey to us today. Their names when view from the Hebrew perspective, contains a tremendous spiritual lesson. Every message in Torah is design to elevate us spiritual.

The whole purpose of creation is for Elohim to create perfect sons for the Kingdom of Heavens. The stories in this Parashas show us the different kind of peoples, among those who have a heart of Elohim.

Num 4:46 All the registered ones of the Lĕwites, whom Mosheh and Aharon and the leaders of Yisra’ĕl registered, by their clans and by their fathers’ houses, - All those who have a heart for יהוה who reach maturity, some fast that the others will be registered. This registered means that their names will be written in the Lamb Book of Life. Rev 20:11  And I saw a great white throne, and him that sat on it, from whose face the earth and the Heavens fled away; and there was found no place for them. 12 And I saw the dead, small and great, stand before יהוה; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 13  And the sea gave up the dead which were in it; and death and hell delivered up the dead, which were in them: and they were judged every man according to their works. 14 And death and hell were cast into the lake of fire. This is the second death. 15 And whosoever was not found written in the book of life was cast into the lake of fire.

The registration, the ordaining, those who are chosen are those who revelation speak of as those who will be invited to the Wedding Feast of the Lamb. This is the whole purpose of Creation. The Sixth Days of Creation should not have taken so if we only believe the Written Word. Hebrew 4:1 Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. 2  For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. 3  For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. 4  For he speak in a certain place of the seventh day on this wise And YAHWEH did rest the seventh day from all his works. 5 And in this place again, if they shall enter into my rest.

Heb 4:6  Seeing therefore it remained that some must enter therein, and they to whom it was first preached entered not in because of unbelief: 7  Again, he limited a certain day, saying in David, To day, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts. 8 For if Yahushua had given them rest, then would he not afterward have spoken of another day. 9 There remained therefore a rest to the people of YAHWEH. 10 For he that is entered into his rest, he also hath ceased from his own works, as YAHWEH did from his. 11 Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief. 12  For the Word of YAHWEH is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the Thoughts and intents of the heart. 13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. 14 Seeing then that we have a great high priest that is passed into the Heavens, Yahushua the Son of YAHWEH, let us hold fast our profession. 15  For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. 16  Let us therefore come boldly unto the throne of grace that we may obtain mercy, and find grace to help in time of need.

    

Num 4:47 from thirty years old and above, even to fifty years old, all who came to do the work of service and the work of bearing burdens in the Tent of Meeting - To bear the burdens at the tent of meeting, illustrate a point that even El Yahushua “Jesus Christ” said if it is possible take this cup, the cup of the burden that was for him alone to endure. What may I ask, is the cup of your burden in this life? It is to endure the Cross as He did.

Num 4:48 their registered ones were eight Thousand five hundred and eighty. – After they were counted family by family, the Levites were equally beloved by יהוה. It is like a King who counts his art treasures one by one, savoring each one separately. Then he adds them up, enjoying the large total of His Treasures.

Num 4:49 According to the command of יהוה they were registered by the hand of Mosheh, each according to his service and according to his burden, thus were they registered by him, as יהוה commanded Mosheh. – Moses in these contents represents El Yahushua, the One who will hand the Kingdom back to His Father, totally restored.

Chapter 5

This chapter deals with the purification of the Camp were the Children of Yisrael, those who are called out to a separate walk.

To make the Camp a worthy home for the newly erected Tabernacle and the Divine Presence the Shekinah that had began to rest among the people. The Hebrew people, those who are separated for holiness sake, were cautioned to rid their surrounding, their camp of ritual contamination.

Consequently, this passage was given to the People on the first of Nissan, the day the Tabernacle”We” became Justified, or saved. As explained in the book of Leviticus, through physical factors are the immediate causes of ritual contamination, it is harmful to the spiritual standing of the person it affects and the place where it exists. Tumar and its laws are beyond human reason.

Num 5:1 andיהוה   spoke to Moses, saying.  This is the 75 time that this verse describe that EL YAHWEH spoke to Moses. It is my wish that we would all come to the Spiritual Maturity, were we will hear the Voice of יהוה for ourselves.

To purify the camp, all those people who had physical diseases and impurities, which were seen as an indication of spiritual impurity, were exiled. Impure people affect us negatively, just as we affect others negatively with our own impurities. It is important to stay away from negative people, and if we ourselves are negative, we need to change. The first step towards making that change is admitting, even if only to ourselves, that we are negative and that there is a need for us to change. This section of Torah gives us the power to make that difficult admission. Num 5:6 Speak unto the children of Yisrael, When a man or woman shall commit any sin that men commit, to do a trespass against Yahweh, and that person be guilty; 7  Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed. Repentance restores everything. It repairs the Heavens above and it repairs things below, restoring himself and restoring the whole universe.

Num 5:2 Command the Children of Yisrael that they shall expel from the camp everyone with tzaraas, everyone who has had a zaw-emission, and everyone contaminated by a human corpse. The word command, is a strong word, it is more like instruct the Children, instruct those who believe in Me. This is how those who are true Children should behave. Remove from among you, the very Thought of having any contaminated substance from among you. - If we practice it in the natural, it will be accomplish in the Spiritual. When we keep the commandment in faith, even if it does not make sense in the natural, we accomplish the same in the spiritual. That is why Abraham was describe as a man of faith, for He trusted in the Word he heard.

Num 5:3 Male and female alike shall you expel, to the outside of the camp shall you expel them, so they should not contaminate their camp, among which I dwell. – There must be no exception to the rule. If it is even your wife or husband, or children there is no exception.

Num 5:4 The Children of Yisrael did so: They expelled them to the outside of the Camp, as יהוה had spoken to Moses – so did the Children of Yisrael: -  A true child of Yisrael will always do, and act according to the Commandments the Kingdom. Those who choose to act opposite to the Word spoken to Moses are NOT true Children of Yisrael.

The double expression “they did so” alludes to the two groups that participated in carrying out the commandment: The Children of Yisrael who  enforce the order and the contaminated people who left the camp willingly. Those who willingly practice these commandments will never be judge by it.

Num 5:5 and יהוה spoke to Moses, saying, -  When EL YAHWEH speaks to Moses it is always for Him to convey a particular message. EL YAHWEH never speaks a word that has no relevant. So too must every believers should guide our words, so when we speak we must speak words of life.

Num 5:6 Speak to the Children of Yisrael: if a man or a women commits any of these sins, they commit a treachery toward   יהוה, and that person is guilty, - This commands specifically stated what is a sin. If someone is not a part of the Hebrew community it is not a sin. If they are a part of the Hebrew Community, if they are a part of the Redeem Community then it become a sin for them.

Believers must realize when we deal with people who are not part of the community; we must not regard their action as sin. The Torah is not the Constitution of the world system; it is exclusively for the Call Out people, those who have become part of the Hebrew Community.

The world system cannot commit a treachery against EL YAHWEH, it is only those who have made a commitment to follow His Commandment, are the ones who greave His heart. That why the actions of our Messiyanic Brothers are so grievous to EL YAHWEH.

Num 5:7 They shall confess their sin that they had committed; he shall make restitutionits for his guilt in its principal amount and add one-fifth to it, and give it to the one to whom he is indebted. – This verse speaks of a very important spiritual principle, the confession of our sins. David was a man after EL YAHWEH own Heart, he would repent of his sin as soon as it was brought to his attention.

Confession is not saying I am sorry! It is first of all making restoration for the harm done, while admitting that you are sorry and make a commitment not to do it again. Sin or transgression, are indicatory of a weakness in our personality towards EL YAHWEH Commandments. It is also a indicator that we do not have the Laws of EL YAHWEH written on our hearts.

The whole purpose of life is to have the Laws of the Kingdom written on our heart Jeremiah 31:33 and Hebrew 8:10. The trials we go thought is to determine how well is Torah written on our hearts, and are going to implement it in our lives. Every time we practice the constitution of the Kingdom we enforce or write these laws on our heart. It will become the operating system of our lives that is why El Yahushua was able to say “if you see me you see the Father.” It means that the same standard that our Heavenly Father lives by, it is the same standard that He lived by also.

