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ב׳׳ה


Tzniut Lessons


Intimate Associations


Lesson Two


By Dr. Akiva Gamliel Belk

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B'nai Noach Torah Institute, LLC


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Dear Ones, we are going to consider the sexual intimacy of Genesis 2.24. Translators editorialize Genesis 2.24. Translators deliberately conceal the intended message in Genesis 2.24.  Translators are attempting to be tzniut. i.e. modest. The general rule translators follow is not to describe sexual organs or sexual acts. When translators editorialize the Scriptures this impacts the effectiveness of the message. Let's get real!! Moses wrote what The Creator Spoke. The Words written in the Scriptures are The Creator's. Who are we to editorialize His Words?


In Genesis 2.24 Our Creator is Quoting the words of Adam. At the time, Adam spoke these words he was perfect!


Bereisheit 2.24

: עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד-


Genesis 2.24 ( Editorialized )

Therefore shall a man leaves his father and his mother, and shall cleave to his wife, and they shall be one flesh.


The Editorialized translation omits details. When we discuss relationships and marriage, details are important.


Genesis 2.24

It is the right way; it is the higher path for a husband to use his strength properly to leave everything from Aleph to Tav of his Father and everything from Aleph to Tav of his Mother and sexually attach with his wife, and they shall become as one flesh.


The Torah is Teaching us the hierarchy of associations between a husband his wife and his parents. His wife is first in the hierarchy of associations. Parents are important. We are to honor our parents. Honoring our parents extends our life, Exodus 20.12. Still, The Torah Teaches One's wife comes first. Her needs are first.  Husbands are required to place their wife before all else. The wife's wants, desires, needs are first. If the wife wants the husband to take care of the children, then he must do so. If the wife wants the husband to do the laundry, he must do the laundry to the best of his ability. If the wife wants the husband to go on an errand, he must do so. The wife is first!!


Editorialized translations Say 'a man shall leave his father and mother'. The Word for man and husband is אִישׁ Eesh. We need to answer this question. When is Scripture speaking of a man and when is Scripture speaking or a husband?


In addition, we need to discuss בְּאִשְׁתּוֹ Bih Eesh Toh meaning 'with the wife'. The root Word for בְּאִשְׁתּוֹ Bih Eesh Toh is אִשָּׁה Eesh meaning 'wife'. The word for Woman and wife is אִישׁ Eesh. 


Why do the editorialized translations use the word man instead of husband? Why do they use the word wife instead of woman? It is not logical! Why is it not logical? If a man is sexually attached to a woman, it has to be his wife. So why is אִישׁ Eesh translated as a man in the editorialized translation when, in fact, it has to be the husband?


We need to know, is Scripture discussing a man or is Scripture discussing a husband. The rules of association are different between a man and a husband. A man should not have close associations with a woman especially if they are by themselves. On the other hand, a husband should have close intimate special sexual relations with his wife when they are alone.  This is a black-and-white issue in The Torah that society has muddied the waters on. The Editorialized translations also contribute to confusing This Scripture.


In the purest sense, This Scripture is informing us that only a husband and his wife may attach themselves sexually. Later in The Holy Scriptures we learn of an additional separation.

Intimate Associations within The People of The Covenant


Devarim 7.3

וְלֹא תִתְחַתֵּן בָּם בִּתְּךָ לֹא־תִתֵּן לִבְנוֹ וּבִתּוֹ לֹא־תִקַּח לִבְנֶךָ:ס 


Deuteronomy 7.3

And do not intermarry with them. Do not give Your daughter to his son. And do not take his daughter to your son.


The Mitzvot of The Torah draws a separation between The People of Israel and the rest of the world. The People of Israel are B'nei Yisroel, i.e. The Children of the Twelve Tribes of Israel. The Torah Says, וְלֹא תִתְחַתֵּן Vih Loh - Tee Tih Chah Tayn meaning 'And do not intermarry.' 


Genesis 7.7 - 8

And I will establish My Covenant between Me and you and your seed after you in their generations for an everlasting covenant, to be a God to you, and to your seed after you. And I will give to you, and to your seed after you, The Land where you are a stranger, all The Land of Canaan, for an everlasting possession; and I will be their God. 


The Lord God is informing all of us that ONLY the seed of Abraham will inherit The Land of Israel. The Lord God specifies that ONLY the seed He He Makes His Covenant with will inherit The Holy Land. Do we understand what this means? The People of Israel MUST marry within their tribes!Their seed must remain the seed of Abraham. When we speak about the ten lost tribes they are indeed lost. They are gone. How can they inherit The Holy Land if they are not of the seed of The Covenant? How can they return if they have intermarried and dissolved into oblivion? Sanhedrin 110b, Yevamot 17a (notes). Still, with The Lord God there may remain pure seed from the ten lost tribes to resurrect the tribes. However, if no pure seed remains among the ten lost tribes, the other Tribes will inherit their Land. We are discussing the reasons for The People of Israel to remain purely the seed of Abraham.


Numbers 27.8 - 11

And you shall speak to The People of Israel, saying, If a man dies and has no son, then you shall cause his inheritance to pass to his daughter. And if he has no daughter, then you shall give his inheritance to his brothers. And if he has no brothers, then you shall give his inheritance to his father's brothers. And if his father has no brothers, then you shall give his inheritance to his kinsman who is next to him of his family, and he shall possess it; and it shall be to The People of Israel A Statute of Judgment, as the Lord Commanded Moses. 


Association As Priests of The Lord God To The People of The World

The People of Israel have an Association with The Lord God as a Holy Nation of Priests. The Association between The Lord God and The People of Israel exists because The Lord God Chose The People of Israel to Observe His 613 Eternal Mitzvot. No one else has the responsibility of Observing The 613 Mitzvot of The Torah. Yet, Each of us has Mitzvot to follow. 


Exodus 19.3 - 6

And Moses went up to God, and The Lord Called to [Moses] from The Mountain, Saying, 'Thus shall you say to The House of Jacob, and tell The People of Israel, You have seen what I did to the Egyptians, and how I carried you on eagles' wings, and brought you to Myself. Now, therefore, if you will obey My Voice indeed, and keep My Covenant, then you shall be My own treasure among all peoples; for all the earth is mine, And you shall be to Me a Kingdom of Priests and a Holy Nation. These are the words that you shall speak to The People of Israel. 


All The People of Israel are the Priests to the Nations and peoples of the world. In this sense, The People of Israel are separated from The rest of the world.  It is here that I must point out that Christians teach a conflicting doctrine. Christians teach they are the chosen people, that they are the royal priesthood, and that they are the holy nation, 1 Peter 2:9.


According to the writer of Acts Peter was unschooled, Acts 4:13. As noted he was strongly influenced by Rabbi Jesus. 


Peter taught Christians 'about Christian life and duties,' The NIV Study Bible (Grand Rapids, Michigan, Zondervan Bible Publications 1985) P 1887 This was Peter's  opinion. Each of us has opinions. Peter's opinion is not qualified. Catholics consider Peter the first Pope because they believe Rabbi Jesus refers to Peter as the rock upon which he will build his kingdom, Matthew 16:18 - 19.  Peter's lack of knowledge, education or qualifications were not a consideration. According to Christians and Catholics, Peter was uniquely qualified because he had been taught by Rabbi Jesus. I wrote about How The Lord God Commanded the People of Israel 'Do not Bear false witness.'  We see that one may bear false witness because they do not have an adequate knowledge of the Holy Scriptures. One may not bear false witness because they lack information and knowledge about a particular subject in The Holy Scriptures. One may bear false witness simply because they lack understanding. Many bear false witness because they do not carefully read and research the Bible. At B'nai Noach Torah Institute, LLC we require references. Students are NOT permitted just to spout off. Students must back up what they say with references.  When individuals read our discussions, I want them to be able to study and to research what we are discussing. 


Most Christian New Testament translations reference 1 Peter 2.9 to Exodus 19.6. If one does just a little research, they will learn Peter consistently took Scripture The Lord God spoke to The People of Israel and applied The Scripture to Christians. Then Christians Teach The Holy Scriptures, i.e. The Hebrew Scriptures are done away with. They Teach The Christian New Testament is the New Covenant. The call their book 'The New Covenant, i.e. The New Testament. David wrote, 'The Torah of The Lord is Perfect,' Psalms 19. Christians do not know that The Torah is The 613 Mitzvot / Laws, The Covenant and The Five Books of Moses. They think of The Torah as being only The Law. Dr. Josh McDowell, A Christian apologist, writes that there are over 200,000 variants, i.e. errors in The Christian New Testament. Dr. Josh McDowell, author of Evidence that Demands A Verdict (Campus Crusade 14th printing July 1977) pp. 41-47. Dr. Norman L. Geisler and Dr. William E. Nix in their book, published by Moody Press, entitled, 'A General Introduction to The Bible,' say there are over 200,000 variants, i.e. error in the Christian New Testament. Norman L. Geisler and William E. Nix, A General Introduction to the Bible (Chicago, Il. Moody Press, tenth printing 1977) p 361. A little common sense is necessary. Why would The Lord God replace The Perfect Torah with the imperfect Christian New Testament? 


It is a common practice for Christians to quote from The Hebrew Scriptures and to do like Peter. Dear Friends, Christians were not slaves in Egypt. Christians were not delivered from slavery by the Mighty Power of The Lord God. Christians are not born of the seed of Abraham. The Lord God did not make a Covenant with Christians. Christians are not born into the Covenant The Lord God Made with Abraham. The Lord God did not promise Abraham that The Holy Land of Israel would be given to Christians. Christians are not The Holy Nation. Christians are not a Kingdom of Priests to the World. Christians cannot be part of the Royal Priesthood.


Yet, many Christians and Catholics truly love their perception of The Lord God. They try to be better people because of their belief. They try to be holy because of their belief. They deeply care about the Holy Land and the Holy City, Jerusalem. They support The people of Israel. They visit The Holy Land. Israel and Jerusalem are important to them!! There is a huge misunderstanding because of Peter's teachings. A little research can clear up that misunderstanding. It is important for each of us to verify what we read, see and hear. Each of us MUST do the research to know what we read see and hear is The Truth. 


What is the point? The People of Israel are separated from the other nations of the world by The 613 Mitzvot of The Torah from The Lord God. We, The People of Israel must not intermarry because we are Priests to the World. Our intimate associations must be within The People of Israel. Otherwise, we are no longer Holy and no longer separate from the nations of the world. We are no longer listening and following the Voice of the Lord God!


