Ha'azinu

The Sabbath of Ha’azinu falls between Rosh Hashanah and Yom Kippur. It is the fifty-third reading in the Torah cycle. As we explore the spiritual significance of this Torah Portion, it is important to be aware of the process our souls are going through during this critical ten-day leading up to Yom Kippur.

In the ability to understand Rosh Hashanah, lies in the story of Adam and Eve. When Adam Reshon was born, he was both male and female, The CREATOR place Adam in a sleep called dormita so that HE could separate the Spirit from the flesh, Adam from Eve.

The whole purpose of Creation is to cut away or separate the dark side or the selfishness of our ego from ourselves, that why we must experience Rosh Hashanah. In another aspect that mirrors the process of dormita, we transform this ego from the selfish desire to received, to the desire to give.

Rosh Hashanah is the time when the CREATOR sits on the Throne of Judgement, with Messiyah Yahushua as our defence attorney to discuss our spiritual development, how much have we reduce the influence of our selfishness over the last Torah Cycle.

The Kabbalist teach us that not only does our every negative actions attract an negative angels, but this angels remain with us for a Torah Cycle. What happen on Rosh Hashanah? We get a chance to to disconnect from these negative angels that influence our lives, by elevating ourselves spiritually. It is on this day that we separate ourselves from all negative spirit or action.

As we past through another Torah Cycle or another day of Creation we should eliminate from our lives another negative angel, providing we do not go back to them.in the future. They will still exist in our past, or in a lower spiritual level, in the place we were before Rosh Hoshanah.

The gift of ya’arof kamator likchi, which means ‘we will cut off,’ is to encourage us to stay clear of these negative angels by avoiding our former selfish behaviors. The way to make sure that we keep these dark forces from re-attaching themselves to our lives is to see to it that our lives actually changes.

The spiritual gift of the Sabbath of Ha’azinu is that we can turn the judgement that we removed on Rosh Hashanah into Spiritual growth. We can see disappointment for what they are, and we can then turn disappointment into opportunity. Now each disappointment become a gate of Righteousness, a gate through which we and the world can both pass because the gate we create during this seasons are not just for us. What we have opened is an opportunity for additional revelation or Light to enter the world through us.

Rabbi Ashlag explain that there is a related concept called teshuvah me’ahava, this is when a person undertake the process of spiritual correction, called sanctification out of love for the Messiyah. As we prepare for Rosh Hashanah and the ten days of awe let us experience Ha’azinu, we need to realize that there is another way to understand this love that leads to spiritual maturity, not only the love for ABBA YAHVEH, but also a love for the darkness we have created.

From what ever day or Creation we are at today, we can all look back at the negative actions of those years, and realize that not only can we overcome, by separating ourselves from the chaos that we might have experience, but we can also transform our darkness into light, we can turn disappointment into opportunity for spiritual growth. This is the power of Sabbath Ha’azinu.

Deu 32:1 “Give ear, O Heavens, and let me speak; And hear, O earth, The words of my mouth. – “Here in this verse. A commanding preface or introduction to this song of Moses. He begins with a solemn appeal to Heavens and earth concerning the truth and importance of what he was about to say, and the justice of the divine proceedings against a rebellious and backsliding people, for he had said (ch. 31:28) that he would in this song call heaven and earth to record against them.

Heaven and earth would sooner hear than this stubborn and unthinking people; for they revolt not from the obedience to their Creator, but continue to this day, according to his ordinances, as his servants (Ps. 119:89–91), and therefore will rise up in judgment against rebellious Yisrael. Heavens and earth will be witnesses against sinners, witnesses of the warning given them and of their refusal to take the warning (see Job 20:27); the heavens shall reveal its iniquity, and the earth shall rise up against him.”