Some people say that El Yahushua is the Father and the father is El Yahushua. This not so! El Yahushua was asking when will you restore the kingdom, He said that it is the prerogative of the Father only. If He was the father wouldn’t He have known when this would be done?

The principle of restoring 20% to the restoring of the sin, is a principle that was determine to punish the violator. If the person, who is paying the restoration money, choose to pay more, he may do so of his own free will. But he cannot pay less than the 20% specified by Torah.

Confession is not a prerequisite for payment, for a thief must make restitution to his victim, whether or not he is cleansed of his sin, and if witnesses establish his guilt, he must pay even if he continues to protest his innocents.

The thrust of the verse is that to gain atonement, one must repent, and this repentance is expressed by confession, for one can repent only if he recognizes and regrets his sin. Upon repenting, the thief illustrated in this verse may bring the guilt offering prescribed in Leviticus and add one-fifth to it. This obligation is stated here to teach that even where the Torah mandates a specific offering, as in this case, there cannot be atonement without an oral confession.

Num 5:8 If the man has no kinsman to whom the bebt can be returned, the returned debt is for   יהוה, for the Kohen, aside from the ram of atonement with which he shall provide him atonement. – This is not a choice we have for not paying. If the person who the offence was committed against, died and have no sibling. It should be paid to the Priest. This verse may also refers to a proselyte, for every Hebrew has a Kingman, an heir; even if he has no close relatives, he may have second and third cousins, for all Hebrews are descendants of Abraham.

Consequently, the verse must speak of a proselyte who died to his past life and become a new person in Yisrael. Ordinarily, the estate of such an heirless person would be ownerless and free to be taken by anyone. In this command, however, the Torah gave the stolen property plus the additional fifth to the Kohanim who were serving in the Tabernacle at the time that the thief makes his restitution.

If the person who was the source or the victim of an offence, if he have no friends. The money must be paid to the Priesthood, the money become theirs.

Num 5:9 And every portion from any of the holies that the Children of Yisrael bring to the Kohen shall be his. -  The term terumah generally refers to the portion that is separated from the crops and given to the Kohanim. This verse teaches  that terumah becomes the Kohen’s personal property only after the farmer brings it to the Kohen, but that the Kohen has no right to take if from the owner.

Num 5:10 A man’s holies shall be his, and what a man gives to the Kohen shall be his. - When a believer designates parts of his possessions as a gift to the Mighty Hand of  יהוה, such as terumah or bikkurim, the gift is his in the sense that he retains the right to decide which Kohen should receive it. The Torah teaches that if someone keeps for himself the sacred gifts that he is required to turn over to the Kohanim, יהוה will punish him by depriving him of his prosperity and leaving him with nothing more than the small amount that he should have given away to יהוה  servants.

Verse 11 to 31 explains the Sotah, the wayward wife. This passage deals with a woman who behaved in an unseemly manner, giving her husband a good reason to suspect her of Adultery, but there is no proof of either guilt or innocence.

The Torah provides a miraculous process that will either prove that she sinned and caused both her death and that of her illicit lover, or show conclusively that she was faithful and thereby restore trust and love to the marriage.

If indeed, she had been unfaithful; her fear of imminent death might induce her to confess. If so, the marriage would end in divorce, but without any penalty to her, since there was no judicially acceptable evidence of her guilt.

Her own testimony is not enough for her to receive the death penalty. There must be two or more independent witnesses.

Num 5:11 and יהוה spoke to Moses, saying, - 

Verse 12 – 14 elucidates the process described here is as follows: A man and a married woman had secluded themselves in such a way and for a sufficient time that they could have sinned. Prior to this seclusion, a spirit of jealousy based on earlier improper activity he had become suspicious of their activity. He had also warned her not to continue been alone with him for any reason.

If a pair of witnesses testified that the two was seen together and could have had the opportunity to commit adultery, however they did not actually saw the act, the husband of the wife may act.

If she had not been coerced or overpowered into the seclusion or to commit adultery, he also may act.

Num 5:12 Speak to the Children of Yisrael and say to them: Any man whose wife shall go astray and commit treachery against him; - Here is the issue, a wife is someone who have a personal relationship with the Bridegroom. After she have made a commitment and have established a blood covenant with Him, that Covenant cannot be broken.

This man represents the Bridegroom who is El Yahushua. We know that He will not forsake us, however, time and time again believer have forsaken Him for another groom who do not love her as He does.

If she commit such an atrocity, she establishes that she have a spirit of rebellion. Notice carefully, this commandment did not say if the Man commits such an act. We have been told many time that this also apply to the man. This is Christian teaching, which have nothing to do with Torah. If a man vows to be faithful to a single woman he is obligated to do so according to Torah.

In those times, when a woman was accused of adultery, a very special process was used to discover if she actually guilty of the sin. The name of Yahweh was written on a piece of parchment and then scraped off into water, which the women then drank. If she had been unfaithful, the water would kill her; if not, she would live.

Her guilt are innocence together with the powerful name of Yahweh combine to reveal the truth. The illumination of Yah’s Name brought forth a revelation that served to replace doubt and suspicion with truth and honesty.

This process of using Yah’s Name served to remove all doubt, showing us that the Light of the Creator, by eliminating suspicion and dishonesty, is involved in keeping people together.

We might say that our High Priest to is Messiyah Yahushua is the caring of Judgment, and that is true, He will return one day to judge all of mankind. However, today He is the author of our Grace. He is High Priest who is responsible to try to increase peace in the world and enhance chased that He strive to do. If the wife is cleared of accusation, the priest increases peace between the wife and the husband, and not only that but she will also conceive a son. Through him, peace is achieved.

If she is not cleared in her trial, it is not the High Priest who passes judgment, but rather the Holy Name, to which she was unfaithful too, it will both passes her judgment and tests her. From this we learn that events and actions can come between two people, and therefore, for a relationship to truly last, we have to replace doubt and suspicion with honesty.

Num 5:13 And a man could have lain with her carnally, but it was hidden from the eyes of her husband, and she became secluded and could have been defiled – but there was no witness against her – and she had not been forced: - The term if there are no witness against her, the singularity of this phrase, implies that a single witness has no credibility in such accusation, and even here no physical punishment may be imposed on the basis of his testimony of seclusion, and this gives it sufficient credence to require a divorce.

Num 5:14 And a spirit jealousy had passed over him and he had warned his wife, and she had become defiled, or a spirit of jealousy had passed over him and he had warned his wife and she had – This verse shed a very interesting light on the source of our attitude. It says here a spirit of Jealousy. If that is true, then there are spirits of anger, spirit of remorse, spirit of sympathy. These spirits have been blamed for our actions over the years. These spirits seems to have the power to create within us certain feelings.

I often wondered, as a man when a see an attractive young woman, certain things happen, without me giving my body permission to do so. Those have anything to do with a spirit of sexual desire? If this is so, then the prevalence of sexual explicit attire worn by people today, is a part of spiritual warfare?

What this verse seems to be implying is that when certain feelings or desire come over us, they are spiritual in nature. It is therefore essential that we focus our attention away from external slimily that could bend our desire towards a certain tendencies.

I know that we are spiritual beans having a fleshly experience, since these feeling are a result of a spirit, similar to the fruits of the Spirits. It is imperative for us to create an environment where these spirits do not thrive in our lives.

Num 5:15 The man shall bring his wife to the Kohen and he shall bring her offering for her, a tenth-ephod of barley flour; he shall not pour oil over it and shall not put frankincense upon it, for it is a meal offering of jealousies, a meal offering of remembrance, a reminder of iniquity. – The aggrieved husband brings a meal offering on behalf of his wife. Rather than the normal offering that is intended to bring mercy and forgiveness, this one is a reminder of the sin she is accused of committing.