Leviticus 21.6

They shall be Holy to their God, and not profane The Name of their God; for The Offerings of The Lord made by fire, and The Bread of their God, they do Offer; therefore they shall be Holy.


Leviticus 7.8

You shall sanctify [the Lohan] therefore; for he offers The Bread of your God; He shall be Holy to you; for I the Lord, which sanctify you, Am Holy. 


The purpose of mentioning These Scriptures is to point to the fact that a Kohan / Priest is held to a higher standard with regards to who he marries. Why? Because 'The Priest Offers The Bread of your God'. The Priest must be Holy to offer sacrifices. Therefore Mitzvot within The Torah set a higher standard, i.e. sets restrictions on who The Priest is permitted to marry. Among The People of Israel, the priesthood is passed from father to son. 


The point is that just as the Priesthood has restrictions on who a Priest can marry in a similar way the People of Israel are held to a higher standard, i.e. have a set of restrictions on who they can marry.


Dear Ones, thus far we have learned that one may have sexual relations only with their wife. Then we learned one's wife / husband must be from among The People of Israel. One may not intermarry with the other nations of the world. We must remain separated to inherit The Holy Land of Israel. We must marry within The Tribes of Israel because we are Priests to the world.


Now we are going to learn that the intimate associations, i.e. sexual relations between a husband and wife are prohibited during Niddah, i.e. the time of the month when one's wife has her menstruation cycle. 


Intimate Associations Have Restrictions

Leviticus 18.19

You shall not approach a woman to uncover her nakedness, as long as she is apart for her menstrual uncleanness.


When a man and woman agree to marry the custom in the Observant Community is to instruct them in proper intimate associations and the Laws of Niddah, in Leviticus 15. One studies The Observances in The Shulchan Aruch and The Tractate Niddah of The Talmud. Men study with men. Women study with women. The study is normally one on one or in small groups. One studies each day up until the day of the Chassanah / wedding.


Leviticus 15.1 - 18 discusses discharges from the male organ. Some discharges occur when the husband inseminates his wife during permitted marital relations.  All other discharges whether voluntary or involuntary are forbidden. When the husband inseminates his wife both become unclean. When a husband and wife have intimate associations and he discharges both become impure. When a man has a discharge whether voluntary or involuntary, he becomes impure. Leviticus 15 discusses the Observances one follows to return to purity.


Leviticus 15.19 - 33 discusses the impurities a woman or wife has while discharging blood or any type and The Observances one follows to return to purity.


Remember, we began our discussion with Genesis 2.24.


Bereisheit 2.24

עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד1:1


Genesis 2.24

Therefore shall a man leaves his father and his mother, and shall cleave to his wife, and they shall be one flesh.


Genesis 2.24

It is the right way; it is the higher path for a husband to use his strength properly to leave everything from Aleph to Tav of his Father and everything from Aleph to Tav of his Mother and sexually attach with his wife, and they shall become as one flesh.


When Holy Scripture Says, וְדָבַק בְּאִשְׁתּוֹ Vih Daw Vahk - Bih Ee Shih Toh meaning 'And attach / cling With His Wife.' Scripture is speaking of a proper sexual association. The clinging action is for the purpose of having children. It is an action to provide pleasure and release for the purpose of having children. The clinging action is only permitted during the time of the month when a Wife is pure, i.e. not releasing blood.  When a Wife is in the time of impurity, she is 100% OFF LIMITS to her husband. Soulmates sleep in separate beds. They do NOT touch! Not even a hug or kiss is permitted!!  A Husband honors his Wife during this time by not sexually pursuing her.  When a Wife concludes her time of impurity and she visits the Mikvah, she may renew intimate associations with her husband. She renews herself by immersing in the Mikvah. She beautifies herself. Immediately the husband realizes his wife is available to him. They reunite in one bed. The Husband is required to spend plenty of time with his wife and to give her great pleasure. No excuses on either side!! During the days of impurity, there is plenty of time for business meetings, extended Torah studies, and other important responsibilities.


Now this leads us to another very important part of the marriage relationship.  Within marriage, there are immoral acts that are sinful and out of bounds. Sex between husband and wife during that time of the month is out of bounds. Any act of homosexuality between the husband and wife is unnatural and immoral!   You may wonder how can this be? 


What is proper Intimate Associations?

The Mitzvot of The Torah Establishes sexual boundaries.


Leviticus 18.22 has been used time and time again by those Teaching against Homosexuality. There is much more to this Scripture. So we are going to take a closer look.  


Leviticus 18.22 is used as a comparison between a man who has sexual relationships with women as opposed to a man that has a wrongful sexual relationship with a man.  I used sexual relations with women intentionally.  Why?


Most translations say the following:


Leviticus 18.22

'You shall not lie with men, as with women; it is abomination.' 


What is the Scripture saying? 'You shall not lie with men as a husband lies with his wife. It is an abomination.' Scripture is drawing a comparison between a proper sexual association from that of an improper sexual association. 


Let's observe the non-Editorialized translation of This Scripture.


Vayikra 18.22

וְאֶת־זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי   אִשָּׁה תּוֹעֵבָה הִוא:  כג


Leviticus 18.22

Every action of the male sexual organ shall not be to cohabitant with men as a [husband] cohabitants with his wife.


Scripture is making a comparison between what is natural and what is moral from what is not natural and what is immoral. Sexual relations between a husband and a wife is for the purpose of having children. It is not about being a beast with one's spouse. Husbands, we are to do our very best to give our wife the highest proper pleasure. Let's discuss the comparison.


I cannot understand why any translator would use the word Woman instead of 'Wife'. 


Why? As noted before, The Word אִשָּׁה Ee Shaw means Wife and Woman. So אִשָּׁה Ee Shaw maybe translated either way. However, I cannot understand why any translator would say, 'You shall not lie with men, as with women.'


The intent of the Text in Leviticus 18 is to follow the higher path spoke of in Genesis 2.24 of The Perfect Torah.  Why would The Holy Scripture Offer a lower path when we know all the time The Lord God Instructs us to be Holy as He is Holy. See Leviticus 11.45 - 46. To translate a Scripture in a way that may give the impression it may perhaps be alright to have sex with a woman that is not one's wife is not taking the higher path. It borders on bearing false witness. Scripture does not do this. Poor translations do this. As we shall see, our obligation is to follow the higher road.. Sarah was taken twice from Abraham specifically for the sexual pleasure of two kings. The Lord Did not Permit this. See Genesis 20.6 'I also Kept you from sinning against Me; therefore I Did Not let you touch her.'


The Original Language of Leviticus 18.22 carries an intention with it beyond just the translation. The translator MUST consider Ha Torah's Intention along with what is written. The translation  'You shall not lie with men, as with women.' DOES NOT ACCOMPLISH THIS!


As noted before, the way in which this translation is offered implies that perhaps a man could have sex with a woman in which he is not married. Yet, we know The Holy Scripture Does not permit sex outside of Marriage! Men should not have sex with women they are not married to. The Holy Scripture forbids this unless the act of sex is intended as a marriage bond between the woman and the man. In other words, the woman becomes the man's wife through their first sexual act. While this is possible, this is not the comparison The Holy Scripture has in mind. In this instance, translators should use the Word wife instead of a woman. Now I am speaking specifically to women who may have had sexual relations with men not their husband.  Have you ever wondered why you can't get 'that man' out of your thoughts?  It is for exactly this reason.  When you entered that relationship the man became your husband.  The action you have to take now to remedy this situation is to ask for forgiveness and healing from the Lord God.  Teshuvah.  Commit to NOT doing this again and return to the Lord God and follow His Commandments.



There two points to remember.


First, The Lord is Forgiving and Gracious. There is no sin The Lord will not forgive if one repents. 


Exodus 34.6.

'And the Lord passed by before [Moses], and Proclaimed, The Lord, The Lord God, is Merciful and Gracious, Long Suffering, and Abundant in Goodness and Truth'.


Psalms 86.5

For you, Lord, are good, and ready to forgive; and of bountiful love toward all those who call upon You.


Second, one can alter past mistakes by not repeating them. The Lord God Commented to Cain in Genesis 4.7


Bereisheit 4.7

הֲלוֹא אִם־תֵּיטִיב שְׂאֵת   וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ:  ח


Tzniut Lesson 2 copy.jpg

The Lord God Said to Cain, 'Without any doubt if you ''Improve'' yourself you will be forgiven.' Genesis 4.7


So to any individual who has faultered please remember you can alter the past by not repeating it.


What does Improve mean? Improve means, One takes ownership of their error / sin. After one acknowledges their error, they go in the opposite direction by making a plan not to repeat the error / sin. One offers restitution for any damages. The sinner is forgiven and restored to Derek Ha Torah / The path of Torah. It's that simple!  See Eve Of Creation Restored -  Dr. Akiva Gamliel Belk, Eve Of Creation Restored (B'nai Noach Torah Institute, LLC., First Edition 2013, Cedar Hill, MO)


To understand this Scripture properly, we must understand the comparison that is being made. As already noted, The Holy Scripture takes the higher road.  The higher road here is VERY IMPORTANT.


The Holy Scriptures are crème de la crème. The correct interpretation is Wife rather than a woman. However, the interpretation does not stop with this point. For this to be a Torah comparison, The husband and wife mentioned in Leviticus 18.22 must be crème de la crème. Their relationship as Soulmates, and as Husband and Wife are on the highest level. Using them sets a standard worthy of the Holiness written in Leviticus 11.45 - 46. When we understand this, we understand the comparison is NOT just about men sleeping with men. It is also about heterosexual men who are married who do not live according to the crème de la crème in their marriage relationship. I am speaking of the Intimate Association between husband and wife. The Intimate Association between husband and wife is the highest level of association.


The comparison in this Scripture is with the purest and the highest level of the proper act of sex between a husband and a wife. The husband and wife in Leviticus 18.22 represent the HIGHEST LEVEL of clean moral, pure, holy sex possible!! Anal sex is forbidden. Anal sex with one's wife is forbidden. Anal sex with a man is forbidden. Oral sex is forbidden. Oral sex with one's wife is forbidden. Oral sex with a man is forbidden. Fornication is forbidden. Adultery is forbidden. Rape is forbidden. The fact is that fornication, adultery, and rape are discussed more in the Bible than homosexuality. 


