Devarim 14 (Deuteronomy 14)
Devarim 14 starts off with prohibitions related to the dead. Moshe tells the Children of Yisrael that they are to be a holy people. This is a commandment we are to observe to this day. Yehovah has chosen Yisrael above all the nations. There is a discussion of what can and cannot be eaten. This is a shorten list of what is found in Vayyiqra 11. Next is a discussion of tithe and where to take it. This includes the firstling of the herds and flocks. There are options if this is too far. There is a reminder not to forget the Levite.
Yehovah is used 11 times in Devarim 14.
Top
Sections:
|
|
Return to Devarim (Deuteronomy)
Return to Books of the Bible
Return to Bible Studies
For the Dead
For the Dead
Devarim 14:1
1 You the Children of Yehovah your Redeemer. You shall not cut yourselves, nor make any baldness between your eyes for the dead.
Moshe tells the Children of Yisrael not to cut themselves or make baldness between their eyes for the dead. To not cut ourselves is clear. However, to not make baldness between our eyes, may not be clear to most of us. For many of us there is little to no hair between our eyes. This has been interpreted as hair on the forehead.
We are not to do any physical disfigurement to mourn for the dead. A similar Scripture is found in Vayyiqra 19:28.
28 You shall not make any cuttings in your flesh for the dead, nor print any marks upon you. I Yehovah.
Vayyiqra 19:28 includes that one is not to print marks on them. This would be a tattoo. To some, tattoos have little meaning or significance. However, the psychology behind tattoo choices is complex and deeply personal. Tattoos can hold significant meaning for individuals and may represent a range of beliefs, values, and life experiences. As for a believer, Yehovah has expressed that no tattoo is acceptable.
The interesting thing is, in Devarim 14:1, dead is the Hebrew word מוּת mut (H4191). It is in the Bible 835 times. מוּת mut (H4191) is translated die 424 times, dead 130 times, slay 100 times, death 83 times, surely 50 times, kill 31 times, dead man 3 times, dead body 2 times, in no wise 2 times and 10 miscellaneous words. It means to die literally or figuratively.
In Vayyiqra 19:28, dead is the Hebrew word נֶפֶשׁ nefesh (H5315). It is in the Bible 753 times. Although translated a variety of words, it should be rendered soul.
It would seem that Vayyiqra 19:28 and Devarim 14:1 are not the same commandment. They are actually two parts of a single commandment. Whether for the living or the dead, one should never make markings in the flesh, cut themselves or have a tattoo.
This is one of the things the false prophets did on Mount Karmel in 1 Melakhim 18:28.
28 And they cried aloud, and cut themselves after their judgments (mishpat) with knives and lancets, until the blood gushed out upon them.
There are many prohibitions similar to what is in Devarim 14:1. In most cases, they are prohibited whether for the living or the dead. The reason for the prohibition is not as important as the obedience to the prohibition. Moshe tells us part of the reason next.
Between Our Eyes
Between Our Eyes
Devarim 14:1
1 You the Children of Yehovah your Redeemer. You shall not cut yourselves, nor make any baldness between your eyes for the dead.
When considering not making baldness between the eyes, we must look beyond the surface. Many of us do not have an extensive amount of hair between our eyes, but we do have some. To remove any hair between the eyes would require a fairly sharp blade. Moshe also told us in Devarim 6:6-8.
6 And these words, which I command you this day, shall be in your heart. 7 And you shall teach (shanan) them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up. 8 And you shall bind them for a sign upon your hand, and they shall be as frontlets between your eyes.
Teach is the Hebrew word שָׁנַן shanan (H8150). It is in the Bible 9 times. שָׁנַן shanan (H8150) is translated sharp 4 times, whet 2 times, sharpen 1 time, prick 1 time and teach diligently 1 time. It refers to the sharpening of swords and arrows. Twice it is used metaphorically of the sharpening of the tongue as in Tehilla 64:3.
3 Who whet (shanan) their tongue like a sword, bend their arrows, bitter words.
The people in Tehilla 64:3 are depicted as sharpening their tongues, similar to a sword, in preparation for attacking the innocent. In the nine uses of שָׁנַן shanan (H8150) a form of sharp is an appropriate rendering. As such, Devarim 6:7 should be rendered:
7 And you shall sharpen (shanan) your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up.
We are to sharpen the minds of our children, such that, the Word guides them through life. We are to be careful not to shave away the word as we teach by making the word of non effect. We are to be as Yeshua was in fulfilling Yeshayahu 42:21.
