Ki Tavo means “when you enter” and begins with a variety of agricultural regulations that take effect once Israel has entered Canaan. Other regulations, such as that of tithing, are further instituted in the 26th chapter. 26 also contains a veiled rebuke from Moshe to the previous generation as he points out how good the land was, just as Abba YHWH commanded but this was not accepted as fact by Israel. As 27 opens, the Israelites will then hurl blessings from Mount Gerizim and curses from Ebal, as we spoke at length about earlier. The curses are a re-statement of the prohibitions in the Ten Commandments. The blessings for obedience then follow suit in chapter 28 and a very extensive category of curses for disobedience follows for the rest of that chapter. Chapter 29 begins with Moshe on a hopeful note, restating how Abba YHWH has been with them all even while being chastised, to get ready for this great moment of entering the Promised Land.
Ki Tavo means “when you enter” and begins with a variety of agricultural regulations that take effect once Israel has entered Canaan. Other regulations, such as that of tithing, are further instituted in the 26th chapter. 26 also contains a veiled rebuke from Moshe to the previous generation as he points out how good the land was, just as Abba YHWH commanded but this was not accepted as fact by Israel. As 27 opens, the Israelites will then hurl blessings from Mount Gerizim and curses from Ebal, as we spoke at length about earlier. The curses are a re-statement of the prohibitions in the Ten Commandments. The blessings for obedience then follow suit in chapter 28 and a very extensive category of curses for disobedience follows for the rest of that chapter. Chapter 29 begins with Moshe on a hopeful note, restating how Abba YHWH has been with them all even while being chastised, to get ready for this great moment of entering the Promised Land.
Ki Teze means “when you go out” as in terms of when Israel confronts her enemies on the battlefield. One main war regulation is given at the start, and that is what to do with a woman taken captive from the nations that a Jewish man wants to make a wife. From there other requirements about marriage under other circumstances follow that have nothing to do with war. Many other marital and purity regulations follow for the remainder of this portion.
Ki Teze means “when you go out” as in terms of when Israel confronts her enemies on the battlefield. One main war regulation is given at the start, and that is what to do with a woman taken captive from the nations that a Jewish man wants to make a wife. From there other requirements about marriage under other circumstances follow that have nothing to do with war. Many other marital and purity regulations follow for the remainder of this portion.
Shoftim means “judges” and Deuteronomy 16:18 begins with the command to appoint them. The Torah had suggested that these courts had to be established to resolve general disputes (Exodus 21:22, 22:8) but only here do we find the specific command to set these courts up in every city, probably because prior to this time they were not close to being settled in the land. Other warnings to kill idolaters in their midst follow along the lines of Deuteronomy 13 but lacking the provision that they do so even if predicted signs and wonders come true from the idolater’s mouth.
Still other restatements of how courts should issue rulings, the roles of witnesses and the residing of the Levites with each tribe’s territory follow. Various other legal matters relating specifically to accidental death and serious injury are addressed in the remainder of the portion with a small break dedicated to rules of war. It is in this section that deals with an unsolved murder that a cow’s sacrifice is used for atonement, but even though the text does not directly state it, this cow is in fact the red heifer.
Shoftim means “judges” and Deuteronomy 16:18 begins with the command to appoint them. The Torah had suggested that these courts had to be established to resolve general disputes (Exodus 21:22, 22:8) but only here do we find the specific command to set these courts up in every city, probably because prior to this time they were not close to being settled in the land. Other warnings to kill idolaters in their midst follow along the lines of Deuteronomy 13 but lacking the provision that they do so even if predicted signs and wonders come true from the idolater’s mouth.
Still other restatements of how courts should issue rulings, the roles of witnesses and the residing of the Levites with each tribe’s territory follow. Various other legal matters relating specifically to accidental death and serious injury are addressed in the remainder of the portion with a small break dedicated to rules of war. It is in this section that deals with an unsolved murder that a cow’s sacrifice is used for atonement, but even though the text does not directly state it, this cow is in fact the red heifer.
Here is something very special: A 20-minute conversation between me and Dr. David Capes, the Director of the Lanier Theological Library in Houston. It’s a friendly and candid exchange about the role of Aramaic as a biblical language and its importance in The Apostolic Writings. We also talk about my latest biblical project that I started working on at Lanier: The Ancient Torah and what makes it so special.We even touch on the role of Judiasm within Christianity.
Re’eh means “see,” and it begins with that great summary of the covenant: I set aside two ways for you, blessing and cursing, life and death. Shortly afterwards, a number of regulations about the place for Abba YHWH’s Name—Yerushalayim though no one other than Abba YHWH knows that yet—are given. Some kosher regulations are restated or clarified and the law of the seventh year servant release is given and explained. The portion wraps up with a restatement of the Hebrew festivals.
Re’eh means “see,” and it begins with that great summary of the covenant: I set aside two ways for you, blessing and cursing, life and death. Shortly afterwards, a number of regulations about the place for Abba YHWH’s Name—Yerushalayim though no one other than Abba YHWH knows that yet—are given. Some kosher regulations are restated or clarified and the law of the seventh year servant release is given and explained. The portion wraps up with a restatement of the Hebrew festivals. Keep Reeding
We have huge update for you about the 2027 Eternal Torah Calendar! This year I finally received the help I needed and the Eternal Torah Calendar you know and love (hopefully anyway) is now an app. I am currently beta testing the app, so it is not available for use or purchase just yet. But I can tell you it works beautifully and it has flawlessly processed data in seconds that would take me weeks to do. I am currently showing you here the first of three “modes” that look most like what you are all familiar with (January 1-December 31) but there are two other modes I might make available as time goes on. One of these is the new “Hebrew view” which starts the calendar at Abib 1, whatever Gregorian date that is in a given year and ends on the last day of Adar or Adar 2. A third mode is the tribal count, showing the dates for the 12 tribes of Israel, beginning with Judah 1 at the start of spring. We have also added Jubilee and Land Sabbath dates. To find out if this year is a shemittah (it’s neither) go to Abib 1 and it will be there if applicable. The database of astronomical data is huge, from 1600 CE to 2500 CE! And so , without further ado, here’s the 2027 ETC!
Click This Link to Download the 2027 ETC!
“Ekev” means “because” or “if only.” Following the theme of last week’s parsha of Va’etchanan, Moshe continues his urgent pleas to this current generation to realize that they are honor-bound to continue in the covenant originally granted to their fathers and that they, in a limited sense, share blame with their fathers for what went wrong. However, the positive side is also great in that they, unlike their fathers can inherit the Promised Land “if only” they obey and repent!
“Ekev” means “because” or “if only.” Following the theme of last week’s parsha of Va’etchanan, Moshe continues his urgent pleas to this current generation to realize that they are honor-bound to continue in the covenant originally granted to their fathers and that they, in a limited sense, share blame with their fathers for what went wrong. However, the positive side is also great in that they, unlike their fathers can inherit the Promised Land “if only” they obey and repent!