So when we place Leviticus 18.22 in perspective, we should see that homosexual actions are unnatural and immoral in the intimate association between Husband and wife!!  Is there any difference between a gay man having anal relations with another gay man from that of a heterosexual man having anal relations with his wife. Ha Torah is Teaching us that both acts are not following what The Creator Has instructed. The same holds true for oral sex. Some actions between heterosexuals even in husband-wife relationships can be improper, unnatural, immoral and sinful.   Leviticus 18.22 prohibits homosexual acts, improper sexual acts, unnatural and immoral sexual actions in heterosexual relationships. Leviticus 18.22 establishes the HIGHEST LEVEL of clean moral, pure, holy sex possible in the intimate association between husband and wife.


We are not going to go into greater detail on this subject. Discussions on Leviticus 15 should be in person with one Rav, or an individual The Rav assigns a Torah Teacher for each to learn.


Dear Ones, A modest individual lives on a high plain of righteousness. Individuals who are modest do not need to be told what Improper Associations are. They already know. 


Improper Associations

Leviticus 18 speaks to sexual immorality. We are about to learn that the Mitzvot of The Torah Establishes sexual boundaries. We are not going to discuss each of these boundaries in detail. I think most individuals with a degree of common sense already realize these 'Forbidden Associations' is off limits.


Each of the following 'Forbidden Associations', i.e. relationships is prohibited by The Torah. Each is a Mitzvot of The Torah. These Torah prohibitions apply to B'nai Noach, all those who descended from Noah and his wife, Na'amah. This means each of us! The people of the world are included by The Seven Laws given to Adam and Eve in Genesis 2.16.  Most translators do not mention The Seven Laws when translating. One of The Seven Laws Commands, Do not Steal. The following Observances come from the Law Do Not Steal. The Associations mentioned between Leviticus 18.7 - 18.19 are forbidden by The Lord God. The Lord God is Saying none of these belong to you. You cannot have any of these individuals. They are prohibited to you. Violating any of these Commands constitutes stealing! 


Leviticus 18.7

The nakedness of your father, or the nakedness of your mother, shall you not uncover; she is your mother; you shall not uncover her nakedness.


1.  One is prohibited from having sexual acts with one's father.

2.  One is prohibited from having sexual acts with one's mother.


Leviticus 18.8

The nakedness of your father's wife shall you not uncover; it is your father's nakedness. 


3. One is prohibited from having sexual acts with one's step-mother even if his / her's father is deceased.


Leviticus 18.9

The nakedness of your sister, the daughter of your father, or daughter of your mother, whether she was born at home, or born abroad, their nakedness you shall not uncover. 


4.  One is prohibited from having sexual acts with one's sister or half sister.


Leviticus 18.10

The nakedness of your son's daughter, or of your daughter's daughter, their nakedness you shall not uncover; for theirs is your own nakedness.


5. One is prohibited from having sexual acts with their son's daughter.


6. One is prohibited from having sexual acts with their daughter's daughter.


7. One is prohibited from having sexual acts with their son.


8. One is prohibited from having sexual acts with their daughter.


Leviticus 18.11

The nakedness of your father's wife's daughter, fathered by your father; she is your sister, you shall not uncover her nakedness. 


9. One is prohibited from having sexual acts with one's sister from their father's side.


Leviticus 18.12

You shall not uncover the nakedness of your father's sister; she is your father's near kinswoman. 


10. One is prohibited from having sexual acts with one's aunt from their father's side.


Leviticus 18.13

You shall not uncover the nakedness of your mother's sister; for she is your mother's near kinswoman.


11. One is prohibited from having sexual acts with one's aunt from their mother's side.


Leviticus 18.14

You shall not uncover the nakedness of your father's brother, you shall not approach his wife; she is your aunt.


12. One is prohibited from having sexual acts with one's uncle from their father's side.


13. One is prohibited from having sexual acts with the wife of one's uncle from their father's side.


Leviticus 18.16

You shall not uncover the nakedness of your daughter-in-law; she is your son's wife; you shall not uncover her nakedness.


14. One is prohibited from having sexual acts with one's daughter-in-law.


Leviticus 18.16

You shall not uncover the nakedness of your brother's wife; it is your brother's nakedness. 


15. One is prohibited from having sexual acts with one's sister-in-law on their brother's side.


Leviticus 18.17

You shall not uncover the nakedness of a woman and her daughter, nor shall you take her son's daughter, or her daughter's daughter, to uncover her nakedness; for they are her near kinswomen; it is wickedness. 


16. One is prohibited from having sexual acts with a mother and her daughter.


17. One is prohibited from having sexual acts with a mother and her son's daughter.


18 One is prohibited from having sexual acts with a mother and her daughter's daughter.


Leviticus 18.18

Neither shall you take a rival wife from her sister, to uncover her nakedness, beside the other in her life time. 


19. One is prohibited from having sexual acts with two sisters unless one is deceased.


Leviticus 18.22

Every action of the male organ shall not be to cohabitant [with men] as a [husband] cohabitants with a wife.



Bereisheit  1.27

וַיִּבְרָא אֱלֹהִים ׀ אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם:ס


Genesis 1.27

And He, God Created everything from the Letter Aleph to the Letter Tav of Ha Adam / the man in His  Form in His Form God Created them with male / masculine parts and female / feminine parts He Created them.


The Word זָכָר Aw Chawr means with male parts, i.e. the male reproductive genitals. This is the body part in which The Lord God Created on a man to become firm to enter the hollow part of a female to eject seed. The Word Voo Nih Kay Vawh וּנְקֵבָה means with female parts, i.e. the female reproductive genitals. This is the body part in which The Lord God Created in a woman that is like a tunnel. It is designed to receive the male part and the seed ejected by the male part. The Lord God Intended that the first time the male genital entered the female genital this would be in the consummation of a marriage.  This is the action of becoming one flesh as described by Adam in Genesis 2.24. This is the clinging action that physically bonds a man and a woman together as Husband and Wife.  This is why the translation 'You shall not lie with men, as with women, is wrong.'  Scripture's intent is not to suggest men may have sex with women they are not married to.  Yet, it may give that impression. It's not suggesting that it is O.K. that laying with a woman other than one's wife is fine. It is not fine. Being one's Soulmate is so much more than just having sex. 


May each of us be blessed in Observing Proper associations established in The Mitzvot of The Torah!






ב ' ח

Parshat Bereisheit Noach

Genesis 6.9 - 11.32


Gematria In Genesis


From Their Faces / Their Countenance


Lesson 2


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By Dr. Akiva Gamliel Belk

Dean of Jewish Studies

B'nai Noach Torah Institute, LLC


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The Lessons We Learn From Adam And Eve


There are Two Words are Two Words I would like us to   consider. They are מִפְּנֵיהֶם Mee Pih Nay Hehm and From Countenance  הַנְּפִילִים  Hah Nih Fee Leem meaning The Fallen.


Genesis 6.13

And God Said to Noah, 'The end of all flesh has come before me; for the earth is filled with violence מִפְּנֵיהֶם because of them [From Their Faces]; and, behold, I will destroy them with the earth.'


When The Torah Says, 'because of them, The Torah is Making reference to Two fallen angels, Shamchazai [also know as Chazai or Hazai] and Azael, and their offspring. Giants resulted from physical relations with the daughters of men. These were unholy unions. These were forbidden unions. In another discussion, I share about Forbidden Unions!


'When the Holy One, blessed be He, sought to create man, He took counsel with the ministering angels. He said to them: 'Let us make man in our image' (Gen. I, 26). 


The Angels responded, 'What is man, that You are mindful of him' (Ps. VIII, 5)? 


The Creator Answered, 'The man whom I desire to create will possess wisdom that shall exceed yours.' Then The Creator Assembled all the cattle, beasts, and fowl. He Had them pass before the Angels. Then The Lord God inquired, 'What are their names?' The Angels did not know.


However, after He Created Adam & Eve He had the animals, beasts and fowl pass before him. The Creator asked Adam, 'What are the names of these?'


Adam replied: 'This should fittingly be called an ox and that a lion; that a horse; that an ass; that a camel, and that an eagle.' This is inferred from the text, 'And the man gave names to all cattle, etc. (Gen. II, 20).


Then The Creator asked Adam, 'And you, what shall be your name?'


He answered: 'Adam.' 


The Creator questioned, 'Why? call yourself Adam'


He replied, 'Because I have been created from the ground (adamah).' 


The Holy One, blessed be He, asked Adam ' And I, what is My name?'


Said said, ' Lord.'


The Creator inquired, 'Why?'


Adam said, 'Because You are The Lord over all created beings.' Hence it is written, I Am The Lord, that is My Name (Isa. XLII, 8). It means: That is The Name by which Adam called Me; it is the name which I have accepted for Myself; and it is The Name on which I have agreed with My creatures. Midrash BaMidbar 19.3


In Genesis when we read The Lord deploring the wickedness of man, two angels Shamchazai and Azel, arose before Him and argued, 'Master of the Universe, didn't we tell you before the creation of man that he would be unworthy and should rather not be created?'


The Creator Responded to them, 'If not for man, what purpose does the universe serve?'


They replied, 'We, the angels, are sufficient reason for its existence.'


The Creator Said, 'I know that if you were to dwell on earth and possess evil impulses as men do, you would be even worse than they are!'


Shamchazai and Azel requested, 'Grant us permission to live among mortals and You will witness how we sanctify Your name!' 


The Creator Replied, 'Descend and do as you suggest.' [They were given free will to live as humans]. Shamchazzi and Azel lived on earth as human beings.  When they beheld the beauty of human women, they could not resist the temptation to sin with them.  These [sinful] unions gave rise to giants of the generation before the flood. [Their descendants] committed the sins of murder, adultery, and robbery, [i.e. kidnapping etc.] Rabbi Moshe Weissman, The Midrash Says (Brooklyn, New York:  Benei Yakov Publications 1980), pp 79, 80


Sihon and Og were brothers,'Sihon and Og were the sons of Ahijah the son of Shamhazai', - The fallen angels are referred to in Gen. 6.2 and 4, as 'sons of God' or 'Nephilim', meaning the fallen. Rabbi Moshe Weissman, The Midrash Says Beraishis (Brooklyn, New York:  Benei Yakov Publications 1980), pp 92 and 98.