21 Yehovah is well pleased for His righteousness’ sake; He will magnify Torah, and make honorable.
Yeshua did not come to free us from Torah, He came to make it more glorious in our lives. We were not to disdain Torah , we were to see the beauty of it. We should do the same for our children. We should not shave it away from our focus as if it is nonexistence.
Unfortunately, this is exactly what mainstream Christianity has done for the last 1900 years. The have shaved Torah from between our eyes to make it of non effect. Now instead of serving the living God, they serve the dead god of the Harlot.
Our Responsibility
Our Responsibility
Devarim 14:1
1 You the Children of Yehovah your Redeemer. You shall not cut yourselves, nor make any baldness between your eyes for the dead.
Moshe starts off by telling the people that they are the Children of Yehovah. The nation of Yisrael is not just any nation. Yisrael has a special place in Yehovah’s heart. Because of this, we are to live up to the standards that Yehovah has set forth in Scriptures. This is our responsibility because of our unique relationship with Yehovah. It is a relationship He established and intends to bring to total fulfillment. We and our children are to fulfill this.
As a people, we have the responsibility to the Nations to demonstrate Yehovah’s standard, Devarim 4:6-8.
6 Keep therefore and do; for this your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation a wise and understanding people. 7 For what nation great, who God nigh to them, as Yehovah our God in all we call upon Him? 8 And what nation great, that has statutes and judgments righteous as all this Torah, which I set before you this day?
We are to demonstrate all the good that comes from complete and willing obedience.
Devarim 14:2
2 For you a holy people to Yehovah your Redeemer, and Yehovah has chosen you to be a peculiar people to Himself, above all the nations that upon the earth (adamah).
Peculiar is the Hebrew word סְגֻלָּה segullah (H5459). It is in the Bible 8 times. סְגֻלָּה segullah (H5459) is translated peculiar treasure 3 times, peculiar 2 times, special 1 time, jewel 1 times and particular treasure 1 time. סְגֻלָּה segullah (H5459) signifies “property” in the special sense of a private possession one personally acquired and carefully preserves. Six times this word is used to describe Yisrael relationship to God, Yehovah. Yisrael is God’s personally acquired possession that was delivered from Mitzrayim bondage. They will eventually be formed into what He wanted them to be. They have been carefully preserved and are a private possession of God. סְגֻלָּה segullah (H5459) is first used in Shemos 19:5.
5 Now therefore, if you will obey My voice indeed, and keep My covenant, then you shall be a peculiar treasure (segullah) to Me above all people. For all the land Mine.
If God chose Yisrael to be a treasure, no one can decide otherwise. God has plans for Yisrael in the future, Romans 11:25-28.
25 For I would not, brethren, that you should be ignorant of this mystery, lest you should be wise in your own conceits; that blindness in part is happened to Yisrael, until the fulness of the Nations (ethnos) be come in. 26 And so all Yisrael shall be saved. As it is written, There shall come out of Tziyyon the Deliverer, and shall turn away ungodliness from Yaaqov. 27 For this My covenant to them, when I shall take away their sins. 28 As concerning the gospel, enemies for your sakes. But as touching the election, beloved for the Fathers’ sakes.
The Children of Yisrael were to be a holy people. We were set apart from all other nations to be God’s people. Since Yehovah has chosen Yisrael above all others, no one but Yehovah could disavow this choice. Many should consider this before they declare God no longer loves Yisrael and has replaced them with the church. That is far from the truth of the Bible.
No Abominable Thing
No Abominable Thing
Devarim 14:3
3 You shall not eat any abominable thing.
One of the things that we were to do as the people of God, we were not to eat anything that Yehovah considered abominable. He will define this for us below and even more extensively in Vayyiqra 11. There are also limitations found in other parts of Scriptures.
Unfortunately for many, they have been taught that the commandments related to dietary rules are no longer applicable. Many seem to be more concerned with their bellies than their spirit, as such, they are all too willing to accept these false understandings of Scriptures. Even though Paul warned us in Hebrews 13:8-9.
8 Yeshua Messiah the same yesterday, and to day, and for ever. 9 Be not carried about with divers and strange doctrines. For a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.
We need to be less concerned with the meats and more concerned with the grace of God.