Deu 32:2 “Let my instruction fall as rain, My speech drop down as dew, As fine rain on the tender plants, And as showers on the grass”. - “Or heaven and earth are created for the inhabitants of both, angels and men; both shall agree to justify EL YAHVEH in HIS proceedings against Yisrael, and to declare HIS righteousness, Ps. 50:6; see Rev. 19:1, 2. Moses begins with a solemn request of what he was about to say to the people: My doctrine shall drop as the rain. "It shall be a beating sweeping rain to the rebellious;’’ Rain is sometimes sent for jbblessinf and udgment, witness that with which the world was deluged; and so the word of YAHVEH, while to some it is reviving and refreshing, a savor of life unto life, is to others terrifying and death, a savor of death unto death. It shall be as sweet and comfortable dew to those who are rightly prepared to receive it. 

The subject of this song is doctrine; he had given them a song of praise and thanksgiving (Ex. 15), but this is a song of instruction, for in psalms, and hymns, and spiritual songs, we are not only to give glory to YAHVEH, but to teach and admonish one another, Col. 3:16. Hence many of David’s psalms are entitled Maschil, meaning to give instruction. This doctrine is accurarely compared to rain and showers, which come from above, to make the earth fruitful, and accomplish that for which they are sent. (Isa. 55:10, 11), and depend not upon the wisdom or will of man, Mic. 5:7.

It is a form of mercy to have this rain come often upon us, and our duty to drink it in, Heb. 6:7.  He promises that this doctrine shall drop and distil as the dew, and the small rain, which descend silently and without noise. The word preached is likely to profit when it comes gently, and sweetly insinuates itself into the hearts and affections of the hearers.

He bespeaks their acceptance and entertainment of this doctrine, and that it might be as sweet, and pleasant, and welcome to them as rain to the thirsty earth, Ps. 72:6. And the word of YAHWEH is likely to do us good when it is accepted. 

Veyelech

Vayelech is the fifty-second Torah Portion. It is read on the Sabbath before Rosh

Hashana. In this portion, we can almost hear the sorrow in the prophetic voice of this great leader Moses, as he come to the end of his leadership. He reminder the people “And I shall bring them to the land flowing with milk and honey, of which I swore to their fathers, and they shall eat and be satisfied and be fat, then they shall turn to other mighty ones, and they shall serve them, and scorn Me and break My covenant,  And it shall be, when many evils and distresses come upon them, that this song shall answer before them as a witness. For it is not to be forgotten in the mouths of their seed, for I know their thoughts which they are forming today, even before I bring them to the land of which I swore to give them.”

          In this portion called Vayelech we see that Moses himself prophecy little hope for Yisrael, much the same way the sages after the destruction of the Temple 70 ad they despaired at the spiritual future of mankind. But in the face of all this darkness, Rabbi Shimon BarYochai revealed the Zohar. He himself stood up against doubt and fear, reminding those who remined that their truth would not be forgotten.

As we experience the Sabbath of Vayelech, we see that one of its greatest lessons is to appreciate the gift of the Soul of Messiyah Yahushua and Moses. The Sabbath of Vayelech reminds us that when we connect to the Torah, we are not just reading it as the Constitution of the Heavenly Kingdom, but that is also a Legacy of Moses.

As we come to the end of another Torah Cycle where we strengthen our bond with the Messiyah and ABBA YAHVEH, then all our spiritual works will not be forgotten, nor will our prayer fall on deaf ears.

In this chapter Moses, having finished his sermon,

I.                           Encourages both the people who were now to enter Canaan verses 1-6), and Joshua who was to lead them verses 7, 8, 23.

II.                        He takes care for the keeping of these things always in their remembrance after his decease, 

1. By the book of the law which was, Written. 

(2.) Delivered into the custody of the priests verses 9, and 24-27. 

(3.) Ordered to be publicly read every seventh year verse 10–13. 

2. By a song which Yahweh orders Moses to prepare for their instruction and admonition. 

(1.) He calls Moses and Joshua to the door of the tabernacle verses 14, 15. 