For this reason, the husband brings the offering, for it would not be proper to require a woman to bring an offering that will evoke יהוה against her.

The composition of the offering is indicative of its purpose and symbolism. It is coarse barley flour, coarse because she acted coarsely, and barley, which is usually used as animal feed, because she degraded herself and behaved like an animal.

It is not beautified with oil and frankincense like other meal offering, because incense recalls the fragrance of the Matriarchs and oil symbolizes light, but she did not follow their example and she acted in the dark to hide her sin.

This verse calls it an offering of jealousies, in the plural, because she had earned the resentment of both her husband and her Creator.

Num 5:16 The Kohen shall bring her near and have her stand before  יהוה. – In view of the gravity of the accusation and the bitter end it would bring if she were guilty, attempts are made to induce her to confess, although she would not be punished due to a lack of evidence.

The following verse shows how pressure is brought to bear on her to achieve this end. If she were indeed innocent, however, she would choose to undergo the ordeal that would vindicate her.

Num 5:17 The Kohen shall take sacred water in an earthward vessel, and the Kohen shall take from the earth that is on floor of the Tabernacle and put it in water. – Holy Water is drawn from the Laver, the utensil that, by its very essence, recalled the cleansing process of the Word. Such water, therefore, was a fitting vehicle with which to punish an unfaithful wife, as Pharaoh’s Army was destroyed at the Red Sea.

The earthenware vessel symbolized contemptuously of the flesh, the supposedly fine goblets into which she carried wine for her lover. The dust from the earth from the floor, the building block of human nature, was place into the so-called fine wine of the goblet. Showing the contamination of the vessel. The symbolic representation of this actions, shows that as a vessels our water have become contaminated by the lust of the flesh.

The earth, in the wilderness, the floor of the Tabernacle was, indeed, the sand of the desert, but the Temple in Yerushalayim had a floor of Marble. In order to make this commandment possible, one of the marble floor stones could be lifted to expose the earth underneath.

Num 5:18 The Kohen shall have the woman stand before יהוה and uncover the woman head, and upon her palms he shall put the meals offering of remembrance, it is a meal offering of jealousies, and in the hand of the Kohen shall be the bitter water that causes curse.  – The Kohen would make the move from place to place in the doorway of the Courtyard, uncovering her hair, and placing the offering on her outstretched arms to tire her. All in the hope that if she is guilty she will confess.

Since the verse takes it for granted that her head was covered, she was under authority, until the kohen uncovered the woman’s head. This seems to imply that it is the Kohen who is to determine the end of a marriage relationship.

Since it is disgraceful for a woman to be seen bareheaded, it is also a disgrace for a woman to be divorce, since the only qualification for such an action, is unfaithfulness.

When a woman exhibits an uncovered head, she is displaying the notion that she is unmarried, and welcomes advances from other men. The bitter water is not literally bitter; rather, its effect upon a guilty party is bitter, for it causes her to die in the manner detailed below.

Verve 19 to 22 describes the principle of oath. The Kohen impose an oath, in which the woman accepts upon herself the fearful consequences of her deed she is accused of. To be valid, an oath must include the results of both compliance and non-compliance.

The text begins with the alternative of innocent of both compliance and non-compliance, because, in Capital cases, a court must always begin with arguments for acquittal.

Num 5:19 The Kohen shall adjure her and say to the woman, “if a man has not lain with you, and you have not strayed in defilement with someone other than your husband, then be proven innocent by these bitter water that cause curse. – In addition to being cleared of her husband’s accusation, she is innocent of the impropriety of having taken an oath, something that should be avoided even if the oath is truthful. In this case, she is responsible for having brought about the oath through the loose behavior that occasioned her husband’s suspicions. She is now cleared of any penalty for this sin as well.

Num 5:20 But if you have strayed with someone other than your husband, and if you have become defiled, and a man other than your husband, has lain with you -. – In this part of the oath, she accepts the penalty, if she is guilty. As is typical of Scriptural oath, the consequence of its violation is left unspoken. Defile, seems to mean that someone other than the person who is legally qualify to enter a woman holy place have done so. It is the man who is her high priest alone, who is require to enter into her Holy Place.

Num 5:21 The Kohen shall adjure the woman with the oath of the curse, and the Kohen shall say to the woman, May יהוה render you as a curse and as an oath amid your people, when יהוה cause your thigh to collapse and your stomach to distend.  – When the woman the church allow another man, another doctrine to enter into her holy place. The church shall become a cursed place; she will not be able to bring any of her children to maturity. Her thigh, her womb would collapse, she would not be able to produce spiritual children. The swelling of the stomach is a result of taking in a lot of food, yet it would be of no benefit to her.

Num 5:22 These waters that cause curse shall enter your innards to cause stomach to distend and thigh to collapse! And the woman shall respond, Amen, amen. – The Torah that cause curse shall enter into the inward parts and causes her stomach to be enlarged and her thigh to collapse. Torah will become a curse to anyone who exchanges the True Husband El Yahushua for another husband.

Num 5:23 The Kohen shall inscribe these curse on a scroll and erase it into the bitter water – In his office as a priest one of his role is to implement or teach the principle of the curse to the people. Obedience to Torah bring blessings, disobedience brings curse. When a false priest teaches another Torah, it will be like bitter water to the people that will cause their thigh to collapse and their stomach to swell.

Num 5:24 When he shall cause the woman to drink the bitter that cause curse, then the water that cause curse shall come into her for bitterness. – Woman in Scripture represent the church, when a woman or church choose to pursue another Torah, or another form of teaching other than those prescribe in the Torah given by Moses. It will become a curse to the church.

Num 5:25 The Kohen shall take the meal offering of jealousies from the hand of the women; he shall wave the meal offering before יהוה, and he shall offer on the Altar. – This meal offering is the offering of abomination. When we pursue another god or we disobey Torah, our feast day will not be accepted by EL YAHWEH. If He will not accept our Feast Days, He certainly will not accept our meal offering. It will become repugnant to Him.

Num 5:26 The Kohen shall scoop up from the meal offering its remembrance and cause it to go up in smoke on the Altar; after which he shall cause the woman to drink the water. – The Kohen will bring the offering and present it, he will also teach her Torah. However, because of the nature of the offering, because it was not done in accordance to Torah, it will become repugnant.

Num 5:27 He shall cause her to drink from the water, and it shall be that if she had become defiled and had committed treachery against her husband, the water that cause curse shall come into her for bitterness, and her stomach shall be distended and her thighs shall collapse, and the woman shall become a curse amid her people. – The relationship between a man and a woman is similar to that of a believer and his faithfulness to Torah, which is the instruction from our Heavenly Husband.

Torah is the determining fact for the implementation of our blessings or curses. There comes a time when we will be tested by and according to the Word. Obedience to the Word brings blessings, and disobedience to the Word brings curses.

Num 5:28 But if the woman had not become defiled, and she is pure, then she shall be proven innocent and she shall bear seed. – This is a form of judgment. The drinking of the bitter water is a form of the negative Commandment that we will be Judge by. The negative Command is the bitter water, while the positive command will be the sweet water. The bearing of seed is the fruits of the Spirit, or also spiritual growth.

Num 5:29 This is the Torah of the jealousies, when a woman shall go astray  with someone other than her husband and become defiled; – The drinking of the bitter water is a practice of the negative commandment. It is those commands we are told not to do. It is similar to going with another husband. If we are told by our husband not to do certain practice and we still, participate in doing them, is tantamount to having another husband.

Num 5:30 Or of a man over whom passes a spirit of jealousy and he is jealous of his wife, and he causes his wife to stand before יהוה, then the Kohen shall carry out for her this entire Torah. – Our Heavenly Father possesses a Spirit of Jealousy every time He sees His children go after another Torah or another god. We will be judge by the Greatest Kohen of them all El Yahushua to see if we are qualified to be a pure wife.