Some consider Peter’s vision in Acts 10 as permission to eat all meats. They believe that God cleansed all meats. This would be foolish to believe. There are many animals if eaten will poison an individual’s body. In some cases, it will cause one to become severely sick.
Peter himself understood that all visions must be interpreted. He was not too quick to conclude the meaning as so many do. He does tell us in Acts 10:28.
28 And he said to them, You know how that it is an unlawful thing for a man that is a Yehuda to keep company, or come to one of another nation; but God has showed me that I should not call any man common or unclean.
This was the interpretation of Peter’s vision. What is interesting, nowhere within Acts 10 after the vision is there anything related to eating. The counsel in Yerushalayim affirmed this interpretation in Acts 11:18.
18 When they heard these things, they held their peace, and glorified God, saying, Then has God also to the Nations (ethnos) granted repentance to life.
It is distressing that the very vision that opened the way for salvation for the nations, is twisted into a way to justify breaking Yehovah’s commandments and living a life of rebellion.
Others like to use 1 Timothy 4:4.
4 For every creature of God good, and nothing to be refused, if it be received with thanksgiving.
Many believe if you pray over food that is good enough. Pray over a vulture and it will still make you sick. Additionally, this is a partial though. Paul goes on to write in 1 Timothy 4:5.
5 For it is sanctified by the word (logos) of God and prayer.
To be sanctified by the word of God is a direct reference to the meats God set aside in Torah. Pray all you want, unless it is sanctified by the word, it is rebellion to eat those foods that God designates as abominable and unfit for human consumption.
Believers ought to think long and hard before going against the word of God. However, it seems their bellies rule themselves more that the Word.
Kosher Animals
Kosher Animals
Devarim 14:4-5
4 These the beasts (behemah) which you shall eat, the ox, the sheep, and the goat, 5 The hart, and the roebuck, and the fallow deer, and the wild goat, and the pygarg, and the wild ox, and the chamois.
Ox is the Hebrew word שׁוֹר shor (H7794). It is in the Bible 78 times. שׁוֹר shor (H7794) is translated ox 62 times, bullock 12 times, cow 2 times, bull 1 time and wall 1 time. It is translated wall in Bereishis 49:6.
6 My soul, come not into their secret; to their assembly, my honor, be not you united. For in their anger they slew a man, and in their self-will they dug down a wall (shor).
This is part of a prophecy for Shimon and Levi. שׁוֹר shor (H7794) should have been translated bull. This is in reference to the atrocity of their offence. שׁוֹר shor (H7794) should be rendered bull in all cases.
In Devarim 14:4, שׁוֹר shor (H7794) refers to both male and female cattle.
Sheep comes from two Hebrew words שֶׂה seh (H7716) and כֶּשֶׂב kesev (H3775). שֶׂה seh (H7716) is in the Bible 46 times. It is translated sheep 18 times, cattle 10 times, lamb 16 times, ewe 1 time and lamb + כֶּבֶשׂ keves (H3532) 1 time. שֶׂה seh (H7716) refers to a sheep. Although translated cattle 10 times, these should have been translated sheep. This is used to refer to one of the flock and will sometimes refer to a goat rather than a sheep.
כֶּשֶׂב kesev (H3775) is in the Bible 13 times. It is translated sheep 9 times and lamb 4 times. It should be rendered lamb. It refers to a young sheep.
Goat comes from two Hebrew words שֶׂה seh (H7716) and עֵז ez (H5795).
עֵז ez (H5795) is in the Bible 74 times. It is translated goat 63 times, kid + גְּדִי gediy (H1423) 5 times, kid 4 times, he 1 time and kids + בֵּן ben (H1121) 1 time. עֵז ez (H5795) refers to a goat either male or female.
Hart comes from the Hebrew word אַיָּל ayal (H0354). It is in the Bible 11 times and is always translated hart. Strong’s defines אַיָּל ayal (H0354) as a stag or male deer. אַיָּל ayal (H0354) is the intensive form of אַיִל aiyl (H0352).