(2.) He foretels the apostasy of Yisrael in process of time, and the judgments they would thereby bring upon themselves verse 16–18. 

(1.)           He prescribes the following song to be a witness against them verse 19–21.

(2.)      Moses wrote it verse 22. And delivered it to Yisrael, with an intimation of the design of it, as he had received it from YAHVEH verse 28, etc.

Deu 31:1  And Mosheh went and spoke these words to all Yisra’ĕl, - Every true spiritual leader, should speak all of the Words of EL YAHVEH to the people. There are some churches who only preach some of the Word, just enough to keep the people captivated.

Deu 31:2 and he said to them, “I am one hundred and twenty years old today. I am no longer able to go out and come in. And יהוה  has said to me, ‘You do not pass over this Yardĕn.’ - Moses does so to the children of Yisrael: not because he was ask to go to Father יהוה, but because he was asked to leave them, fearing that when he had left them they would leave YAHVEH.

He had finished what he had to say to them by way of counsel and exhortation: here he calls them together to give them a word of encouragement, especially with reference to the wars of Canaan, in which they were now to engage in.

It was a discouragement to them that Moses was to be removed at a time when it seems like he could not be spared: though Joshua was continued to fight for them in the valley, they would want Moses to intercede for them on the hill, as he did, Ex. 17:10.

But there is no remedy: Moses can no more go and come. Not that he was disabled by any decay either of body or mind; for his natural force was not abated, ch. 24:7.

But he cannot any longer discharge his office; for. He is 120 years old, and it is time for him to think of resigning his honor and returning to his rest. He had fulfilled his role, he had achieved Spiritual Maturity, it was time for him to go and for someone else to develop their leadership skills.

He that had arrived at so great an age then, when seventy or eighty was the ordinary stint, as appears by the prayer of Moses (Ps. 90:10), might well think that he had accomplished as a hireling his day. He is under a divine sentence: You shall not go over Jordan.

Deu 31:3 יהוה  your Elohim Himself is passing over before you. He shall destroy these nations from before you and you possess them. Yehoshua himself is passing over before you, as יהוה  has spoken. - He encourages the people; and never could any general animate his soldiers upon such good grounds as those on which Moses here encourages Yisrael.

He assures them of the constant presence of יהוה  with them: יהוה thy God. that has led thee and kept thee and will go over before thee; and those who would follow were sure that they had יהוה  for their leader. He repeats it again verse 6 with an emphasis.

YAHVEH our EL, the great Elohim, who is in covenant with you, it is HE and no less, HE and no other, that goes before you; not only who by his promise has assured you that HE will go before you; by His ark, the visible token of His presence, shows thee that He does actually He will go before you.’’ And He repeats it with enlargement:

 "Not only he goes over before us at first, to bring us in, but He will continue with us all along, with us and our see; he will not fail thee nor forsake thee; He will not disappoint thy expectations in any strait, nor will he ever desert thy interest; be constant to him, and he will be so to thee.’’

This is applied by the apostle to all Yah’s spiritual Yisrael, for the encouragement of their faith and hope; unto us is this gospel preached, as well as unto them He will never fail thee, nor forsake thee, Heb. 13:5. 2. He commends Joshua to them for a leader: Joshua, he shall go over before thee.

One whose conduct, courage, and sincere affection to their interest, they had had long experience of; and one whom YAHVEH had ordained and appointed to be their leader, and therefore, no doubt, would own and bless, and make a blessing to them. See Num. 27:18. It is a great encouragement to a people when, instead of some useful instruments that are removed, YAHVEH raises up others to carry on his work.

Deu 31:4 “And יהוה shall do to them as He did to Siḥon and to Oḡ, the sovereigns of the Amorites and their land, when He destroyed them. - Two things might encourage our hopes in this: The victories that we have already obtained over Sihon and Og, from which we might infer both the power of יהוה , that He could do what He had done, and the purpose of יהוה , that He would finish what He had begun to do.