Numbers 13.33

And there we saw הַנְּפִילִים the Nefilim, the sons of Anak, who come from the Nefilim, i.e. the fallen, the giants, and we were in our own sight as grasshoppers, and so were we in their sight.


Mystically we see the bridge with   מִפְּנֵיהֶם 'because of them' / Their Faces / Their Countenance with הַנְּפִילִים 'The Fallen. The Gematria of each Word is 225.


מִפְּנֵיהֶם

Meet Pih Nah Hehm / because of them / Their faces / Their countenance

מ40  פ80  נ50  י10  ה5  ם40  = 225


הַנְּפִילִים

Hah Nih Fee Leem / The Fallen The Giants

ה5  נ50  פ80  י10  ל30  י10  ם40  = 225


The Torah is teaching us that our face reveals our intentions. Watch the face!


Genesis 31.5

'And said to them, I see everything from Aleph to Tav of your father's פְּנֵי countenance, that it is not toward me as before; but the God of my father has been with me.'


Mystically we see the faces of the fallen are related.

ב ' ח

Bereisheit Limood Chapter 24

Genesis 24.1 - 67

Bereisheit Limood Video

The Blessing Of Abraham - 24


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Genesis 24


The Blessing Of Abraham


Of all the Chapters in Ha Torah, The Holy Scriptures Genesis Chapter 24 is perhaps my favorite. Chapter 24 follows Abraham's offering of Issac and the death of his beloved wife Sarah.  Abraham was a very important man. He cast a huge shadow. We observe the intoxicating presence of Abraham Chapter by Chapter.  He was very powerful. Yet, Abraham was a humble man. He was a kind man, a loving man, a caring man. He was a war tried veteran. He was a seasoned politician. He was an influential man. He was careful. He was the husband of two wives. At this time he was the father of two sons and a few years later many sons. He was a widower. He was extremely wealthy.  Abraham was an astrologer. And most important of all Abraham had an awareness of The Lord God beyond what we can imagine. Abraham's faith in the Lord God is a beacon of light for each of us. Abraham's devotion to the Lord God is unparalleled. His obedience to The Instruction and direction of The Lord God is  unapproachable. Abraham believed The Lord God. Abraham was a Novie / a Prophet. Yet His Wife Sarah was greater.  Abraham had the qualities of a Patriarch. Sarah had the qualities of a Matriarch. Soon Abraham would learn Sarah was gone. However, now, Abraham turned his attention to Isaac.


As Abraham and Isaac journey from their  experiences on Mount Moriah among the things that occur to Abraham was the  thought if Isaac had of died on Mount Moriah he would not have fulfilled the Mitzvah / the Observance of having children. It is God's Desire for us to father and mother children. The awareness of Isaac dying without children was interrupted by a revelation from the Lord God recorded in Genesis 21.20 - 24. The Lord God Informed Abraham that Isaac's Berschert, i.e. His God appointed mate Rebekah was born to his Brother, Nachor's eighth son Bethuel. Rabbi Meir Zlotowitz and Rabbi Nosson Scherman, The Artscroll Tanach Series - Bereishis Vol. I(a) (Brooklyn, New York: Mesorah Publications, Ltd. 3rd Impression, 1989), p 817.

At this time Abraham was 137 years of age, Sarah was 127 years of age. Issac was 37 years of age. Abraham was ten years older than Sarah.


Abraham was one hundred years of age when Isaac was born.


Genesis 21.5

And Abraham was a hundred years old, when his son Isaac was born to him. 


In Chapter 23 we learned that Sarah died at 127 years of age.


Another area Abraham contemplated on as he and Isaac departed Mount Moriah was how he and Isaac looked like identical twins. Abraham was youthful. Up until this time people did not show or experience aging. All humans were youthful. The human body did not show age. Humans did not experience age as we know it today. Up until Abraham there was no old age, i.e. age did not mark a person. There were no wrinkles. There was no gray hair. The body did not experience the aches and pains of aging. Bones were not hard and brittle. The body remained youthful. Whoever wished to speak to Abraham would speak to Isaac, and the reverse would happen. Why because sons were identical looking as their fathers. Daughters were identical looking as their  mothers. Then Abraham prayed for distinction among people and old age came into existence, as it is written, 'And Abraham was old and well-stricken in age.' Bava Metzia 87a


As we begin Genesis 24 we are going to move away from discussing Isaac for a few pages to discuss Abraham's great and vast wealth.


Abraham Was Blessed As He Departed Haran.


Abram had substance and servants.


Bereisheit 24.1

אַבְרָהָם זָקֵן בָּא בַּיָּמִים וַיהוָֹה בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּל:  ב


Genesis 24.1

Abraham was an Elder with many days and The Lord Blessed Everything from Aleph to Tav of Abraham in everything.


At this point in Abraham was only 140 years of age. He would live another 35 years. Is it strange for this statement to be located in this place?  Perhaps it is. Yet there is a purpose for everything. In Chapter 24 we are provided the opportunity to view a few weeks in Abraham's life.


Dear Reader, Chapter 24 follows with many,  many examples how HaShem Blessed Abraham in everything. The Gematria of  וַיהוָֹה בֵּרַךְ  Vah HaShem Bay Rahk meaning And The Lord Blessed is the Gematria 254. דְּרָכֶיךָ Dih Raw Kheh Chaw neaning in your way is also the Gematria 254.


וַיהוָֹה בֵּרַךְ  

Vah HaShem Bay Rahk

And The Lord Blessed

ו6 י10 ה5 ו6 ה5     ב2 ר200 ך20 = 254


דְּרָכֶיךָ 

Dih Raw Kheh Chaw

ד4 ר200 כ20 י10 ך20  =  254



Gematria Vayikra Shemini

Leviticus 9.1 - 11.47

Weekly Torah Gematria Video

Grading Our Holiness - 3 - 3


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Vayikra 9.1

וַיְהִי בַּיּוֹם הַשְּׁמִינִי קָרָא מֹשֶׁה לְאַהֲרֹן וּלְבָנָיו וּלְזִקְנֵי יִשְׂרָאֵל:  וַיֹּאמֶר אֶל־אַהֲרֹן קַח־לְךָ עֵגֶל בֶּן־בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה תְּמִימִם וְהַקְרֵב לִפְנֵי יְהוָֹה: וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר קְחוּ שְׂעִיר־עִזִּים לְחַטָּאת וְעֵגֶל וָכֶבֶשׂ בְּנֵי־

שָׁנָה תְּמִימִם לְעֹלָה:  ד


Leviticus 9.1

And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said to Aaron, Take a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord.

We know that there are times when Jews do what is righteous, pure, Holy and correct. The same can be said for the B'nai Noach. Then there are sometimes when Jews and non-Jews walk a too close to the edge. There is a gray area where the two sides meet. In the gray area there is a thin line between being pure, Holy and correct and from being evil, sinful and wrong. In the gray area one could easily drift from one side to the other if they were not careful. This is a difficulty of living in or near the gray area.  One can be shrewd in business and then quickly drift into improper business behavior. Therefore it is good to make a fence between the area we know to be pure, Holy and correct behavior from that of where the gray area begins. This way we are always careful to live in the pure, Holy and correct areas of life. 


There was a sharp young businessman. He, his parents and grandparents were pillars of the Jewish Community. He and his wife had just returned from living in Israel. He returned to operate the family business so his parents could move to Israel. They owned businesses in America and in Israel. They were successful. They have a good name. The young couple rented a house in the community. After sometime the young man and a neighbor were talking. The neighbor indicated he would like to sell his home. The young man inquired how much he wanted for his home. The price was considerably lower than its actual value. The young man made the deal. Some of us might call this an awesome business deal. Others might say he swindled the neighbor. I don't know. After the deal was made the neighbor learned what the value of his property was worth and became angry. 


So we must inquire, Was the young businessman responsible for educating the neighbor on the value of property in the area? Was the neighbor careless and reckless and just looking for someone to blame. I don't know! I don't know the entire story. This may have been an issue for the Community Rav to settle or the Bet Din / Jewish Court to settle. Did this young man break any local, county, state or government laws. I am not aware of any local, county, state or government laws that were broken. Yet, I ask, 'What is so different from grabbing the best deal possible from an unlearned, poor neighbor'  Wouldn't most people of the world rush down to their attorney and have a deal drawn up as quickly as possible before the neighbor learned of the true value?  Unfortunately yes!  So why are we discussing this? It is because, God Has His own Law that we are compelled to abide by. So the next question is did this young man break God's law? 


Perhaps... We don't know the entire situation or the conversation between the parties. The matter was not brought before the Community Rav or a Jewish Bet Din. 


This goes back to chapters one and two where we made a case that we are our brother's keeper and that we have a moral and ethical obligation to our brother.  How far does this care and goodwill for a brother extend? To what degree are each of us responsible for our brother? We have Ha Torah, God's Law, we have Rabbinic Law and we have our own Law.  This is why we Examine ourselves and grade our level of Holiness. No matter how righteous we are if we walk a little too close to the edge we could get into trouble.


Dear Reader, in Judaism we teach that one should not dress as the nations of the world.  We teach that our clothes should be modest.  We teach that men should wear gentlemen's apparel and that women should wear ladies' apparel.   We go to great lengths to dress in a very modest fashion.  We do this because we are NOT supposed to be like the other nations of the world. This is a form of building a line of modesty and keeping it.  Our actions MUST correspond with our way of dressing.


As observant Jews we make so much out of the fact we changed our pattern of daily worship.  We no longer prostrate ourselves before God with the exceptions of Rosh HaShanah and Yom Kippur.  WHY?  Why did we change our pattern of worship?   It was because the nations of the world prostrate themselves in their worship.  We changed because we are commanded to be different.  


The point is that Jews have a higher power that we give account to and that we must ALWAYS be aware of  and act accordingly!!  We are supposed to be righteous!  We are supposed to be honest in our business dealings.  We are supposed to be above reproach! IT IS NOT GOOD TO ACT DIFFERENT IN BUSINESS THAN IN PRAYER...   IT IS NOT GOOD TO DRESS THE PART OF A RIGHTEOUS JEW YET CONDUCT BUSINESS LIKE SUTAN (SATAN), God forbid!!  God calls ALL JEWS to a higher level of righteousness.  Unlike the nations of the world, we are chosen... we are separated... we are elected to righteousness!  WE MUST LIVE LIKE IT!