אַיִל aiyl (H0352) is in the Bible 185 times. אַיִל aiyl (H0352) is translated ram(s) 156 times, post(s) 21 times, mighty (men) 4 times, trees 2 times, lintel 1 time and oaks 1 time. It represents a male sheep or ram. Many passages use אַיִל aiyl (H0352) as a figure of despots or mighty men. It seems odd that אַיִל aiyl (H0352) would be translated other than ram. However, since the Bible is figurative many times, it represents something strong and sometimes immovable. The English rendering of this word in the KJV and many other translations may not be appropriate. In several instances, אַיִל aiyl (H0352) should have been translated ram. Figuratively, this represents an individual that is strong and possibly immovable in their commitment. This could be either a follower of Yehovah or otherwise, a stubborn individual good or evil. The context would determine the intent of the person.
With this in mind, אַיָּל ayal (H0354) should not have been translated male deer. In the context of the Bible, this rendering does not clarify the intent of the Author. A deer is not a sacrificial animal, as such in many cases the figurative meaning is lost. As such, אַיָּל ayal (H0354) should have been translated ram (male) or just sheep. When studying the 11 Scriptures affected, this does not adversely affect the meaning. It actually provides clarity to the figurative meaning. Furthermore, this fits into the overall pattern of Scriptures. The rendering of ram (male) or simply sheep will be used throughout this document.
Roebuck is the Hebrew word צְבִי tzeviy (H6643). It is in the Bible 32 times. צְבִי tzeviy (H6643) is translated roe 9 times, roebuck 5 times, glory 8 times, glorious 6 times, beautiful 1 time, beauty 1 time, goodly 1 time and pleasant 1 time. צְבִי tzeviy (H6643) should always be translated deer. It is the interpretation of the translator when other words are used. The Hebrew is basically the same as when translated as an animal.
Fallow deer is the Hebrew word יַחְמוּר yachmur (H3180). It is in the Bible 2 times and is always translated fallow deer. This and the next four animals are considered unknown today by some Rabbinic sources.
Wild goat is the Hebrew word אַקּוֹ aqqo (H0689). It is in the Bible 1 time.
Pygarg is the Hebrew word דִּישֹׁן diyshon (H1788). It is in the Bible 1 time.
Wild ox is the Hebrew word תְּאוֹ teo (H8377). It is in the Bible 2 times. תְּאוֹ teo (H8377) is translated wild ox 1 time and wild bull 1 time.
Chamois is the Hebrew word זֶמֶר zemer (H2169). It is in the Bible 1 time.
Whether or not these animals can be identified is not an issue if one follows the subsequent criteria.
Devarim 14:6
6 And every beast that parts the hoof, and cleaves the cleft into two claws, chews the cud among the beasts, that you shall eat.
If an animal has the following characteristics, it can be eaten:
· Parts the hoof, and cleaves the cleft into two claws.
· Chews the cud.
If these two rules are followed, one can be assured that an animal is kosher for consumption.
Forbidden Animals
Forbidden Animals
Devarim 14:7
7 Nevertheless these you shall not eat of them that chew the cud, or of them that divide the cloven hoof; the camel, and the hare, and the coney. For they chew the cud, but divide not the hoof; they unclean to you.
There are animals that chew the cud, yet do not have a split hoof. These are: the camel, hare, coney. These are all unclean animals.
Devarim 14:8
8 And the swine, because it divides the hoof, yet chews not the cud, it unclean to you. You shall not eat of their flesh, nor touch their dead carcass.
The swine or pig divides the hoof, but does not chew the cud. This is the only known animals that has these characteristics. It is an unclean animal. Many disregard this commandments and eat pig as often as they like. They believe that all commandments can be disregarded. One ought to thoroughly study the Bible before traveling down a way of doctrine that gives one a wide berth and a selection of prohibited meats. One might consider a narrow choice when selecting meats to eat, Matityahu 7:13-14.
13 Enter in at the narrow (stenos) gate. For wide the gate, and broad the way, that leads to destruction, and many there be which go in thereat. 14 Because narrow (stenos) the gate, and afflicted (thlibo) the way, which leads to life, and few there be that find it.
These four animals are referred to in Vayyiqra 11:4-7. They are described in the order of camel, coney, hare and swine.
Water Animals
Water Animals
Devarim 14:9
9 These you shall eat of all that in the waters. All that have fins and scales shall you eat. 10 And whatsoever has not fins and scales you may not eat; it unclean to you.
As for animals in the water, they must have scales and fins. This prohibits the consumption of many aquatic species that are consumed by humans. Based on these rules shellfish are not considered clean. However, many consider these delicacies. They demand a high price at most restaurants. Regardless of what many may think, they are not kosher consumption.