Deu 31:5 “And יהוה  shall give them over to you, and you shall do to them according to all the command which I have commanded you. – Every word of Torah must improve our conscious experience. The command יהוה  had given them to destroy the Canaanites (ch. 7:2; 12:2), to which He refers here in this verse, that you may do unto them according to all which I have commanded you), and from which they might infer that, if יהוה  had commanded us to destroy the Canaanites, no doubt He would put it into the power of our hands to do it.

Deu 31:6 “Be strong and courageous, do not fear nor be afraid of them. For it is יהוה  your EL who is going with you. HE will not fail you nor forsake you.” - What יהוה  has made our duty we have reason to expect opportunity and assistance from him for the doing of. So that from all this he had reason enough to bid them be strong and of a good courage. While they had the power of יהוה  engaged for them they had no reason to fear all the powers of Canaan engaged against them.

Nizavin

Sometime  Torah cycle, Nitzavim, the fifty-first  ‘51’ Torah Portion reading, is read together with the next portion of Vayelech. As we saw in the portion of Ki Tetze, one of the most important support structures for our spiritual work is teshuveh, or repentance.

Most believers think that the process of teshuveh is just about saying I am sorry, it is more about changing our focus; by changing how we view others or even the circumstances in our lives, is even more important. When we focus only on ourselves, or satisfying our own Ego, it is not teshuvah.

Every year at this time we have the opportunity to undergone the process of teshuvah, we know we are not going to be able to cleanse ourselves of all our short comings at once. Each year if we still have baggages from the last, then the full gamet of blessing instore for us will not be given to us at Rosh Hashanac.

The way ABBA YAHVEH act with us is dependent on how we act with other people. How we look at, how we judge, and how we interact with other people is exactly how the CREATOR will look at us on Rosh Hashanah.

The slichot prayer that we recite every day in Elul say that one of the qualities of ABBA YAHVEH is ve’over al peshah,  which literally means that ABBA YAHVEH skips over anything negative acts that we have done.

How can ABBA YAHVEH skip over our negative actions, as if they did not exist? The answer lies in the fact that on Rosh Hashanah, ABBA YAHVEH does not judge us, HE look at the way we treat other who have acted negative against us, and treat us accordingly.

Cleaning up old negative traits is a three step process:

First, do not judge others, for passing judgment blocks our forgiveness. By having the consciousness of ve’over al peshah help keep our baggage from the past from wreaking havoc with our life today.

 Secondly, when we see someone doing something negative, we should try to help that person.

Third, if we cannot help then pray for them.

Although it is important not to judge others, it is just as important to understand why. The message of the Sabbath of Nitzavim is that there are many reasons for this, including cleansing ourselves of the selfish acts we committed in the past incarnations. But the most important reason of all, as we approach Rosh Hashanah, is our awareness that as we act, so the CREATOR will Act towards us.   

Moses was about to deliver his final charge to the people, which take up most of the remainder of the Torah. He begins by putting the wilderness years into perspective. Only after forty years of miraculous survival and the beginning of a conquest that was clearly accomplished by Moses, he was about to deliver his final charge to the people, which take up most of the remainder of the Torah.

Only now after forty years of miraculous survival and the beginning of a conquest that was clearly accomplished by יהוה, could the people fully appreciate the awesome degree of gratitude they owed Father יהוה. A child does not fully appreciate a parent until he is over forty.

Deu 29:9 “Therefore you shall guard the words of this covenant, and do them, so that you prosper in all that you do. – One of the commonest warning every given to the Hebrew people is in this verse, “If you guard the words of the covenant”. Yet how many times have you heard that the laws were nail to the Cross.

This is the only condition for us to be prosperous, in the physical sense. It is not believing in Yahushua, it is obedience to the Word. The Jewish people have practice this principle and they a prosperous any were they go. To be prosperous in the spiritual sense we must keep Torah and believe in Yahushua.