Dear Reader, there are only seven days of the week however in a few places of the Torah Portion of the Bible we read about the eighth day as we do here in this Parshat of Leviticus. This has special meaning.  It was on the eighth day, 1 Nisan, the Jewish new year, the beginning of months, that our Mishkon service... our Temple worship began... וַיְהִי בַּיּוֹם הַשְּׁמִינִי equals the Gematria 504. Also there is a place in this weeks Parshat that is known as the center of The Torah portion of the Bible. The halfway point between the first half of the Torah and the second half of the Torah is marked by the words דָּרשׁ דָּרַשׁ Daw Rahsh  Daw Rahsh meaning to diligently inquire makes the center word of the Torah Inquiry! This is what our discussion is about. We are to  diligently inquire about our actions. 


וַיְהִי בַּיּוֹם הַשְּׁמִינִי

And On the Eighth Day...

ו6 י10 ה5 י10    ב2 י10 ו6 ם40 

ה5 ש300 מ40 י10 נ50 י10 = 504


דָּרשׁ

Daw Rahsh

To Diligently Inquire

ד4 ר200 ש300 = 504


Vayikra 10.16 [The Center of Ha Torah]

 וְאֵת ׀ שְׂעִיר הַחַטָּאת דָּרשׁ דָּרַשׁ מֹשֶׁה וְהִנֵּה

 שׂרָף וַיִּקְצֹף עַל־אֶלְעָזָר וְעַל־אִיתָמ

בְּנֵי אַהֲרֹן הַנּוֹתָרִם לֵאמֹר:  יז


Leviticus 10.16

And Moses diligently sought the goat of the sin offering, and, behold, it was burned; and he was angry with Eleazar and Ithamar, the sons of Aaron, who were left alive, saying,


Few of us are anywhere near the level of the righteousness of Aharon's two sons who crossed the line a little. Crossing the line is serious, especially for a very righteous person, is quite serious. Yet we know,


Psalm 37.12,24

The steps of a good man are ordered by the Lord: and He delights in his way. Though he fall, he shall not be utterly cast down: for the Lord Will uphold him with his hand.


As noted above many translate 'The steps of a good man are ordered by the Lord:' However the correct translation is The Steps of the Strong are Ordered by The Lord and He Delights in His Way. 


Judging and correcting one actions takes great strength. One must be just with their self. One must not be to strict or to lenient. This is a fine line to walk.


This is why we inquire about our actions.


Many years ago while sitting in a packed auditorium as a Junior High student at Morey Middle School in Denver, Colorado, I heard Principle George E. Mathes relate the following story.  Principle Mathes said, There was a little boy named Billie who was about twelve years. Billie worked for the local drugstore as a delivery boy.  He would ride all over town on his shiny red bike with chrome fenders. 


One day Billie came into the local Ice Cream store which was located a block or so down the street from the drug store where he worked. He climbed up on the stool, sat down and ordered a ice cream shake. After ordering the ice cream shake he asked the owner, Mr. Fisher if it would be alright for him to use his phone for a local call.  Mr. Fisher said, Sure. Billie went to the end of the counter and made his call. Mr. Fisher over heard the following conversation. 


Billie said, Hello, could I speak with the owner of Smith's Drug Store.


Mr. Smith answered, Yes! This is Mr Smith.


Billie inquired, Mr. Smith, I hear you are looking for a delivery boy.


Mr. Smith said, No! We have a delivery boy.

Billie said, I hear he is not doing a good job.  Are you sure you don't need a new delivery boy.


Mr Smith said, Our delivery boy is Billie Jones. He is johnny on the spot. He is polite to our customers.  He is quick to make his deliveries. We are very pleased with him.  You must be thinking about another delivery boy somewhere else.


Billie hung the phone up. His Ice Cream Shake was just about ready.  As Billie sat there enjoying his Ice Cream Soda. Mr Fisher asked Billie a question.


Billie I thought you were the delivery boy for Mr. Smith's Drug Store down on the corner.


Billie said, I am.


Mr Fisher asked, Can I ask why you called to see if Mr. Smith needed a delivery boy? 


Billie said, Yes!  I was just checking up on myself.  I want to make sure Mr. Smith is pleased with my delivery service.


This is the type of attitude I am trying to draw out in this discussion. We need to check on ourselves. We also need to remember that when a strong man or woman fails the Lord Will help them back up again. 


ב ' ח

Genesis 4.1 - 26

Adam And Chavah Are Equal


Bereisheit Limood Chapter 5

Weekly Genesis VIDEO 


By Dr. Akiva Gamliel Belk

Dean of Jewish Studies

B'nai Noach Torah Institute, LLC

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Genesis 5.1

 זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ1:1


This is the Book of Generations of Adam [singular] in the day God Created [singular] Adam [singular]. With [Spiritual] likeness, God made them [plural] .


Genesis  5.2

 זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם1:1


Male and Female He Created [plural] and Blessed them [plural] and He Called everything from Aleph to Tav of their name [plural] Adam [singular] in the day they were Created [plural].


Adam and Eve were created in one physical body [then separated later the same day]. They were Created in the Lord God's Spiritual Image as were the Angels. God does not have a physical body. Pharaoh defined this when he said in regards to Joseph, And Pharaoh said to his servants, Can we find such a one as this is, a man in whom the Spirit of God is? Genesis 41.38


The writer John said,

God is a Spirit and they that worship him must worship him in Spirit and in truth, John 4:24.


Genesis 1.26

וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶ1:1 


And He Said [singular] God [plural] Let us Make Adam in our image [plural] in our likeness [plural] and let them rule [plural] fish in the waters and birds in the heavens and with all animals in the earth and with all creeping on the earth.


Who was God Speaking with?  The Sages say the Angels.  


Genesis 1.27

וַיִּבְרָא אֱלֹהִים ׀ אֶת־הָאָדָם

בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא

 אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם1:1


And He [singular], God [plural] Created [singular] everything from the Letter Aleph to the Letter Tav of Ha Adam / the man [singular] in His Form [singular] in His Form [singular] God [plural] Created [singular] them [plural] male / masculine and female / feminine He Created [singular] them [plural].


Here we Observe that God Created [singular]. They did not create anything.


Genesis 2.27

וַיִּיצֶר יְהֹוָה אֱלֹהִים אֶת־הָאָדָם

 עָפָר מִן־הָאֲדָמָה וַיִּפַּח

 בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי

 הָאָדָם לְנֶפֶשׁ חַיָּה1:1 

And He [singular] The Lord [singular] God [Plural - used as singular] Formed [singular] everything from Aleph to Tav of Ha Adam / Adam and Eve from dust of the ground and He [singular] blew into the nostrils the Soul of Life and it happened Ha Adam / The Man became a living Soul.


The Midrash Says, Adam's physical creation was twofold, male and female in one body.  In front he was a man, but attached to him in back was a woman. Rabbi Moshe Weissman, The Midrash Says (Brooklyn, New York:  Benei Yakov Publications 1980), p. 33


Right from the beginning God Created 'mankind' male and female, with equal Godliness and of equal worth.  Neither was more in the likeness of God than the other, both were given the same Blessing by God, both together were given the name 'Adam'...And He Called them Man on the day they were created - i.e., He Called both of them Man - including Eve - because her formation was from the man, individually, however, she was called Eve (R. Meyuchas).


Harav David Cohen points out that male and female components were originally created in the single body of Adam (Eruvin 18a).  Thus, when God Named him Adam, it was implicit that his female part - which was later to become a separate human being - was also called Adam, because male and female were two halves of one whole. Rabbi Meir Zlotowitz and Rabbi Nosson Scherman, The Artscroll Tanach Series - Bereishis Vol. I(a) (Brooklyn, New York: Mesorah Publications, Ltd. 3rd Impression, 1989), p 167


R' Yirmiyah ben Elazar Said... - The first man [Adam] had, i.e. he was created with two facial figures.  The back was later separated to form the first woman, Eve...  - As it states (Psalms 139.5) [From the] back the front You Have Formed me.


The Gemara cites a dispute concerning the appendage from which Eve was fashioned...

It is Written (Genesis 2.22): Then the Lord, God, built the side that He Had Taken from the man into woman...  Rav Shmuel disputed the meaning of this verse... - One Said the side referred to was a figure, i.e. man was created as a double figure, a male figure and a female figure joined back to back.  The female figure was later removed to form Eve. Talmud - Eruvin 18a

(Genesis 5.2) He Created them male and female, which indicates  that humans were created from the very first both male and female...


The Gemara Explains:

This verse can be explained as [taught by] R' Abahu... For R' Abahu contrasted the two Verses:


[1] He Created them male and female, referring to man's creation in the plural, indicating that both man and woman were created at the same time; but it is also written...


[2] In the image of God He Created him, referring to man's creation in the singular, [possibly] indicating that only man was created originally, not woman... [In actuality the one [Eve] was fashioned from the first [one Adam]]. 


Genesis 2.18

וַיֹּאמֶר יְהוָֹה אֱלֹהִים לֹא־טוֹב הֱיוֹת

הָאָדָם לְבַדּוֹ אֶעֱשֶׂה־לּוֹ עֵזֶר כְּנֶגְדּוֹ1: 1


And the Lord God Said it is not good for Ha Adam [ the man - which at that time include Adam and Eve ] to be alone.  I will fashion a help mate like [him] opposite [him].  


Wife / Ee Shaw

אעשה

 אשה


To Make to Fashion 

עשה

אעשה


The Hebrew Letter ע Ayin Represents sight or insight... Our Creator Formed the wife with sight / insight. 


The word Eeh Shaw meaning wife has the Letter Aleph א which may be exchanged for the Letter ע Ayin. One must question the use of the word him when we know in fact it is them.  Adam and Eve are in one shared body that is referred to as him in Genesis 5.1, 2.


We see that our Creator Endorses some separation of husband and wife.  He Separated them. He Created them.


Originally Adam and Eve were one body and one soul.  Then they were divided.  They were separated.  Up until this point we know they were in agreement or they could not function.  However after they were separated they each had their own individual choices.  The Word כְּנֶגְדּוֹ Cih Neg Doh means like him [but] opposite of him.  This means Eve was opposite of him sexually.  This also means that Adam was like Eve and that Eve was like Adam.  She was created like him.  HOWEVER if Adam would stray from the original Adam, i.e. the created Adam, then Eve would no longer be like the strayed Adam she would be opposite him. 