We ought to take the position that if God said not to eat them, there should be no reason to eat them short of death.
Birds
Birds
Devarim 14:11
11 All clean birds you shall eat.
This starts out by telling us all clean birds may be eaten. However, Moshe does not tell us what birds are clean. Next, Moshe will list the birds that are not clean.
Devarim 14:12-18
12 But these of which you shall not eat: the eagle, and the ossifrage, and the osprey, 13 and the glede, and the kite, and the vulture after his kind, 14 and every raven after his kind, 15 and the owl, and the night hawk, and the cuckow, and the hawk after his kind, 16 the little owl, and the great owl, and the swan, 17 and the pelican, and the gier eagle, and the cormorant, 18 and the stork, and the heron after her kind, and the lapwing, and the bat.
There is a similar list in Vayyiqra 11:13-19.
13 And these you shall have in abomination among the fowls; they shall not be eaten, they an abomination: the eagle, and the ossifrage, and the osprey, 14 and the vulture, and the kite after his kind; 15 every raven after his kind; 16 and the owl, and the night hawk, and the cuckow, and the hawk after his kind, 17 and the little owl, and the cormorant, and the great owl, 18 and the swan, and the pelican, and the gier eagle, 19 And the stork, the heron after her kind, and the lapwing, and the bat.
Unclean birds are:
|
D14 |
Bird |
Hebrew |
Trans |
Strong |
Count |
V11 |
Bird |
Strong |
|
12 |
eagle |
נֶשֶׁר |
nesher |
H5404 |
26 |
13 |
eagle |
H5404 |
|
12 |
ossifrage |
פֶּרֶס |
peres |
H6538 |
2 |
13 |
ossifrage |
H6538 |
|
12 |
osprey |
עָזְנִיָּה |
ozniyah |
H5822 |
2 |
13 |
osprey |
H5822 |
|
13 |
glede |
רָאָה |
raah |
H7201 |
1 |
– |
– |
– |
|
– |
– |
דָּאָה |
daah |
– |
1 |
14 |
vulture |
H1676 |
|
13 |
kite |
אַיָּה |
ayah |
H0344 |
31 |
14 |
kite |
H0344 |
|
13 |
vulture |
דַּיָּה |
dayah |
H1772 |
2 |
– |
– |
– |
|
14 |
raven |
עֹרֵב |
orev |
H6158 |
10 |
15 |
raven |
H6158 |
|
15 |
owl |
יַעֲנָה |
yaanah |
H32842 |
8 |
16 |
owl |
H3284 |
|
15 |
night hawk |
תַּחְמָס |
tachmas |
H84642 |
2 |
16 |
night hawk |
H84642 |
|
15 |
cuckow |
שַׁהַף |
shachaf |
H7828 |
2 |
16 |
cuckow |
H7828 |
|
15 |
hawk |
נֵץ |
netz |
H5322 |
43 |
16 |
hawk |
H5322 |
|
16 |
little owl |
כּוֹס |
kos |
H3563 |
344 |
17 |
little owl |
H3563 |
|
– |
– |
– |
– |
– |
– |
17 |
cormorant |
H7994 |
|
16 |
great owl |
יַנְשׁוּף |
yanshuf |
H3244 |
35 |
17 |
great owl |
H3244 |
|
16 |
swan |
תַּנְשֶׁמֶת |
tanshemet |
H8580 |
36 |
18 |
swan |
H8580 |
|
17 |
pelican |
קָאַת |
qaat |
H6893 |
57 |
18 |
pelican |
H6893 |
|
17 |
gier eagle |
רָחָם |
racham |
H7360 |
2 |
18 |
gier eagle |
H7360 |
|
17 |
cormorant |
שָׁלָךְ |
shalak |
H7994 |
2 |
– |
– |
– |
|
18 |
stork |
חֲסִידָה |
chasiydah |
H2624 |
68 |
19 |
stork |
H2624 |
|
18 |
heron |
אֲנָפָה |
anafah |
H0601 |
2 |
19 |
heron |
H0601 |
|
18 |
lapwing |
דּוּכִיפַת |
dukiyfat |
H1744 |
2 |
19 |
lapwing |
H1744 |
|
18 |
bat |
עֲטַלֵּף |
atallef |
H5847 |
3 |
19 |
bat |
H5847 |
Notes: 1. H0344 is translated vulture in Iyyov 28:7.