Deu 29:10 “All of you are standing today before יהוה your Elohim: your leaders, your tribes, your elders and your officers, all the men of Yisra’ĕl, - Moses in this verse emphasized that the people were standing before יהוה, because the purpose of the covenant was to bind them to Torah, or he meant to say that they were standing before the Ark of יהוה.

Moses divided the people into categories to suggest that everyone is responsible according to how many people he or she can influence.

Leaders may be able to effect masses of people; women, their immediate families and neighbors; children, only a few friends and classmate; common laborers, hardly anyone. יהוה does not demand more than is possible, but He is not satisfied with less. 

Deu 29:11 your little ones, your wives, and your sojourner who is in the midst of your camp, from the one who cuts your wood to the one who draws your water, - Even though children, wives and sojourner are not consider leaders of household, the Torah require that they must be part of the establishing of the Covenant, as the next verse implies.

Deu 29:12 so that you should enter into covenant with יהוה your Elohim, and into His oath, which יהוה your Elohim makes with you today, - this covenant must be a all inclusive package for the entire household, and all of humanity.

Deu 29:13 in order to establish you today as a people for Himself, and He Himself be your Elohim, as He has spoken to you, and as He has sworn to your fathers, to Aḇraham, to Yitsḥaq, and to Yaʽaqoḇ. - The summary of this covenant. All the precepts and all the promises of the covenant are included in the covenant-relation between YAHVEH and Yisrael. That they should be appointed, raised up, established, themselves as a people to HIM, to observe and obey HIM, to be devoted to HIM and dependent on HIM, and that HE should be to them a EL, according to the tenour of the covenant made with their fathers, to make them holy, high, and happy.

 Their fathers are here named, Abraham, Isaac, and Jacob, as examples of piety, which those were to set themselves to imitate who expected any benefit from the covenant made with them.

A due consideration of the relation we stand in to YAHVEH as our EL, and of the obligation we lie under as a people to HIM, is enough to bring us to all the duties and all the comforts of the covenant.

Ki tavo

This is the 50^th Torah Portion of this Torah cycle. In this portion Ki Tavo, Moses tells the Israelite, in effect, we have a field, we have a family, we have a blessing, so do not just wake up in the morning and thank ABBA YAHVEH; that is not enough.

Do something to express your appreciation in a tangible way. Express the fruit of the spirit, or take action on gratitude will help you in the transformation of the ego that will led to more blessing.

The Sabbath of Ki Tavo teaches us to find ways to make the most of our spiritual day availale to us. That the Torah contains great light. How then can we get more Light from it? When we encourage people to read the Torah. Even a simple spiritual tool like appreciation can reveal new Light if we do not settle for expressing it in words, but take action to show our gratitude for the Word.

On this Sabbath of Ki Tavo, we want to tap into the consciousness of newness. As Moses was about to leave this world, he sums up all the wisdom he has been trying to teach for forty years, by saying to the people, live every moment as if it is the most important moment to be alive. This is the best of times for those who believe in Messiyah Yahushua and who keep the Commandmenrs of Torah.

On this Sabbath, ABBA YAHVEH is asking us to use all the tools the Holy Spirit has given to us, by living fully in every moment, so we can experience a taste of immoratity.

In this chapter Moses concludes the particular teaching on the statutes which he thought fit to be given to Yisrael, those who were incharge at his parting from them; what follows is by way of sanction and ratification. In this chapter;

I.                   Moses gives them a form of confession to be made by him that offered the basket of his first-fruits verse 1–11. 