Num 5:30 The man will be innocent of innocent of iniquity, but that woman shall bear her iniquity. – Our Creator will not be responsible for the death of that Church who did not practice what was told to her, for she was given the instruction or the Constitution of the Kingdom.

Even Though we are His Children, if we fail to be obedient, like the unfaithful wife we will be destroyed with the evil one.

Chapter 6

The first 21 verses of this chapter describe the vows of a Nazirite. Torah permits a man or a woman to adopt voluntarily the status of a Nazirite, which includes three restrictions:

• A Nazirite is forbidden to eat or drink grapes or grapes related products.
• A Nazirite’s hair may not be cut.
• A Nazirite’s hair may not become contaminated by a human corpse.

However, Nazirism should not be understood as merely a catalogue of prohibitions, as if the Nazirite’s vow, “I am hereby a Nazirite,” was a shorthand pledge to abstain from wine, haircutting, and contamination.

Rather, nazirism is a state of holiness, and the individual laws flow from this elevated status. Therefore, the Nazirite adopts a state of holiness, and the Torah dictates that such holiness is incompatible with those forbidden activities.

Since Torah gives the laws of the Nazirite immediately after those of the wayward wife. This sheds light on the underlying purpose of the status of the Nazirites, and what would prompt her to adopt these values.

A Sotah, a wayward wife opted to follow her sensual passions, or she continue to eat from the tree of the knowledge of good and evil and let her heart overpower her mind, her pursuit of pleasure to overcome her responsibility to the principles outline in Torah.

The example given of the Sotah, the wayward wife, the church proof that a people are easy prey to temptation and that, when the evil inclination rages within them, even adultery is not beyond the scope of possibility.

Today we can learn by reading about the experience of this woman’s degradation, and her horrible death after she drank the bitter water. The sheer ease by which she overcome the fantasies of temptation, human imagination is easily stimulated by the Tree of the knowledge of good and evil.

To escape this snare, Torah hints that one should abstain from wine and stimulate one’s spiritual impulses in order to escape the influence of the sensual nature that is prevalent of the loose woman.

The Nazirite’s abstinence from wine is symbolic of an external stimulation that is destructive to a Holy life style. The Nazirite abstinence from wine signals to his or her desire to elevate oneself spiritual, by adopting an advance level of holiness conducive to closing the door to the enticement that doomed the wayward wife.

Num 6:1 and יהוה spoke to Moses, saying,

Num 6:2 Speak to the Children of Yisrael and say to them: A man or woman who shall set a part himself by taking a Nazirite vow of abstinence for the sake of יהוה ; - A true Nazirite in the spiritual sense is one who seeks to separate himself from the world system to be holy unto the יהוה. The term Nazirite is a group of people within the body of redeemers who wish to pursue advance holiness. They are the one who will make a vow to achieve the lofty goal of Full Maturity. Nazarite was the original name of Christanity, it is fitting to say that the wayward wife is the Christian Church, since she have gone away from the Sabbath and worship a Greek Jesus.

Num 6:3 From new or aged wine shall he abstain, and he shall not drink vinegar of wine or vinegar  of aged wine; anything in which grapes have been steeped shall he not drink, and fresh and dried grapes shall he not eat. – We know from previous readings that wine is a silent influence. Wine or alcohol creates a state of false well-being, a state of deception. One could be a shy person in the natural, but when under the influence of wine, that shy person becomes very bold. New and old wine is a sign of religion, which carry the same conation as the effect of wine on a simple mind.

Since grape is the source of wine, and the tree of the knowledge of good and evil is the source of religion. The use of the word grapes carries the same connotation as eating of the Tree of good and evil.

We are admonish in this verse not to eat any grape produce, as Adam and Eve were told not to eat of the tree of good and evil. This is tantamount to making our own decision on the things we see around us. Religion is man way of reaching יהוה, while Torah contains the only way to reach יהוה, loft goal of perfection. 

Old wine is called intoxicant, because age cause wine to ferment and become alcoholic. The primary prohibition is not to drink wine, but Torah added prohibitions against any grape products, lest the Nazirite be in the proximity of foods that will tempt them to drink the forbidden beverage.

Num 6:4 All the days of his abstinence, anything made from wine grapes, even the pips or skin, he shall not eat. - This spiritual condition is the same as a person who is allergic to peanut, they should never be around any peanuts products. Every believer is prone to some spiritual deficient or another. This story is design for us to know how to deal with a person who might have a weakness or an allergic reactance to certain tendency, such as alcoholic, substance abusers, or even depression. A person on one of these spiritual ventures is called a Nazirite, for they have secluded themselves to achieve a particular spiritual goal.

Num 6:5 All the days of his Nazirite vow, a razor shall not pass over his head; until the completion of the days that he will be a Nazirite for the sake of   יהוה, holy shall he be, the growth of hair on his head shall grow. – This Nazirite vow is a time we have dedicated to overcome this spiritual problem or challenges in our lives. There are certain stipulations that must be carried out during this process. One of this action is no razor shall touch his head.

Hair is one of the things our body produces that do not smell. Our hair contains a record of all our body activity. By not cutting our hair we preserve a record of all the dealings of the flesh over a period of time.

The prohibition against trimming the hair helps one avoid Thoughts of flaunting his physical beauty. Hair symbolizes the body’s insulation against the outside world, since it protects the skin from the elements. Thus, by letting the hair grow, the Nazareth creates a barrier against the outside world, since it protects the skin from the elements. Thus, by letting the hair grows, the Nazareth every act can be devoted to יהוה.

Num 6:6 All the day of his abstinence for the sake of יהוה he shall not come near a dead person. – The days of a Nazirite vow is thirty days, but a Nazirite may chose to adopt a longer period of seclusion. Thirty is the number of dedication, dedication to a particular goal or purpose.

During that time he or she must not touch any dead things. A dead thing cannot produces life, during this period of time be very carefully to avoid any means of recontamination. This could also means we must try to avoid being contaminated by the very things we are trying to remove from our lives.

The advent of religion creates this scenario; they try to move away from one religious practice like the breaking away of the Church of England from Roman Catholic Church by King Henry, to another similar faith. The name may have been change yet the principles are still the same.

Most believers in their mad dash to remove themselves from one false religion, run headlong into a next repressive religion or another mode of spiritual contamination, this is describe in this teaching as the old wine and the new wine.

Num 6:7 To his father or to his mother, to his brother or to his sister, he shall not contaminate himself to them upon their death, for the crown of his יהוה is upon his head. – Even if one’s parent or sibling should be involved in a form of religious activity, we must not contaminate ourselves by listening to their version of Torah. Our religious live is more important to us that our family. This is why El Yahushua admonishes us to leave our Father and mother for the Word sake.

Num 6:8 All the days of his abstinence he is holy to יהוה. The word Holy means to set apart. This time of seclusion, if we choose to commit ourselves to it we must make sure we are committed to the process, of achieving our goal.

Verse 9 – 12 refers to the Nazirite becomes contaminated by a corpse during the Nazirism period, the days already counted are forfeited. The following sacrificial ritual is performed and a new term of Nazirism begins.

Num 6:9 If a person should die near him with quick suddenness and contaminate his Nazirite head, he shall shave his head on the day he becomes purified; on the seventh day shall he shave it. – The double expression indicates two possible events: The Nazirite was caught by surprise and became contaminated accidentally, or was careless and came into contact with the corpse unintentionally. However, the following ritual must be observed even if the contamination was intentional. On the day he become purified, this verse refers to the seven day purification process of a person who becomes contaminated by a human corpse, as given below.

Num 6:10 On the eighth day he shall bring two turtledove or two young doves to the Kohen, to the entrance of the Tent of Meeting. – Eight is the number of new beginning. Birds represent the capacity to soar upward to spiritual perfection. By using them as offering, the Nazirite symbolizes ascent from the contamination that aborted the earlier period of Nazirism and a readiness to begin anew. Two is the number of separation from the world system.