2. בַּת bat (H1323) precedes the name of the bird.
3. H5322 is translated blossom in Bereishis 40:10.
4. H3563 is translated cup 31 times.
5. H3244 is translated owl in Yeshayahu 34:11.
6. H8580 is translated mole in Vayyiqra 11:30.
7. H6893 is translated cormorant in Yeshayahu 34:11 and Tzefanya 2:14.
8. H2624 is translated feathers Iyyov 39:13.
Most of the birds in the table above are only found in Vayyiqra 11 and Devarim 14. Some modern Rabbinic sources do not translate the Hebrew and will instead use the transliterations for all birds. Others will interpret these as different birds. It is unclear if the translation of the birds are accurate.
It should be noted that chicken, turkey and duck are not in either list. If one sticks to these, they are safe.
Devarim 14:19
19 And every creeping thing that flies unclean to you. They shall not be eaten.
Animals, especially insects that creep and fly, are unclean.
Devarim 14:20
20 All clean fowls you may eat.
Again the statement that all clean birds can be eaten. Because of the Hebrew, determining what is clean and unclean may be somewhat difficult. However, if one sticks with chicken, turkey and duck; they will be within the guidelines of Torah.
If one is into eating exotic foods, they will have difficulty remaining kosher. Or if one is unwilling to be satisfied with sufficient, they too will have difficulty. Eating kosher is not about variety or extremes, it is about living a life in Yehovah.
Stranger Within Our Gates
Stranger Within Our Gates
Devarim 14:21
21 You shall not eat any thing that dies of itself. You shall give it to the stranger (ger) that in your gates, that he may eat it; or you may sell it to a foreigner. For you a holy people to Yehovah your Redeemer. You shall not seethe a kid in his mother’s milk.
Stranger is the Hebrew word גֵּר ger (H1616). It is in the Bible 92 times. גֵּר ger (H1616) is translated stranger 87 times, alien 1 times, sojourner 1 time, stranger + אִישׁ iysh (H0376) 1 time, stranger + מִן min (H4480) 1 time and strangers + אֱנוֹשׁ enosh (H0582) 1 time.
גֵּר ger (H1616) refers to someone who does not enjoy the same rights as a resident. The clearest sense of the noun גֵּר ger (H1616) is seen when used of Yisrael in their sojourn in Mitzrayim, Shemos 23:9.
9 Also you shall not oppress a stranger (ger). For you know the heart of a stranger (ger), seeing you were strangers (ger) in the land of Mitzrayim.
And Bereishis 15:13.
13 And He said to Avram, Know (yada) of a surety (yada) that your seed shall be a stranger (ger) in a land not theirs, and shall serve them; and they shall afflict them four hundred years;
Moshe named his son Gershom in memory of his stay in Midyan, Shemos 18:3.
3 And her two sons; of which the name of the one Gershom; for he said, I have been a stranger (ger) in a foreign (nokriy) land.
Moshe had been exiled from both Mitzrayim and Kenaan. Avraham, Yitzchaq and Yaaqov lived as strangers in Kenaan. This meant that they had no property rights there, Shemos 6:4.
4 And I have also established My covenant with them, to give them the land of Kenaan, the land of their pilgrimage, wherein they were strangers (ger).
The גֵּר ger (H1616) in Yisrael was largely regarded as a proselyte. He was to be present for the solemn readings of the Torah showing that he was exposed to its contents, Devarim 31:12.
12 Gather the people together, men, and women, and children, and your stranger (ger) that within your gates, that they may hear, and that they may learn, and fear Yehovah your Redeemer, and observe to do all the words of this Torah.
The commandments concerning matzos applied to the stranger as well as the native, Shemos 12:19.
19 Seven days shall there be no leaven found in your houses. For who ever eats that which is leavened (chametz), even that soul shall be cut off from the congregation of Yisrael, whether he be a stranger (ger), or born in the land.
And a circumcised גֵּר ger (H1616) could keep Passover, Shemos 12:48.
48 And when a stranger (ger) shall sojourn with you, and will keep the Passover to Yehovah, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land. For no uncircumcised person shall eat thereof.
And in Bemidbar 9:14.
14 And if a stranger shall sojourn among you, and will keep the Passover to Yehovah; according to the ordinance of the Passover, and according to the judgment (mishpat) thereof, so shall he do. You shall have one ordinance, both for the stranger (ger), and for him that was born in the land.