II.                The protestation and prayer to be made after the disposal of the third year’s tithe verse 12–15. 

III.             He binds on all the precepts he had given them,

 

1. By the divine authority: "Not I, but YAHVEH thy EL has commanded thee to do these statutes’’ verse 16. 

2. By the mutual covenant between YAHVEH and them verse 17, etc.

Deu 26:1  “And it shall be, when you come into the land which יהוה your Elohim is giving you as an inheritance, and you possess it and dwell in it, - Coming into the Land is an acronym for coming to maturity, we have posses, taken charge or into control of the desires of the flesh, that we have been given and bring it under subjection. In essence we have become a overcomer. The flesh is made of the dust of the earth, otherwise known as the Land. When we overcome every disere of the flesh, those flesh attributes that is our dispossision, then the Holy Spirit will possess our body.

Deu 26:2 that you shall take some of the first of all the fruits of the soil which you bring from your land that יהוה your Elohim is giving you, and shall put it in a basket and go to the place where יהוה your Elohim chooses to make His Name dwell there. – A good work that was ordered to be done, is that we are to present a basket of their first-fruits to ABBA YAHVEH every year.

Besides the sheaf of first-fruits, which was offered for the whole land, on the morrow after the passover (Lev. 23:10), every man was to bring for himself a basket of first-fruits at the feast of pentecost, when the harvest was ended, which is therefore called the feast of first-fruits (Ex. 34:22), and is said to be kept with a tribute of free-will-offering, Deu. 16:10.

But the Jews say, "The first-fruits, if not brought then, might be brought any time after, between that and winter.’’ When a man went into the field or vineyard at the time when the fruits were ripening, he was to mark that which he observed most forward, and to set it aside for first-fruits, wheat, barley, grapes, figs, pomegranates, olives, and dates, some of each sort must be put in the same basket, with leaves between them, and presented to YAHVEH in the place which he should choose.

Now from this law we may learn. To acknowledge YAHVEH as the giver of all those good things which are the support and comfort of our natural life, and therefore to serve and honor him with them.

To deny ourselves. What is first ripe we are most fond of; those that are nice and curious expect to be served with each fruit at its first coming in. My soul desired the first ripe fruits, Micah 7:1.

When YAHVEH appointed them to lay those aside for HIM he taught them to prefer the glorifying of HIS name before the gratifying of their own appetites and desires.

To give to YAHVEH the first and best we have, as those that believe HIM to be the first and best of beings. Those that consecrate the days of their youth, and the prime of their time, to the service and honor of YAHVEH , bring HIM their first-fruits, and with such offerings HE is well pleased. I remember the kindness of thy youth.

From the spiritual sense of the Word. As each person goes through their Torah Cycle and the fruit of the spirit is observed, The leader of the group, must present to Father יהוה  those who have made significant spiritual gain over the last year. At the Fall Feast the total spiritual growth is determine and present to our Father on the Day of Atonement, the next year growth will depends on the growth the year before.

That is why we are admonish in Matthew 13: ¹⁰And the disciples came and said to Him, “Why do You speak to them in parables “Kabbalah?” ¹¹He answered and said to them, “Because it has been given to you to know the mysteries of the kingdom of Heavens, but to them it has not been given. ¹²“For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him.; 25: ²⁸‘Therefore take the talent from him, and give it to him who has ten talents. ²⁹‘For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away. ³⁰‘And cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth.’;

Mark 4: ²³“If anyone has ears to hear, let him hear.” ²⁴Then He said to them, “Take heed what you hear. With the same measure you use, it will be measured to you; and to you who hear, more will be given. ²⁵“For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him.”;

Luke 8: ¹⁶“No one, when he has lit his Menorah, covers it with a vessel or puts it under a bed, but sets it on a lampstand, that those who enter may see the light. ¹⁷“For nothing is secret that will not be revealed, nor anything hidden that will not be known and come to light. ¹⁸“Therefore take heed how you hear. For whoever has, to him more will be given; and whoever does not have, even what he seems to have will be taken from him.”