Num 6:11 The Kohen shall make one as a sin offering and the other as an elevation offering, and he shall provide him atonement for having sinned regarding the person; and he shall sanctify his head on that day. – This sin is for the violation of the process that would bring the individual to an elevated state spiritually. This is similar to the instruction that the Menorah must be built from one solid piece of gold. The process that the Nazirite must undergo should be an unbroken process. The sin offering is for the violation of that process, since it is a vow. By sanctifying his head, it is to beginning a new period of Nazarism.

Num 6:12 He shall dedicate to יהוה the days of his abstinence, and he shall bring a sheep in its first year for a guilt offering; the first days shall fall aside, for his abstinence had been contaminated. – Since he had originally dedicated the thirty days, those days must still be fulfilled, before a new set may commence.

Verse 13 to 21 deals with the completion of the terms of the vow.

Num 6:13 This shall be the law of the Nazirite: on the day his abstinence is completed, he shall bring himself to the entrance of the Tent of Meeting. – Torah makes it clear that he should bring himself, not that someone else should bring him. Normally it would be expected that someone should escort the Nazirite to the Kohen, just as a metzora who is to be cleansed of a contamination is escorted to Kohen by someone else, Leviticus 114:2.

Presumably, he escort would be more spiritual mature than the metzora. Here, too, as the Nazirite is to have the sacrificial service performed by the kohen, the Nazirite should be escorted, but who is worthy enough to escort a Hebrew who have successfully completed a period of self impose sanctification.

When one judged one’s self before he is judged by a judge for his sin, who can scrutinize him. There is a difference between a people who admits to his flaws, without waiting for someone else to pointing out his weakness.

Num 6:14 He shall bring his offering to יהוה : one unblemished sheep in its first year as an elevation offering, one unblemished ewe in its first year as a sin offering, and one unblemished ram as a peace-offering; – Torah is now teaching us another angle to our offering. When we bring it without been told, display another level of spiritual maturity. When we are told to bring ten percent and we go above and beyond what is expected of us, we are entering into a different realm of spirituality. Ten percent is the minimum we are required to bring, however when we bring 100% this speak of a different level or dependability. I hope to get to that level where everything that I posses will be turn over for the development of the Kingdom, here on Earth.

Why does the Nazirite bring a sin-offering after a period of sanctify and devotions? Because it would have been fitting to continue the abstinence from worldly pleasure and extend the vow of Nazirism indefinitely. The sin-offering atones for his decision to return to temporal pursuits. This temporal pursuit is not a seeking after worldly things, it is a fact that we are still in this world until we die, and therefore we must always be on guard as the safe keeper of our own soul. Making atonement will giving thanks for the opportunity we are given to come into EL YAHWEH Fullness.

Num 6:15 A basket of unleavened loaves: loves of fine flour mixed with oil and unleavened wafers smeared with oil; and their meal-offering and their libations. – Both loaves of bread mentioned later in this verse are brought in the same basket. For a description of how such loaves were prepared and smeared with oil, we may go back to Leviticus 2.

These loaves are like those brought as part of a todah, thanksgiving offering, Leviticus 7:12, by means of which one gives thanks and praises, to יהוה  for His assistance in time of trials. Here, however, the Nazirite thanks יהוה for permitting him to achieving a higher level of maturity.

Meal offering and wine libations always accompany all elevation and peace offering, but never sin offering. Since the two animal offerings here are unusual in that they include the basket of unleavened loaves, it was necessary to state explicitly that the meal-offering and libations are not to be excluded.

While I do agree that a person who has a problem with Alcohol should refrain from drinking it, there is nothing wrong with a partaking of wine at a celebration, within the context of Torah, which is not to get drunk. This verse seems to prorogate that sentiment.

Num 6:16 The Kohen shall approach before יהוה the service of his sin-offering and his elevation-offering. – The application today is that we must approach our Creator, through the Person of El Yahushua. He is the Way to our Heavenly Father, for sin offering or for elevation offering.

Num 6:17 He shall make the ram a feast peace-offering for יהוה with the basket of unleavened loaves, and the Kohen shall make its meal-offering and its libation. – Again the Principe of having a Priest present at our festival table is very essential. He must be the one responsible to say, “Baruch Ata” over the offering.

Num 6:18 At the entrance of the Tent of Meeting the Nazirite shall shave his head; he shall take the hair of his Nazirite head and put it on the fire that is under the feast peace-offering. – The hair is a byproduct of the flesh. Now that the Nazirite have elevated himself spiritually, the byproducts of the flesh have obviously changed in the process. By removing the old fruit of the Spirit, and adopting a new attitude towards life. The Nazirite remove the old and allow room for a new nature to present itself.

Paul describes this process when he said, “I left those thing behind and press forward to the mark of the higher calling.” When we look at nature, some plant grows and produces fruits in three months; some take a whole six-month.

Many of us, we manifest our fruit of our spirit over a longer period of time. Never the less what our creator is seeking are people who produce fruits. This is similar to the talents that were given to the different servants. They were not all given the same talents, some were given more some less, yet the result is the same. Produce according to the talents we are given.

The hair also symbolizes the Nazirite’s separation from the community and his insulation from everyday life and its temptations. Conversely, a peace offering symbolizes well being and participation in the life of the community.

Now that the Nazirite has succeeded in elevating and making himself ready to rejoin the community, he puts the hair under the offering symbolizing that he is now subordinating his life of separation to his duty to contribute to the wholesome life of the Hebrew people.

Num 6:19 The Kohen shall take the cooked foreleg of the ram and one unleavned loaf from the basket and one unleavened wafer, and place them on the palms of the Nazirite after he has shaved his Nazirite hair. – The cooked foreleg, this part is given to the Kohen as a gift, which they eat. This is the only offering from which they receive this organ, and it is theirs aside from the parts mentioned in the next verse, which are the standard gifts to the Kohanim from all peace offerings.

Num 6:20 The Kohen shall wave them as a wave-service before  יהוה; it shall be holy for the Kohen, aside from the breast of the waving and the thigh of the raising-up, afterward the Nazirite may drink wine. – The Kohen shall present this offering to יהוה as a praise offering, praise for the spiritual elevation of the Nazirite; this is the whole purpose of the kohen. The Kohen shall rejoice in the fact that any person has made such spiritual advances. After the Kohen have presented this person to יהוה then that person may start his or her celebration, of spiritual achievement.

Num 6:21 This is the law of the Nazirite who shall pledge his offering to יהוה  for his abstinence aside from what he can afford, according to his vow that he shall pledge, so shall he do in addition to the law of his abstinence. – The first part of this verse deals with the ordinary Nazirite who takes his vow without specifying which offering he will bring.

Upon completion of his tern, this is the law, he should bring, the offering specified in verse 13 – 20.

When someone takes a Nazirite vow, he may and preferably should vow to bring additional peace and elevation offering, according to his means. However, as in the case of all offerings in expiation for sin, one may never voluntarily bring more sin or guilt offerings than the Torah specifies.

Verse 22 – 27 in these verses Moses was instructed the Kohen on how they should were to bless the people, in the Temple and outside.

This does not mean that they have the power to confer or withhold blessings, only that יהוה can assure people of success, abundance, and happiness; but that part of their temple service is to be the conduit through which יהוה blessings would be pronounced on His people.

They are to emphasize that the ultimate blessings are יהוה alone, this verse concludes with יהוה assurance that He will confer His own blessings on the Children of Yisrael.

Num 6:22 and יהוה spoke to Moses, saying, –

Num 6:23 Speaks to Aaron and his sons, saying: so shall you bless the Children of Yisrael, saying to them: – The word saying eludes to the fact that Moses must repeater all that he was told. The repetition of the word saying in this verse means that not only was Moses commanded to convey this commandment to the Kohanim of his generation, but also they, in turn, were commanded to convey (saying) this charge to their offspring in all future generation, so that the Kohanim would always pronounce the Priestly Blessing.