Stranger was also included in the Feast of Yom Kippur, Vayyiqra 16:29.
29 And shall be a statute for ever to you. In the seventh month, on the tenth of the month, you shall afflict your souls, and do no work at all, one of your own country, or a stranger (ger) that sojourns among you.
The stranger was expected to observe Sukkot, Deuteronomy 16:14.
14 And you shall rejoice in your feast, you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, the stranger (ger), and the fatherless, and the widow, that within your gates.
Similar to the native, the stranger was threatened with the death penalty if he offered a sacrifice to a foreign god. The stranger was forbidden to eat blood, Vayyiqra 17:10-13.
10 And whatsoever man of the house of Yisrael, or of the strangers (ger) that sojourn among you, that eats any manner of blood; I will even set My face against that soul that eats blood, and will cut him off from among his people. 11 For the life of the flesh in the blood. And I have given it to you upon the Altar to make an atonement for your souls. For it the blood makes an atonement for the soul. 12 Therefore I said to the Children of Yisrael, No soul of you shall eat blood, neither shall any stranger (ger) that sojourns among you eat blood. 13 And whatsoever man of the Children of Yisrael, or of the strangers (ger) that sojourn among you, which hunts and catches any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust.
In contrast to the native, the stranger was allowed to eat what had died or was torn, Devarim 14:21.
21 You shall not eat any thing that dies of itself. You shall give it to the stranger (ger) that in your gates, that he may eat it; or you may sell it to a foreigner. For you a holy people to Yehovah your Redeemer. You shall not seethe a kid in his mother’s milk.
Like the native Yisraeli, the stranger underwent special cleansings, Vayyiqra 17:15.
15 And every soul that eats that which died, or that which was torn one of your own country, or a stranger (ger), he shall both wash his clothes, and bathe in water, and be unclean until the even. Then shall he be clean.
The stranger was also included in the rites of cleansing with the ashes of the red heifer, Bemidbar 19:10.
10 And he that gathers the ashes of the heifer shall wash his clothes, and be unclean until the even. And it shall be to the Children of Yisrael, and to the stranger (ger) that sojourns among them, for a statute for ever.
The laws of sexual chastity applied to the stranger as well as the native, Vayyiqra 18:26.
26 You shall therefore keep My statutes and My judgments, and shall not commit of these abominations; any of your own nation, nor any stranger (ger) that sojourns among you.
This included the Shabbas statutes and commandments, Shemos 20:10.
10 But the seventh day the Shabbas of Yehovah your Redeemer. You shall not do any work, you, nor your son, nor your daughter, your manservant, nor your maidservant, nor your beasts (behemah), nor your stranger (ger) that within your gates.
And in Shemos 23:12.
12 Six days you shall do your work, and on the seventh day you shall rest. That your bull (shor) and your ass may rest, and the son of your handmaid, and the stranger (ger), may be refreshed.
The stranger was to show the same fidelity to Yehovah as the native, Vayyiqra 20:2.
2 Again, you shall say to the Children of Yisrael, Whosoever of the Children of Yisrael, or of the strangers (ger) that sojourn in Yisrael, that gives of his seed to Molech; he shall surely be put to death. The people of the land shall stone him with stones.
Strangers also enjoyed many of the same rights as the native and was not to be oppressed, Shemos 22:21.
21 You shall neither vex a stranger (ger), nor oppress him. For you were strangers (ger) in the land of Mitzrayim.
This is repeated several times in Scriptures. The stranger is mentioned in connection with the poor, orphans and widows in Vayyiqra 19:10.
10 And you shall not glean your vineyard, neither shall you gather grape of your vineyard; you shall leave them for the poor and stranger (ger). I Yehovah your Redeemer.
In Devarim 16:11.
11 And you shall rejoice before Yehovah your Redeemer, you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite that within your gates, and the stranger (ger), and the fatherless, and the widow, that among you, in the place which Yehovah your Redeemer has chosen to place His name there.
In Devarim 24:17.
17 You shall not pervert the judgment of the stranger (ger), of the fatherless; nor take a widow’s raiment to pledge.
In Devarim 26:13.
13 Then you shall say before Yehovah your Redeemer, I have brought away the hallowed things out of house, and also have given them to the Levite, and to the stranger (ger), to the fatherless, and to the widow, according to all Your commandments which You has commanded me. I have not transgressed Your commandments, neither have I forgotten.