Genesis 2.21

וַיַּפֵּל יְהֹוָה אֱלֹהִים ׀ תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה1: 1

The Lord God Caused a deep sleep to fall on Ha Adam, the man. [Both Adam and Eve were asleep.  Both were not conscious.]  the Lord God Took from the being... the double figure that was Ha Adam, [i.e. Adam and Eve] and closed the flesh in its place.


When our Creator Takes a woman from a man there is a wound left afterwards. The Torah Says that [He] closed over the flesh in its place. Anytime a couple separates there is a wound.  The man has a wound and the woman has a wound. Make no mistake there is a wound that requires closing. The time required for closing is different for each of us.  The Word  וַיִּסְגֹּר Vah Yee Sih Gohr means to lock, to close, to shut, to enclose, to bolt shut...  When a relationship ends when togetherness ends when sharing ends, when loving ends IT IS PAINFUL!!  The flesh must be closed over.  


This next part is AMAZING!! It is תַּחְתֶּנָּה Tah Chih Teh Nawh meaning to close over.  However the translation does not explain what is at the core of closing over.  The shoresh (root) of  תַּחְתֶּנָּה Tah Chih Teh Nawh is חתן Chah Tawn meaning to wed.  The point is that marriage heals the wound of what one has lost.  So while one requires sometime to adjust after being separated from one's mate the real closing of separation comes with MARRIAGE of a new mate - not a relationship. A man needs a wife for balance. A woman needs a husband for balance. Together husband and wife possess the ability to be equal.


Genesis 2.22

וַיִּבֶן יְהֹוָה אֱלֹהִים ׀ אֶת־הַצֵּלָע אֲשֶׁר לָקַח

מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם1:1 


And He, the Lord God, Built everything from the Letter Aleph to the Letter Tav from the side that He took from Ha Adam into [the most beautiful] wife and brought her to Adam [the man no longer the couple].


Our Creator who fashioned Eve built from everything from the Letter Aleph to the Letter Tav from the side that He took from Ha Adam.  The result had to be the best of the best.  We notice from the Gematria of 68 for the Word וַיִּבֶן Vah Yee Vehn meaning, to build up. By building up the the material He took from Adam our Creator provided חַיִּים Chah Yeem meaning Life, and יָחֹן Yaw Choon meaning Favor, Beauty, and חֲכַם Chah Cahm meaning Wisdom to Eve.  This was not just for Eve's benefit. It was for all of our good.  Our Creator Breathed Life into lifeless clay then our Creator fashioned life out of Adam's side.

וַיִּבֶן 

Vah Yee Vehn

And He Built

ו6 י10 ב2 ן50 = 68


חַיִּים

Chah Yeem

Life

ח8 י10 י10 ם60 =68 


יָחֹן

Yaw Choon

Favor Or Beauty

י10 ח8 ן50 = 68


Dear Ones both Adam and Eve were created equal.  Both were Created at the same time. Both Adam and Eve came from the same body. The body changed when the Lord God Took Eve from Adam. At the time of their separation Adam needed a wife and Eve needed a husband.  Neither was equal any longer. Adam needed what Eve had and Eve needed what Adam had. Together they were equal. Separated neither were equal! The flesh from where they were separated needed to be closed over and was healed. This happened when Adam and Eve wed. 


May each mate within marriage be sensitive to the other.  May each mate seek out the advice of their mate.  May each of us realize the great value and blessing of our mate!


ב ' ח

Genesis 4.1 - 26

How God Forgives Sin

Improve - A Discussion About Salvation

  Video 1 and Video 2 and Video 3


Bereisheit Limood

Weekly Genesis VIDEO 


By Dr. Akiva Gamliel Belk

Dean of Jewish Studies

B'nai Noach Torah Institute, LLC

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This discussion is predicated upon Genesis 3 discussion about individual and group accountability when Adam and Eve sinned.  Some teach that when Adam Ha Reshon {the first man} and Eve Ha Reshonah {the first lady, Eve} sinned that they brought a blood offering. NOT TRUE! 


G-d Provided a skin covering from the shed serpent's skin and combined the serpent's skin with woven goats hair and woven wool  from lambs to Clothe and provide a covering for Adam and Eve.  The Lord God Did Not Shed blood from animals.   


Animal sacrifices did not begin until after the flood of Noach. For the first 1,647 years prior to the flood animals were not sacrificed. Every being was vegetarian. Taking the life of an animal was forbidden! (Genesis 9.2-5) The Tributes  of Cain and Able in Genesis 4.3 - 5 are often translated 'offerings' yet No animal life was taken. מִנְחָה Mee Nih Chawh is the Word many mistakenly translate as Offering. Yet, Minchah is a Gift a Tribute. The act of taking an animals life was not done during the first 1,648 years. There were no animal offerings and  no animal sacrifices. There were only tributes and gifts.

How do we know Able did not offer a blood sacrifice?  They did not build an altar because they were prohibited from slaughtering animals, (R' Yosief Kimchi; Tur). Rabbi Meir Zlotowitz and Rabbi Nosson Scherman, The Artscroll Tanach Series - Bereishis Vol. I(a) (Brooklyn, New York: Mesorah Publications, Ltd. 3rd Impression, 1989), p 145


In Genesis 4.3 - 5 many translators incorrectly say they brought an offering to The Lord. Cain and Able brought a Tribute to The Lord. It is for reasons like this that translators MUST be so very careful because one incorrect translation can give the wrong impression!! The jump from Offering to Sacrifice is easy to make. The jump from Tribute to Sacrifice is not. This is how misunderstandings begin. This is how pseudo doctrines begin.


Bereisheit 4.4

וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהֹוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ1:1


Genesis 4.4

And Abel also brought of the firstlings of his flock and of rich cream of it. And the Lord had respect for Abel and for his offering;


מִנְחָתוֹ

Mee Nih Chaw Toh / His Offering

מ40 נ50 ח8 ת400 ו6 = 504


לָדַעַת

Law Dah Aht / to know for sure...

Genesis 3.22 - humankind knows for sure the difference between what is right and what is evil...

ל30 ד4 ע70 ת400 = 504


Bereisheit 3.22

וַיֹּאמֶר ׀ יְהוָֹה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה ׀ פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם:  כג 

Genesis 3.22

And the Lord God Said, Behold, the man [meaning Adam and Eve] has become like one of us [meaning other Spiritual Beings having the ability] to know for sure [what is] good and [what is]evil; and now, what if he puts forth his hand, and takes also from the tree of life, and eats, and lives forever; 


As we read Genesis 4. 1-7 please pay careful attention to the highlited Words. 


Bereisheit 4.1 - 7

וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָֹה:  ב וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה:  ג וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַיהוָֹה ד וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהֹוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ ה וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו:  ו וַיֹּאמֶר יְהוָֹה אֶל־קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ:  ז הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ: 


Genesis 4.1 - 7

And Adam knew Eve his wife; and she conceived, and bore Cain, and said, I have acquired a man from the Lord.   And she again bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.  And in process of time it came to pass, that Cain brought of the fruit of the ground a Tribute to the Lord.   And Abel also brought of the firstlings of his flock and of the fat of it. And the Lord had respect for Abel and for his Tribute;  But for Cain and for his tribute He did not have respect. And Cain was very angry, and his countenance fell.  And The Lord said to Cain, Why are you angry? and why is your countenance fallen?  If you improve, you shall be accepted. and if you do not well, sin lies at the door. And to you shall be his desire, and yet you may rule over him. 


Cain, the older brother of Able gave a Tribute of spoiled flax seed to the Creator. It is understandable that Cain's / Cain's Tribute was rejected by the Lord! Cain's Tribute was NOT from the best of his vegetarian produce. Cain's Tribute was not from the first fruits of his vegetarian produce. Cain's offering was NOT rejected because it was vegetarian. It was rejected because of Cain's stubbornness, stinginess and very poor choice for a Tribute to the Creator. 

Able's Tribute was NOT a blood offering!! The Torah portion of the Bible says Able's Tribute was from the very best of his firstborn flocks. Our Sages Teach this means Able brought the finest spun wool. Able brought the finest cream and cheese. Able's Tribute was accepted because of the correct attitude in which he gave his Tribute to The Lord. 

Midrash Tanchumah states,  Cain's offering consisted of poor quality flax seed.  [Cain offered] inferior produce as a sacrifice, taking the best for himself. (Eitz Yosef} Avrohom Davis, Metsudah Midrash Tanchuma Bereishis 1 (Monsey, NY Eastern Book Press Inc. 2005) p50


Our attitude of giving to the Lord must be proper

Bereisheit 4.3 

וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַיהוָֹה1:

Genesis 4.3 

And it happened in the process of many days that he, Cain / Cain brought from the fruit of the ground a Tribute to The Lord. 

Cain brought his Tribute to the Place of the future Altar of the Bet Ha Mikdosh / The Holy Temple. This was the most Holy Place outside Gan Eden. It is the place where our Creator Took from the dust of the ground to form the body of Ha Adam. Rabbi Nosson Scherman, The Stone Edition The Chumash Travel Size (Mesorah Publications, Ltd., Brooklyn, N.Y. 2001), p. 39 

Bereisheit 4.4 

וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהֹוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ:

Genesis 4.4 

And Able / Able, He brought from the firstlings / the first born of his sheep and  from the fat [the choice of / the cream from the milk and cheese, and He, The Lord Had Regard to Able and to His Tribute. 

Bereisheit 4.5 

וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו1:

Genesis 4.5 

And to Cain's and to his Tribute there was no respect and he, Cain was angry towards [himself], and His face showed great disappointment. 

What is the difference between the Tributes? 

1.) Cain did NOT bring a choice Tribute. 