The first blessing refers to material success, the second blessing to the spiritually prosperity, including building ones Menorah and writing Torah on our Heart. The Last blessing is pertaining to יהוה compassion above and beyond what one deserve, as expressed in forgiveness of sin and the giving of grace.

Num 6:24 May יהוה bless you and safeguard you. – The term may EL YAHWEH bless you. Means May יהוה give us the many blessings that are describe in Deuteronomy 28:1-14, the Hebrew people be triumphant over its enemies and superior to other nations, that its crops and business ventures succeed, its offspring and flocks be abundant and healthy.

Though it is clear that in the Divine scheme and in Yisrael’s aspirations such material benefits are secondary to spiritual growth, nevertheless, if there is no flour there is no Torah. יהוה blesses Yisrael with prosperity to enable the people to devote themselves to Torah study and fulfillment.

Since this verse in the blessing concludes with a prayer that יהוה will protect us, it is clear that we speak of benefits that require protection even after they have been granted a spiritual blessing. Spiritual blessing are protected only by the personal worthiness of the recipients, but material blessings are always subject to outside danger.

In this blessing it is not clear that type of blessing. The exact form of the blessing must depend on the needs of each individual. The student will be blessed in his or her studies. The farmer in rain and sunshine at the appropriate time. Just as a person gratitude must be expressed according to the degree and form of the prosperity granted him.

The term safeguard you, means that May יהוה help us to protect your newly gained blessing of prosperity so that the evil one may not steel it from us, or it may not be used in any other way but for the building of the Kingdom. Therefore, we seek the blessing of יהוה so that once the blessing is assign; it will be used in the proper way, for the glory of the Kingdom. The second blessing is described in the next verse.

Num 6:24 May יהוה illuminate His countenance for you and be gracious to you. – The illumination refers to the Light of the Menorah. May the seven light of the Menorah be full lit in our lives. May the Spirit of יהוה  the Spirit of Wisdom and Understanding, the Spirit of Counsel and Authority, and the Spirit of Knowledge and the Fear of  יהוה, be developed. The Menorah is the Countenance of יהוה, shining on us, the very Presence of Himself.

The term יהוה be gracious to us by granting us grace as we struggle to overcome our various issues in our lives. May he grant us wisdom to walk according to Torah, Understanding of Torah, and the Ability to Counsel using Torah, the authority found only in Torah, the Knowledge of Torah and last the Fear of breaking Torah. A person can have a host of personal attributes, but unless his fellow man benefits from it, it profits him nothing.

The third blessing found in the next verse, may יהוה lift His Countenance to you. May He suppress His anger, meaning that even if we are sinful, יהוה will show us Grace as we struggle to overcome our desire to sin.

One’s face is an indication of his attitude toward someone else. If one is angry of his neighbor, he refuses to look at him; and if one has wronged or is indebted to his neighbor, he is ashamed to face him. Therefore, when יהוה turns His face to Yisrael, so to speak, He symbolizes that He is not angry with us. As a result, we can lift our head, despite our own unworthiness.

Num 6:25 May  יהוה lift His countenance to you and establish peace for you. – Since the Menorah is the Holy Spirit, one of the nine fruits of the Spirit is peace. Peace is not simply the absence of war. It is a harmony between conflicting forces. Within man, it is the proper balance between the needs of the body and the desire of the Spirit to develop.

In the Universe it is a balance between the infinite elements as well as between the holy and the mundane.

When the Hebrew people sins, it disrupts the process toward perfection. This creates a barrier that יהוה, with compassion, removes so that we can repent and return to the process that led to peaceful harmony with Him.

Num 6:26 Let them place My Name upon the Children of Yisrael and I shall bless them. – The whole purpose of the Kohanim is to place the Name of יהוה on our lives. That we may have His stamp of approval that any were we go we will be called יהוה people.

Chapter 7

It was on the first day of the second year, that the Tabernacle was sanctified and Aaron conferred the priestly blessings for the first time on the people. What a fitting illustration for someone who is entering into their second spiritual year, or any one of their spiritual cycle, to have their spiritual leader confer a blessing on them.

To also see our leader take the initiative to display their maturity and trust in EL YAHWEH by working together, in achieving this momentous task of building the Tabernacle according to EL YAHWEH specification.

This was the beginning of a new Torah cycle, the first year we saw the departure from Egypt, the crossing of the Red Sea, their arrival at Mt. Sinai, the unfortunate sin with the golden calf. Yet, despite all that, the tabernacle was completed on time. Despite all our spiritual progress and backsliding, our EL YAHWEH still gave us enough grace, to help us complete our first day of Creation.

Num 7:1 It was on the day Moses finished erecting the Tabernacle that he anointed it, and sanctified it with all its utensils, and the Altars all its utensils, and he had anointed and sanctified them. – Although it was Bezalel and Oholiab, and the rest of the team who did the real work, it was Moses who Torah gave all the credit. Torah is a Book on Authority, as true to form it does not violate that principle. When we do our good deeds, it is our leader who we should give the credit. When we desire to receive praise for our own works, we are displaying the trait of pride, which was the reason for the downfall of Lucifer. What this verse seems to be implying is that when someone or anyone for that matter, accomplish their first day or first spiritual cycle, or any of their spiritual cycle, they should be recognized as such. The utensils seen in this verse illustrate the various tools or circumstances needed, to help us experience each Altar at the various level of our development.

Num 7:2 The leaders of Yisrael, the heads of their father household, brought offerings; they were the leaders of the various tribes, they were those who stand at the counting. – The general leadership of Yisrael, which includes all the other leaders, brought a combing offering of thanks giving to EL YAHWEH on behalf of the spiritual progress of the past year. The Children of Yisrael knew very well the spiritual damage they had suffer during the past year, and as a good will gesture to make thing right, a combine offering was made by their leaders.

Num 7:3 They brought their offering before YAHWEH: six covered wagons and twelve oxen. Two leaders per wagon, two oxen per wagon. So they brought them before the Tabernacle. – Six is the number of humanity,  while a wagon is a mode of transportation. The children of Yisrael trough their leadership brought their human nature covered under the shadow of the blood of our Messiyah and presents it to EL YAHWEH. I do believe that unless they have done such an action, it would not have been possible for them to survive the wilderness. When we acknowledge our human nature, and not try to hide it, El Yahushua will give us enough grace to help us overcome it. Two is a symbol of separation, and one is the number of unity. As a body of believer, we must be separated for the sole purpose of displaying the unity of the Kingdom of Heavens. One cannot have a body of believer striving for two different goals within the same body.

Num 7:4 and YAHWEH said to Moses saying. –

Num 7:5 Take from them, and they shall be to perform the work of the Tent of Meeting; you shall give them to the Levites, each man according to his works. – When EL YAHWEH gives us instruction to do a job, He usually provides us with the means to accomplish the Task of transporting the heavy planks. When Moses gave instruction to the various sections of Levite to perform certain action, Moses may have Thought, how they were going to accomplish the task. Our Heavenly Father would not give us a Task, without the means to carrying it out completely. The gift of the oxen and cart was a fulfillment of the Divine Plan. It provides the means for the Sons of Gershon, and Merari for their task of transporting the heavy planks for the Tabernacle.

Num 7:6 So Moses took the wagons and the oxen and gave them to the Levites.- How the offering was disposed of, and what use was made of it: the wagons and oxen were given to the Levites, to be used in carrying the tabernacle, both for their ease (for YAHWEH would not have any of HIS servants overburdened with work), and for the more safe and right conveyance of the several parts of the tabernacle, which would be best kept together, and sheltered from the weather, in wagons.

Num 7:7 Two of the wagons and four of the oxen he gave to the sons of Gershon, in accordance with their works. – Oxen in Scripture usually mean a ministry. An ministry that its sole purpose is to accomplish the task at hand. The Gershonites, that had the light carriage, the curtains and hangings, had but two wagons, and two yoke of oxen; when they had loaded these, they must carry the rest, if any remained, upon their shoulders.