Deu 26:3 “And you shall come to the one who is priest in those days, and say to him, ‘I shall declare today to יהוה your Elohim that I have come to the land which יהוה swore to our fathers to give us.’ – Today we bring ourselves to Yahushua and say to Him, I have complete my sixth day of Creation, I have reach maturity, I have come into the Land “my body” and I have posses it.

We must remember that our body is made from the dust of the earth, to posses our body is to excert spiritual dominion over it, bringing it under the subjection of the Torah and the Holy Spirit. This is what scripture calls picking up our Cross and following Yahushua.

This offering is a one time offering, this offering must be done only when we come into the Land, it cannot be repeated.

Deu 26:4 “And the priest shall take the basket from your hand and place it before the altar of יהוה your Elohim. – Yahushua will take the basket and present it to Father יהוה, as first fruits, first born from among men, were Yahushua is the chief of the first born sons.

Deu 26:5 “And you shall answer and say before יהוה your Elohim, ‘My father was a perishing Aramean, and he went down to Mitsrayim and sojourned there with few men. And there he became a nation, great, mighty, and numerous. – The individual should  say to EL YAHVEH my father and I was sent to earth to learn the constitution of the Heavenly Kingdom. We came here as a small Menorah and we have grown into a large Menorah.

Deu 26:6 ‘But the Mitsrites did evil to us, and afflicted us, and imposed hard labour on us. – We had to overcome the desires and the traditions of the world system inorder for us to make it this far. The world system imposed hard pressure against us,

Ki Tetze

Torah portion Ki Tetze is the 49 Portion, in this portion ABBA YAHVEH want to reveals to us how we can aspire to the level of umateh elokim beyadi, where we have the spirit of power to ward off judgment and suffering.

Most of us are not at this level as yet, but as we experience each Portion in its fullness, we will achieve spiritual maturity. Every believer who believe in Messiyah Yahushua, are in one of the sixth day days of Creation, or we are receiving one of the six color of the rainbow, which is a code word for revelation.

Whatever day of Creation or light of revelation we are receiving, this Torah Portion gives us the ability to cast aside judgment using the Spirit of Authority, according to the revelation we experiencing.

What is the principle behind developing this spirit of Authority, we can reread it in Torah Portion Berasheet. If we go back to the third day of Creation, when the Spirit of Counsel and Authority begins to develop. As children of the light, we are either in the Light or darkness. Yet, there is a mixture of light and darkness called dusk. There are also various level off light starting at 6 am and climax at 12.00 noon.

The name יהוה Yud, Hei, Vav, and Hei is a channel for mercy “Racham”: in Kabbalah, this is understood as Right Column energy. The Name Elohim “gods” indicates judgment, which is left Column energy. Putting it more directly, the desire to Share, the Light of ABBA YAHVEH is Right Column energy. The Desire to receive for the Self Alone is Left Column energy.

As believers, we must remind ourselves that the purpose of Creation was given to us the free will to engage in a spiritual battle between our egos: the desire to share verse the desire to receive.

Whenever we act according to Torah, or should I say righteously, we diminish our natural desire to receive, but increase the desire to share. When it is said that there is a right way to do things, on a spiritual level we are pointing out the potential to elevate the Right Column over the Left Column.

In every situation we always have two choices: we either allow the left to rule over the right or we can say no and allow the right to rule over the left. I am going to deny the natural intent of the ego to receive for its selfish purpose. Every day we are given numerous opportunities to decide whether we are going right or left.

In this chapter as in our daily lives provision is made,

·   For the putting away of the guilt of blood from the land, when he that shed it had fled from justice verse 1-9.

·   For the preserving of the honor of a captive maid verse 10–14.

·     For the securing of the right of a first-born son, though he were not a favorite verse 15–17.

·    For the restraining and punishing of a rebellious son verse 18–21. 

·   For the maintaining of the honor of human bodies, which must not be hanged in chains, but decently buried, even the bodies of the worst malefactor’s verse 22, 23.