2.) Cain did NOT bring a Tribute from the first of . מִבְּכֹרוֹת .his crops, i.e 

Think of Cain like this. If a friend were to tailor a shirt for you out of left over scraps it maybe a nice shirt but it came from scraps. No matter how nice our scraps maybe and no matter how beautiful we can transform our scraps the fact remains we do not give our scraps to The Lord the Creator of The Universe as Cain did. Compare the difference. If this taylor went into a fine fabric store and purchased the finest and most costly materials with the intent of using his / her's greatest tailoring skills to design and produce the best possible shirt this would be what Able did and what Cain did NOT do. Now let's put this in perspective a little more. I have heard the stories of many children whose parents took cloth from grain sacks and made them nice clothing. I understand. At that time they could not afford more. This was NOT the situation with Cain. He could have afforded to give the best crop to the Creator but did not. Cain could have prepared and planned his Tribute instead of throwing something together for the Creator of the Universe. Cain was unwilling to give or spend. He was not generous. He was stingy. He was stubborn. He was unwilling to open his hand to the Creator let alone the poor and destitute. If one will not select the best, plan and prepare for the Creator and Judge of the Universe then what will that one do for those who are the least? Cain's lack of generosity was a sin. Cain was disrespectful to the Creator. Cain's gift was garbage. Our Sages Say Cain offered as his Tribute spoiled flax seed. This was a sin! Can we now understand why Cain's offering was rejected? Cain had issues with acknowledging and honoring the Creator. Cain's thoughts and actions were sinful.

Genesis 49.3 

Reuvein /Reuben, you are my firstborn, my strength, and my initial vigor, foremost in rank and foremost in power. 

Yaakov described why the firstborn is the choice. The first born is the cream of the crop. So in a similar way we can understand that one of the issues with Cain is he was stingy. He did not want to give the Creator anything of value. He wanted to give the Creator something that he no longer had use for. 

Let's discuss the meaning of what Ha Torah Able brought from the very best of the first born sheep.

Able brought a choice Tribute. The Word Voo May Cheh Lih Vay Hehn is deep וּמֵחֶלְבֵהֶן because of it's meaning. The root Word has several meanings which apply in this Verse. Able brought a choice Tribute. Why was Able's Tribute considered a choice Tribute? First is because Able gave serious thought to his selection. Able's Gift to the Lord was not thrown together. Able's gift was contemplated, planned and carefully prepared. There are grades of cream, cheese and wool. Able's flocks were separated. Separation is a form of Holiness! The Bih Cohr, first born of Able's cattle were בְּכֹר separated from the other cattle. The quality of the produce from the first born cattle were graded and separated. This is a higher step of holiness. Then the highest quality of the produce was carefully prepared by Able to present as a Tribute to The Lord. Able prepared the finest cream, butter, cheese and wool. This was the highest step of separation / Holiness. It was for these reasons that Able's Tribute was honored and selected. It was not a sick mangy runt or from the poorest produce from his flocks. Ha Torah equates a firstborn to the Words Yaakov / Jacob Spoke to Reuvein his first born. Let's examine his words to get a better idea of the Scriptures intent regarding a first born. 

One could also say rich cream or the fat of the Tribute because the spelling for rich cream and animal fat is the same. Yet we know it was not an animal sacrifice because the Word Minchato tells us this was a Tribute and therefore was not meat.


Abel kept his sheep chiefly for their wool (besides milk), for killing animals and eating them was forbidden... But why did the Torah say twice over, 'to Cain and to his offering and to Able and to his offering?'  We can explain this on the basis of Chazal's comment that [G-d Did Not] allow Adam to kill beasts or to consume their flesh. (He [Permitted] it only in Noah's time.)  Rabbi Zalman Sorotzkin, Insights In The Torah - Bereishis (Brooklyn, NY: Mesorah Publications, Ltd. First Edition, 1991), p33



What did The Creator Say to Cain?

The Creator Said, 'If you improve there is forgiveness..' Genesis 4.7 So we see the plan to receive forgiveness is to simply 'Improve'. However, part of improving is acknowledging the mistake. Take ownership for doing wrong. Cain would not take ownership for his sin. Therefore sin lay at his door and it consumed him. He died in his sins. He entered eternity in defiance to his sin. He perished!


Noach brought a 'Burnt Offering'. This is identified by the Word עלת Oh Loht which represents it was a bird or animal. When the Word Minchah is used it is not an animal. When the Word Oh Lam or Oh Loht are used it is an animal sacrifice.


Stone Edition

But if his means are insufficient for two turtledoves or for two young doves, then he shall bring, as his guilt-offering for that which he sinned, a tenth-ephah of fine flour for a sin-offering; he shall not place oil on it nor shall he put frankincense on it, for it is a sin-offering.  He shall bring it to the Kohen, and the Kohen shall scoop his threefingersful as its memorial portion and shall cause it to go up in smoke on the Altar, on the fires of Hashem; it is a sin offering.  The Kohen shall provide him atonement for the sin he committed regarding any of these, and it will be forgiven him; and it shall belong to the Kohen, like the meal-offering. Vayikra 5.11-13


King James Version

But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering. Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the LORD: it is a sin offering. And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest's, as a meat offering. Leviticus 5.11-13



New International Version

" 'If, however, he cannot afford two doves or two young pigeons, he is to bring as an offering for his sin a tenth of an ephah of fine flour for a sin offering. He must not put oil or incense on it, because it is a sin offering.  He is to bring it to the priest, who shall take a handful of it as a memorial portion and burn it on the altar on top of the offerings made to the LORD by fire. It is a sin offering. In this way the priest will make atonement for him for any of these sins he has committed, and he will be forgiven. The rest of the offering will belong to the priest, as in the case of the grain offering.' " Leviticus 5.11-13


 When man follows Ha Torah, Ha Torah atones for man.  How do we know this?  The Gematrias are the same.  The Torah is Perfect.  The Torah can and does atone for man.  So in the Observance of Torah we see the portrayal of atonement for man.


Vayikra 1.1 - 2 

וַיִּקְרָא אֶל־מֹשֶׁה וַיְדַבֵּר יְהוָֹה אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר1:1 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אָדָם כִּי־ יַקְרִיב מִכֶּם קָרְבָּן לַיהוָֹה מִן־הַבְּהֵמָה מִן־ הַבָּקָרוּמִן־הַצֹּאןתַּקְרִיבוּאֶת־קָרְבַּנְכֶם: ג 

Leviticus 1.1 - 2 

And He Called to Moses, and the Lord Said, to him from the Tent of Witness Saying, Speak to the People of Israel and say to them if Adam, [a man] among you brings an Offering to the Lord from animals, from the cattle, and from the sheep you shall bring everything from Aleph to Tav of your offering. 


The ָןבּרְקָ Karbon / Offering is offered at a particular place. How do we know this? '...if Adam, [a man] among you brings an Offering to the Lord...' The Offering is brought to The Lord. Where is The Lord? The Lord Spoke to Moshe from the Tent of Witnesses. Any where will not do! In Leviticus the offering is offered at the entrance to the Mishkon / the Tabernacle. This is the place where the Presence of the Lord dwells. This teaches us that there is a place for our offerings. Before offerings were made at the entrance of the Holy Tabernacle offerings were made at the place of our formation. Tributes were originally made at the place where the Lord God Formed Adam and Eve from the dust of the ground. Rabbi Nosson Scherman, The Stone Edition The Chumash Travel Size (Mesorah Publications, Ltd., Brooklyn, N.Y. 2001), p.  


Remember!


Vayikra 1.1 - 3

וַיִּקְרָא אֶל־מֹשֶׁה וַיְדַבֵּר יְהוָֹה אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר:  ב דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אָדָם כִּי־יַקְרִיב מִכֶּם קָרְבָּן לַיהוָֹה מִן־הַבְּהֵמָה מִן־הַבָּקָר וּמִן־הַצֹּאן תַּקְרִיבוּ אֶת־קָרְבַּנְכֶם:  ג


Leviticus 1.1 - 3

And He Called to Moses, and He the Lord Said, to him from the Tent of Witness Saying, Speak to the People of Israel and say to them [if Adam] If a man among you brings an Offering to the Lord from animals, from the cattle, and from the sheep you shall bring everything from Aleph to Tav of your offering.


אָדָם כִּי־יַקְרִיב

[if Adam] If a man among you brings...

א1 ד4 ם40 כ20 י10 י10 ק100 ר200 י10 ב2 =397


מִן־הַבָּקָר

From the cattle

מ40 ן50 ה5 ב2 ק100 ר200 = 397


Originally all the animals belonged to Adam. Our Sages point to Adam's ownership of all animals. Leviticus 1.2 is a reflection on Adam's ownership because it Says, '...if Adam among you brings...' We translate this is as '...if a man among you brings...' because we understand we must gain ownership of the animals from Adam. The second Gematria brings this point a little closer with the Words, 'From his animals'. Adam used to own the animals but now they are from some else's flock. The Torah Says 'from his animals'. This speaks of the ownership. Yet, Adam offered matzah. He brought Unleavened Bread to the Lord as his Tribute.


Individuals who have believed sin can only be forgiven with a blood sacrifice may now be entangled in confusion because the Truth of Genesis 4.3 - 5 is being revealed. Lets return to what David Said.


Psalms 51.17 - 19 / KJV - Psalms 51.15 - 17

'Oh Lord open my lips that my mouth may declare Your Praise. For You do not desire a sacrifice, else I would give it; a burnt offering You do not want. The Sacrifices God Desires are a broken Spirit; a heart broken and humbled, Oh God, You will not despise...'


King David Said, 'For You do not desire a Sacrifice, else I would give it; a Burnt Offering You do not want. King David is specifically speaking about a Sacrifice for his sin. He is speaking about a Burnt Offering for his sin. Dear

ones bringing a Sacrifice or a Burnt Offering does not eradicate one's sins. An individual may bring all the Sacrifices and Burnt Offerings they desire and they will NOT remove any sin if the individual is just going through a formality. Sin is forgiven by first being touched by what ones has done that is not correct... that is a mistake... that is an improper behavior... that is a sin... One has a broken Spirit. One realizes their Spirit is broken and needs repair. One is humbled by their improper action by their sin. Then one confesses their mistake to The Lord God, One makes a plan not to repeat their mistake, one offers restitution for their mistake. At this point the sinner is restored. Our Creator Instructed Cain to simply 'IMPROVE'. David taught us to acknowledge our sins to The Lord God. David taught us to be humble, i.e. to confess our errors to The Lord God. This is how sins are forgiven. This is the basis for receiving forgiveness for sin. Now let's examine the basis for this Teaching from Ha Torah.