Num 7:8 And four of the wagons and eight of the oxen he gave to the sons of Merari, in accordance with their works, under the authority of Ithamar, son of Aaron the Kohen. – Four is the number of the Earth, while eight is the number of new beginning. The oxen we to perform their ministry of transporting the principle of the Tabernacle into all the world until the fulfillment of all things, the New Beginning.

The Merarites, that had the heavy carriage, and that which was most unwieldy, the boards, pillars, sockets, etc., had four wagons, and four yoke of oxen allotted them. Yet, if they had not more wagons of their own, they would be obliged to carry a great deal upon their backs too, for the silver sockets alone weighed 100 talents, which was above four tons, and that was enough to load four wagons that were drawn but by one yoke of oxen a-piece. But each socket being a talent weight, which is about a man’s burden (as appears, 2 Ki. 5:23) probably they carried those on their backs, and put the boards and pillars into the wagons.

Num 7:9 And to the sons of Kohath he did not give;  since the sacred service was upon them, they carried on the shoulder. – The sons of Kohath are not a globally inspired ministry, or an evangelic ministry. Their ministry is an inside the Tabernacle, inside the assemble ministry. They were anointed to minister within the assembly. Therefore the need for transportation is not as essential to them carrying out there task to the corporate Tabernacle as that of the Gershonites and the Merarites.

Num 7:10 Then the leaders brought forward offerings for the dedication of the altar on the day it was anointed and the leaders brought their offerings before the Altar. - The same principle that apply to the corporate Tabernacle also apply to the individual ministry. This verve seems to imply that at every stage of our spiritual development, an offering should be made on behalf of the corporate body as well as the individual.

Num 7:11 and YAHWEH said to Moses, one leader each day, one leader each day shall they bring their offering for the dedication of the alter. – After the wagons and oxen were accepted, the leaders were instructed to present their offering in commeration of this ospecious event. This Divinely ratified initiative of the leaders to commemorate the sanctification in a new way was the precedent for Solomon and the men of the great assembly of the future to follow, as they also celebrate the inauguration of the other two permanent Temple to follow.

The leaders ha obviously wanted to present their offerings together on the same day, but EL YAHWEH  order that each leader have his own day, to give equal honor to each and to prolong the celebration. Moses did not know which order they should follow, so YAHWEH instructed that they should bring their offerings in the order the tribes followed while journeying Thought the wilderness.

Everyone who chooses to bring a free will offering must bear sincere inner-feelings of repentance and a desire to draw closer to Elohim. The tribal leaders brought such personal spiritual devotion with their offering, each according to the unique mission on behalf of his respective Tribe.

The tribal leaders brought both their inner spiritual desires to achieve spiritual maturity as well as the desire for their tribes to achieve the same spiritual prominence. The Tabernacle in the Wilderness obviously represents such a spiritual state, for the Shekinah Glory came and dwell in it after it was completed.

In the implementation of this action, all the tribal leaders actions were combined into a single spiritual and physical spectrum, a combinations of a corporate and individual spiritual potential and attainment in the combine service of the national destiny.

Num 7:12 The one who brought his offering on the first day was Nachshon son of Amminadad, of the tribe of Judah. – The term his offering expresses the uniqueness of Nachshon, for it is not found in relationship to any other leaders. When anyone brings an offering, he brings not only his animals and other components, but he present also his spirit. The Spirit of sanctity that his deed has earned him, that is his personal offering.

In this sense, Nachson was the most outstanding of the tribal leaders, so the Torah stresses that he brought his offering. In addition, only Nachshon is not given the title leader in the introductory verse before his offering.

Although the twelve leaders brought identical offerings, they arrive at their own conclusion independently, and they intended different symbolisms in their choice of components. Their part of the offering symbolized that EL YAHWEH is the Father of the Universe and Yisrael the potential children who desire spiritual maturity.

The numerical value of the silver bowl is 930, corresponding to the years after Adam. It weight, 130 shekels, corresponding to the age of which Adam and Eve had Seth, Genesis 5:3.

Num 7:13 His offering was: one silver bowl, its weight a hundred and thirty shekels; and one silver basin of seventy shekels in the sacred shekels; both of them filled with the fine flour mixed with oil for a meal offering; - One silver basin, has the numerical value of 520. 500 alludes to Noah’s age when his first child was born, and 20 is an allusion to the number of years before that child  was born that YAHWEH Told Noah that there would be a flood. 70 Shekels corresponds to the seventy nations that descended from Noah.

Num 7:14 One gold ladle of ten shekels filled with incense. – 1 ladle, which is similar to a hand, symbolizes the Torah that was given from the Hand of YAHWEH, and its weight of  10 shekels corresponds to the Ten Commandments.

Num 7:14 One young bull, one ram, one sheep in its firs year for an elevation offering. – The one young Bull alludes to price of the sin offer for the priest who is El Yahushua, who used such an animal as an offering, Genesis 18:7.

Num 7:15 One he goat for a sin offering. – And for a feast peace offering; 2 cattle, five rams, five he goats, five sheep in their firs year – this is the offering of Nacshon son of Amminadab. - The ram alludes to Isaac, who was replace on the Altar by a ram, today El Yahushua is our ram offering. The sheep alludes to El Yahushua, who is the Lamb slaying from the foundation of the world. The two cattle for a peace offering allude to El Yahushua who brought peace between Heavens and earth. The three groups of five animals allude to the three components of the nations, Kohanim, Levites, and Yisraelites, or the Holy of Holies, the Holy Place and the Outer Court. Five represent the five books of Moses or the five-fold ministry of the Apostle, Prophet, Evangelist, Pastor, and Teacher, or on a different level five is the number of Grace.

Num 7:16 On the second day, Nethaniel son of Zuar offered, the leader of Issachar. –. They brought their offerings each on a separate day, in the order that they had been lately put into, so that the solemnity lasted twelve days. So YAHWEH appointed in verse 11: They shall bring their offering, each prince on his day, and so they did. One sabbath must needs fall within the twelve days, if not two, but it should seem they did not intermit on the sabbath, for it was holy work, proper enough for a holy day. YAHWEH appointed that it should thus be done on several days,

(1.) That solemnity might be prolonged, and so might be universally taken notice of by all Israel, and the remembrance of it more effectually preserved.

(2.) That an equal honor might thereby be put upon each tribe respectively; in Aaron’s breast-plate each had his precious stone, so in this offering each had his day.

(3.) Thus it would be done more decently and in order; YAH’s work should not be done confusedly, and in a hurry; take time, and we shall have done the sooner, or at least we shall have done the better.

(4.) YAHWEH hereby signified how much pleased he is, and how much pleased we should be, with the exercises of piety and devotion. The repetition of them should be a continual pleasure to us, and we must not be weary of well doing. If extraordinary service be required to be done for twelve days together, we must not shrink from it, nor call it a task and a burden.

(5.) The priests and Levites, having this occasion to offer the same sacrifices, and those some of every sort, every day, for so many days together, would have their hands well set in, and would be well versed in the laws concerning them.

(6.) The peace-offerings were all to be eaten the same day they were offered, and two oxen, five rams, five he-goats, and five lambs, were enough for one day’s festival; had there been more, especially if all had been brought on one day, there might have been danger of excess. The virtue of temperance must not be left, under pretence of the religion of feasting.

Num 7:17 He brought His offering was: one silver bowl, its weight a hundred and thirty shekels; and one silver basin of seventy shekels in the sacred shekels; both of them filled with the fine flour mixed with oil for a meal offering; - All their offerings were exactly the same, without any variation, Though it is probable that neither the princes nor the tribes were all alike rich; but thus it was intimated that all the tribes of Israel had an equal share in the altar, and an equal interest in the sacrifices that were offered upon it. Though one tribe was posted more honorably in the camp than another, yet they and their services were all alike acceptable to YAHWEH. Nor must we have faith of our Yahushua HaMashiach with respect to persons, Jam. 2:1.