In this passage the Torah respond to the often inflamed passion of a soldier in battle. If he sees a woman among the enemy and feels a desire for her, the Torah is providing a avenue the parameter in which it should be done.

Rather than risk sin that would lead to further spiritual contamination, the Torah provide an avenue to acquire a wife from among the gentile nation.

Shoftin

This Torah Portion of Shoftim begins with the word: “Appoint judges and officers within all your gates, which יהוה your Elohim is giving you, according to your tribes. And they shall judge the people with righteous right (mishpat tzedek).”  The word tzedek, translated literally, “Just”.

The ultimate purpose of our spiritual life is to diminish the effect of darkness and awaken the Light of Messiyah in this world. We accomplish this when we act with mercy, when we  judge other in a merciful way, we open the gate of Light in the area of our influence.

 It is important to our understanding to know just how essential this is to us, especially as we come into the sixth month of Elul, the end of the summer when the final harvest is about to be harvest, the month when the seed of the judgements we have created through previous actions produces its fruits.

To those who have proactively judge others in a positive way, will have open to them the Gate of Mercy. The opposite hold true also, every time we judge others negatively, we open the Gate of negative Judgement and we bring darkness and death to our lives. All the judgement that we experience in our lives is due to our thinking.

An intresting fact about the Ant, an Ant live about six month, and in that time it eats about 1.5 grams of food. Yet that same Ant spend most of its time gathering a vast supply of food. Why? The reason simple the Ant gathers more food than it could ever eat in its life time, is because it knows that one day there will be no harvest, and when that day comes the ant will have enough food in reserve. King Solomon tells us that the Ant has more wisdom than we do.

When we learn to choose to see the positive in others we awaken the immortality of the spirit of the Ants, which is one of the gifts of the Sabbath of Shoftim.  By making that choice, or any other choice, whether positive or negative, affects what comes next in our lives.

In this chapter we have, 

I.                   A repetition of the laws concerning the three yearly feasts; And the general law concerning the people’s attendance on them verse 16, 17. 

II.          The institution of an inferior magistracy, and general rules of justice given to those that were called into office verse 18–20.

III. A caveat against groves and images verse. 21, 22.

Deu 16:17 but each one with the gift of his hand, according to the blessing of יהוה your Elohim which He has given you. – Every man must bring his gift, he cannot send it, he must bring it personally.

Deu 16:18 “Appoint judges and officers within all your gates, which יהוה your Elohim is giving you, according to your tribes. And they shall judge the people with righteous right-ruling. – This verse stress the point that care must be taken for the deu administration of justice among us, that controversies might be determined, matters in variance adjusted, the injured redressed, and the injurious punished.

While they were encamped in the wilderness, they had judges and officers according to their numbers, rulers of thousands and hundreds, Ex. 17:25. When they entered into Canaan, they must have them according to their towns and cities, in all their gates; for the courts of judgment sat in the gates.

Here is a commission given to these lesser magistrates: "Judges try and pass sentence, and officers to execute their sentences, shall thou make thee.’’

However, the persons were chosen to that office, whether by the nomination of their sovereign or by the election of the people, the power were ordained of ABBA YAHVEH,  Rom. 13:1.

It was a great benifit to the people to have justice brought to their doors, that it might be more expeditious and less expensive, a blessing which we of this nation ought to be very thankful for. Pursuant to this law, that sat at the sanctuary, consisting of seventy elders and a president, there was in the larger cities, such as had in them above 120 families, a court of twenty-three judges, in the smaller cities a court of three judges. See this law revived by Jehoshaphat, 2 Chr. 19:5, 8. 2.

Deu 16:19 “Do not distort right-ruling. Do not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous. - Here is a command given to the magistrates to do justice in the execution of the trust reposed in them. Better not to judge at all, than not to judge with unjust judgment, according to the direction of the law and the evidence of the fact. The judges are cautioned not to do injustice to any, nor to take any gifts, which would tempt them to do injusice.