Bereisheit 8.20

וַיִּבֶן נֹחַ מִזְבֵּחַ לַיהוָֹה וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהֹרָה וּמִכֹּל הָעוֹף הַטָּהוֹר

:וַיַּעַל עֹלֹת בַּמִּזְבֵּחַ

Genesis 8.20

And Noah built an altar to the Lord; and took of every clean beast, and of every clean bird, and offered burnt offerings on the altar.


Bereisheit 46.27

וּבְנֵי יוֹסֵף אֲשֶׁר־יֻלַּד־לוֹ בְמִצְרַיִם נֶפֶשׁ שְׁנָיִם כָּל־הַנֶּפֶשׁ לְבֵית־יַעֲקֹב הַבָּאָה מִצְרַיְמָה שִׁבְעִים:1


Genesis 46.27

And the sons of Joseph, who were born to him in Egypt, were two soul[s]; all the soul[s] of the house of Jacob, who came to Egypt, were seventy.


The point here is the word Soul is used when making reference to two souls and when making reference to seventy souls. two soul are 'One Soul'. Seventy Souls are 'One Soul' This Teaches that we are bound together. We are our brothers1keeper. We share the same bond. We share the same soul. Notice Leviticus 5.1 uses the same Word שֶׁנֶפ Nefesh / Soul as Genesis 46.27. In נֶפֶשׁ Genesis 46.27 all seventy souls are called one single soul. In part this is why on Yom Kippur we plead for our sins the sins our one soul has committed. Our Creator groups us together as if we each shared the same soul. So when we say 'If a soul sins' we are speaking both on an individual basis and a community basis. If one is poor they may gain atonement with an offering of a tenth-ephah of flour. NO BLOOD! Lets examine Leviticus 5.


Vayikra 5.1 - 13

 א וְנֶפֶשׁ כִּי־תֶחֱטָא וְשָׁמְעָה קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם־לוֹא יַגִּיד וְנָשָׂא עֲוֹנוֹ:  ב אוֹ נֶפֶשׁ אֲשֶׁר תִּגַּע בְּכָל־דָּבָר טָמֵא אוֹ בְנִבְלַת חַיָּה טְמֵאָה אוֹ בְּנִבְלַת בְּהֵמָה טְמֵאָה אוֹ בְּנִבְלַת שֶׁרֶץ טָמֵא וְנֶעְלַם מִמֶּנּוּ וְהוּא טָמֵא וְאָשֵׁם:  ג אוֹ כִי יִגַּע בְּטֻמְאַת אָדָם לְכֹל טֻמְאָתוֹ אֲשֶׁר יִטְמָא בָּהּ וְנֶעְלַם מִמֶּנּוּ וְהוּא יָדַע וְאָשֵׁם:  ד אוֹ נֶפֶשׁ כִּי תִשָּׁבַע לְבַטֵּא בִשְׂפָתַיִם לְהָרַע ׀ אוֹ לְהֵיטִיב לְכֹל אֲשֶׁר יְבַטֵּא הָאָדָם בִּשְׁבֻעָה וְנֶעְלַם מִמֶּנּוּ וְהוּא־יָדַע וְאָשֵׁם לְאַחַת מֵאֵלֶּה:  ה וְהָיָה כִי־יֶאְשַׁם לְאַחַת מֵאֵלֶּה וְהִתְוַדָּה אֲשֶׁר חָטָא עָלֶיהָ:  ו וְהֵבִיא אֶת־אֲשָׁמוֹ לַיהוָֹה עַל חַטָּאתוֹ אֲשֶׁר חָטָא נְקֵבָה מִן־הַצֹּאן כִּשְׂבָּה אוֹ־שְׂעִירַת עִזִּים לְחַטָּאת וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ:  ז וְאִם־לֹא תַגִּיעַ יָדוֹ דֵּי שֶׂה וְהֵבִיא אֶת־אֲשָׁמוֹ אֲשֶׁר חָטָא שְׁתֵּי תֹרִים אוֹ־שְׁנֵי בְנֵי־יוֹנָה לַיהוָֹה אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה:  ח וְהֵבִיא אֹתָם אֶל־הַכֹּהֵן וְהִקְרִיב אֶת־אֲשֶׁר לַחַטָּאת רִאשׁוֹנָה וּמָלַק אֶת־רֹאשׁוֹ מִמּוּל עָרְפּוֹ וְלֹא יַבְדִּיל:  ט וְהִזָּה מִדַּם הַחַטָּאת עַל־קִיר הַמִּזְבֵּחַ וְהַנִּשְׁאָר בַּדָּם יִמָּצֵה אֶל־יְסוֹד הַמִּזְבֵּחַ חַטָּאת הוּא:  י וְאֶת־הַשֵּׁנִי יַעֲשֶׂה עֹלָה כַּמִּשְׁפָּט וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לוֹ: ס [שביעי]  יא וְאִם־לֹא תַשִּׂיג יָדוֹ לִשְׁתֵּי תֹרִים אוֹ לִשְׁנֵי בְנֵי־יוֹנָה וְהֵבִיא אֶת־קָרְבָּנוֹ אֲשֶׁר חָטָא עֲשִׂירִת הָאֵפָה סֹלֶת לְחַטָּאת לֹא־יָשִׂים עָלֶיהָ שֶׁמֶן וְלֹא־יִתֵּן עָלֶיהָ לְבֹנָה כִּי חַטָּאת הִוא:  יב וֶהֱבִיאָהּ אֶל־הַכֹּהֵן וְקָמַץ הַכֹּהֵן ׀ מִמֶּנָּה מְלוֹא קֻמְצוֹ אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה עַל אִשֵּׁי יְהוָֹה חַטָּאת הִוא:  יג וְכִפֶּר עָלָיו הַכֹּהֵן עַל־חַטָּאתוֹ אֲשֶׁר־חָטָא מֵאַחַת מֵאֵלֶּה וְנִסְלַח לוֹ וְהָיְתָה לַכֹּהֵן כַּמִּנְחָה: ס  יד 

Leviticus 5.1 - 13

1  And if a soul sins, and hears the voice of swearing, and is a witness, whether he has seen or known of it; if he does not utter it, then he shall bear his iniquity. 2  Or if a soul touches any unclean thing, whether it is a carcass of an unclean beast, or a carcass of unclean cattle, or the carcass of unclean creeping things, and if it is hidden from him; he also shall be unclean, and guilty. 3  Or if he touches the uncleanness of man, whatever uncleanness it is that a man is defiled with, and it is hidden from him; when he knows of it, then he shall be guilty. 4  Or if a soul swears, pronouncing with his lips to do evil, or to do good, whatever it is that a man shall pronounce with an oath, and it is hidden from him; when he knows of it, then he shall be guilty in one of these. 5  And it shall be, when he shall be guilty in one of these things, that he shall confess that he has sinned in that thing; 6  And he shall bring his guilt offering to the Lord for his sin which he has sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin. 7  And if his means are not sufficient for a sheep, then he shall bring everything from Aleph to Tav for his trespass, which he has committed, two turtledoves, or two young pigeons, to the Lord; one for a sin offering, and the other for a burnt offering. 8  And he shall bring them to the priest, who shall offer that which is for the sin offering first, and wring off its head from its neck, but shall not divide it asunder; 9  And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar; it is a sin offering. 10  And he shall offer the second for a burnt offering, according to the prescribed order; and the priest shall make an atonement for him for his sin which he has sinned, and it shall be forgiven him. 11  And if his means are not sufficient for the acquisition of two turtledoves, or two young pigeons, then he who sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, nor shall he put any frankincense on it; for it is a sin offering. 12  Then shall he bring it to the priest, and the priest shall take his handful of it, a memorial part of it, and burn it on the altar, according to the offerings made by fire to the Lord; it is a sin offering. 13  And the priest shall make an atonement for him in regard to his sin that he has sinned in one of these, and it shall be forgiven him; and the remnant shall be the priest's, as a Meal / Minchah Offering. 


And if his means are not sufficient for a sheep

Today I went online to try and get an idea of how much sheep are selling for.  It has been decades since I lived on a farm and helped the family raise sheep. A young Ewe In the United States, a sheep weighing between 45 to 99 pounds may sell for $275.00. We are not taking into consideration the physical condition of the sheep or it's specific breed. Prices vary a lot. So how often could most of us afford $275.00 for our sins?  How often do we sin? Do we sin daily weekly or monthly? If we could purchase ritual pure sheep for just $100.00 each how much would this cost us? The point is clear.  Many would not be in a position to purchase sheep. This is why Ha Torah offers two turtledoves, or two young pigeons which are more affordable. Yet even $5.00 or $10.00 could be a lot. This is why we may offer a Minchah Offering / A flower Offering. Notice the last two Words of Leviticus 5.13. 


Bereisheit 4.4

וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו:  ו 


Genesis 4.4

And Abel also brought of the firstlings of his flock and of the fat of it. And the Lord had respect for Abel and for his offering;


Vayikra 5.13

 וְכִפֶּר עָלָיו הַכֹּהֵן עַל־חַטָּאתוֹ אֲשֶׁר־חָטָא מֵאַחַת מֵאֵלֶּה וְנִסְלַח לוֹ וְהָיְתָה לַכֹּהֵן כַּמִּנְחָה: ס  י


Leviticus 5.13

13  And the priest shall make an atonement for him in regard to his sin that he has sinned in one of these, and it shall be forgiven him; and the remnant shall be Meal / Minchah Offering. 



מִנְחָתוֹ - Genesis 4. 5


מִּנְחָה - Leviticus 5.15


Having shared this I would like to point out one of the origins for the false teachings regarding blood sacrifice. If one takes a careful look at the book of Hebrews which is part of  The Christian Writings the following is stated:


Hebrews 9:22
And almost all things are by the law purged with blood; and without shedding of blood is no remission.


The fact is most sin offering offered by individuals are Minchah Offerings! 


For whatever reason the 'ALMOST' is often missed... I have offered many examples where blood is not required to purge sin as discussed in this chapter. Our concluding point is this our Creator has always had a plan for sin.  The plan is simple. 'IMPROVE!' Our Creator's plan has nothing to do with a savior or murdering a man at Passover. We acknowledge our sin. We make a plan to change. We offer restitution. We improve. When we die we go to heaven. We do not need to worry about hell. Instead we should concern ourselves with Obedience. Judaism places the emphasis on a loving Creator who deeply cares about all His Creation. Everyone is important to the Lord. This is how salvation is received and maintained. 



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