Num 7:18 One gold ladle of ten shekels filled with incense. –

Num 7:19 One young bull, one ram, one sheep in its first year for an elevation offering. –

Num 7:20 One he goat for a sin offering. - 

Num 7:21 And for a feast peace offering; 2 cattle, five rams, five he goats, five sheep in their firs year – This is the offering of Nethaniel son of Zuar. –

Num 7:22 On the third day, the leader of the children of, Zebulun, Eliab son of Helon. –

Num 7:23 His offering was: one silver bowl, its weight a hundred and thirty shekels; and one silver basin of 70 shekels in the sacred shekels; both of them filled with the fine flour mixed with oil for a meal offering;

Num 7:24 One gold ladle of ten shekels filled with incense.

Num 7:25 One young bull, one ram, one sheep in its first year for an elevation offering.

Num 7:26 One he goat for a sin offering.

Num 7:27 And for a feast peace offer   ing; 2 cattle, five rams, five he goats, five sheep in their firs year – This is the offering of Eliab son of Helon.

Num 7:28 On the  forth day, the leader of the children of Reuben, Elizur son of Shedeur

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Num 7:29 His offering was: one silver bowl, its weight a hundred and thirty shekels; and one silver basin of seventy shekels in the sacred shekels; both of them filled with the fine flour mixed with oil for a meal offering;

Num 7:30 One gold ladle of ten shekels filled with incence.

Num 7:31 One young bull, one ram, one sheep in its first year for an elevation offering.

Num 7:2 One he goat for a sin offering.

Num 7:32 And for a feast peace offering; 2 cattle, five rams, five he goats, five sheep in their firs year – This is the offering of  Elizur son of Shedeur.

Num 7:33 On the fifth day, the leader of the children of Simeon, Shelumiel son of ZuriSHADDAI,

Num 7:34 His offering was:one silver bowl,its weight a hundred and thirty shekels;and one silver basin of 70 shekels in the sacred shekels; both of them filled with the fine flour mixed with oil for a meal offering;

Num 7:35 One gold ladle of ten shekels filled with incence.

Num 7:36 One young bull, one ram, one sheep in its first year for an elevation offering.

Num 7:37 One he goat for a sin offering.

Num 7:38 And for a feast peace offering; 2 cattle, five rams, five he goats, five sheep in their firs year – This is the offering of Shelumiel son of ZuriSHADDAI.

Num 7:39 On the sixth day, the leader of the children of , Gad, Eliasaph son of Deuel.,

Num 7:40 His offering was: one silver bowl, its weight a hundred and thirty shekels; and one silver basin of 70 shekels in the sacred shekels; both of them filled with the fine flour mixed with oil for a meal offering;

Num 7:41 One gold ladle of ten shekels filled with incence.

Num 7:42 One young bull, one ram, one sheep in its first year for an elevation offering.

Num 7:43 One he goat for a sin offering.

Num 7:44 And for a feast peace offering; 2 cattle, five rams, five he goats, five sheep in their first year – This is the offering of  Eliasaph son of Deuel.

Num 7:45 On the seventh day, the leader of the children of Ephraim, Elishama son of Ammihud.

Num 7:46 His offering was: one silver bowl, its weight a hundred and thirty shekels; and one silver basin of 70 shekels in the sacred shekels; both of them filled with the fine flour mixed with oil for a meal offering; - Normally, only communal, not individual, offering may be brought on the Sabbath, but EL YAHWEH commanded that the offerings of the Tribal leaders be offered on the Sabbath of the inauguration celebration of the corporate Tabernacle.

Num 7:47 One gold ladle of ten shekels filled with incence.

Num 7:48 One young bull, one ram, one sheep in its first year for an elevation offering.

Num 7:49 One he goat for a sin offering.

Num 7:50 And for a feast peace offering; 2 cattle, five rams, five he goats, five sheep in their firs year – This is the offering of Elishama son of Ammihud.

Num 7:51 On the eight  day, the leader of the children of  Manasseh, Gamaliel son of Pedehzur.

Num 7:52 His offering was: one silver bowl, its weight a hundred and thirty shekels; and one silver basin of 70 shekels in the sacred shekels; both of them filled with the fine flour mixed with oil for a meal offering;-

Num 7:53 One gold ladle of ten shekels filled with incence.

Num 7:54 One young bull, one ram, one sheep in its first year for an elevation offering.

Num 7:55 One he goat for a sin offering.

Num 7:56 And for a feast peace offering; 2 cattle, five rams, five he goats, five sheep in their firs year – This is the offering of  Gamaliel son Pedahzur.-

Num 7:57 On the ninth day, the leader of the children of Benjamin, Abidan son of Gideoni.

Num 7:58 His offering was: one silver bowl, its weight a hundred and thirty shekels; and one silver basin of 70 shekels in the sacred shekels; both of them filled with the fine flour mixed with oil for a meal offering;

Num 7:59 One gold ladle of ten shekels filled with incence.

Num 7:60 One young bull, one ram, one sheep in its first year for an elevation offering.

Num 7:61 One he goat for a sin offering.

Num 7:62 And for a feast peace offering; 2 cattle, five rams, five he goats, five sheep in their firs year – This is the offering of  Abidan so of Gideoni.

Num 7:63 On the tenth  day, the leader of the children of Dan, Ahiezerson of AmmiSHADDAI.

Num 7:64 His offering was: one silver bowl, its weight a hundred and thirty shekels; and one silver basin of seventy shekels in the sacred shekels; both of them filled with the fine flour mixed with oil for a meal offering;

Num 7:65 One gold ladle of ten shekels filled with incence.

Num 7:66 One young bull, one ram, one sheep in its first year for an elevation offering.

Num 7:67 One he goat for a sin offering.

Num 7:68 And for a feast peace offering; 2 cattle, five rams, five he goats, five sheep in their firs year – This is the offering of Ahiezer son of AmmiSHADDAI.

Num 7:69 On the eleventh  day, the leader of the children of  Asher, Pagiel son of Ochran. -

Num 7:70 His offering was: one silver bowl, its weight a hundred and thirty shekels; and one silver basin of seventy shekels in the sacred shekels; both of them filled with the fine flour mixed with oil for a meal offering;-

Num 7:70 One gold ladle of ten shekels filled with incence.

Num 7:71 One young bull, one ram, one sheep in its first year for an elevation offering

Num 7:72 One he goat for a sin offering.

Num 7:73 And for a feast peace offering; 2 cattle, five rams, five he goats, five sheep in their firs year – This is the offering of  Pagiel son of Ochran.

Num 7:74 On the twelvth day, the leader of the children of Naphtali, Ahira son of Enan.

Num 7:75 His offering was: one silver bowl, its weight a hundred and thirty shekels; and one silver basin of seventy shekels in the sacred shekels; both of them filled with the fine flour mixed with oil for a meal offering;

Num 7:76 One gold ladle of ten shekels filled with incence.

Num 7:77 One young bull, one ram, one sheep in its first year for an elevation offering.

Num 7:78 One he goat for a sin offering.

Num 7:79 And for a feast peace offering; 2 cattle, five rams, five he goats, five sheep in their firs year – This is the offering of Ahira son of Enan.

Num 7:80 This was the dedication of the alter, on the day it was anointed, from the leaders of Yisrael: twelve silver bowls, twelve silver basins, twelve golden ladles;

Num 7:81 Each bowl was one hundred and thirty silver shekels and each basin was seventy; all the silver of the vessels was two Thousand four hundred in the sacred shekel.

Num 7:82 Twelve golded ladled filled with incense, each ladle was ten of the sarcred shekel; all the gold of the ladles was one hundred and twenty shekels.

Num 7:83 All the livestock for the elevation offering: was twelve bull, twelve rams, twelve sheep in their first year, and their meal offering; and twelve he goats for a sin offering.

Num 7:84 All the livestock for the feast peace offering: was twenty-four bulls, sixty rams, sixty he goats, sixty sheep I their first year - This was the dedication of the alter after it was anointed.