And in Devarim 27:19.
19 Cursed he that perverts the judgment of the stranger (ger), fatherless, and widow. And all the people shall say, Amen.
The stranger shared the sheaf left in the field and the gleanings of the olive trees in the vineyards. The stranger shared in the tithe for the poor every three years, Devarim 26:12.
12 When you have made an end of tithing all the tithes of your increase the third year, the year of tithing, and have given to the Levite, the stranger (ger), the fatherless, and the widow, that they may eat within your gates, and be filled;
He was to be treated righteously in judgment, Devarim 1:16.
16 And I charged your judges at that time, saying, Hear between your brethren, and judge righteously between man and his brother, and the stranger (ger) with him.
The six cities of refuge were for the stranger too, Bemidbar 35:15.
15 These six cities shall be a refuge, for the Children of Yisrael, and for the stranger (ger), and for the sojourner among them. That every one that kills any person unawares may flee there.
In a word, Yehovah loves the stranger, Devarim 10:18.
18 He does execute the judgment of the fatherless and widow, and loves the stranger (ger), in giving him food and raiment.
Yisrael should not oppress the stranger because they themselves were oppressed and should empathize with the stranger. The native Yisraeli was to love the stranger as themselves Vayyiqra 19:34.
34 The stranger (ger) that dwells with you shall be to you as one born among you, and you shall love him as yourself; for you were strangers (ger) in the land of Mitzrayim. I Yehovah your Redeemer.
A stranger is an individual of another land, who had moved into another land as a new residence. Frequently he left his homeland under some distress. Whether the reason for his journey was to escape some difficulty or merely to seek a new place to dwell, the stranger was one who sought acceptance and refuge. In Yisrael, a stranger could possess no land. Yet, the stranger enjoyed the special privileges of the third tithe.
Foreign and Foreigners
Foreign and Foreigners
Devarim 14:21
21 You shall not eat any thing that dies of itself. You shall give it to the stranger (ger) that in your gates, that he may eat it; or you may sell it to a foreigner. For you a holy people to Yehovah your Redeemer. You shall not seethe a kid in his mother’s milk.
Foreigner comes from the Hebrew word נָכְרִי nokriy (H5237). It is in the Bible 45 times. נָכְרִי nokriy (H5237) is translated stranger 18 times, strange 16 times, alien 4 times, strange woman 3 times, foreigner 2 times, outlandish 1 time and stranger + אִישׁ iysh (H0376) 1 time.
נָכְרִי nokriy (H5237) is something or someone that is foreign, strange or alien. It is often used as a noun, foreigner or stranger. A non-Yisraeli is a “foreigner”, Shofetim 19:12.
12 And his master said to him, We will not turn aside hither into the city of a foreigner (nokriy), that not of the Children of Yisrael; we will pass over to Givah.
The term applies to a “foreign land”, Shemos 2:22.
22 And she bare a son, and he called his name Gershom. For he said, I have been a stranger (ger) in a foreign (nokriy) land.
And “foreign (non-Yisraeli) women”, 1 Melakhim 11:1.
1 But king Shelomo loved many foreign (nokriy) women, together with the daughter of Pharaoh, women of the Moavi, Ammoni, Edomi, Tzidoni, Chitti;
In the book of Mishlei, “foreign (or strange) woman” (nokriy) becomes a technical expression for a prostitute or adulteress, Mishlei 2:16.
16 To deliver you from the strange (zarah) woman, from the foreign (nokriy) flatters with her words;
And in Mishlei 5:20.
20 And why will you, my son, be ravished with a strange (zarah) woman, and embrace the bosom of a foreigner (nokriy)?
Sometimes נָכְרִי nokriy (H5237) carries the idea of “unknown,” “unfamiliar”, Iyyov 19:15.
15 They that dwell in my house, and my maids, count me for a stranger (zar). I am a foreigner (nokriy) in their sight.
And in Tehilla 69:8.
8 I am become a stranger (zur) to my brethren, and a foreigner (nokriy) to my mother’s children.
Or even “odd” or “surprising” as in Yeshayahu 28:21.
21 For Yehovah shall rise up as Mount Peratzim, He shall be wroth as the valley of Giveon, that He may do His work, His strange work; and bring to pass His act, His foreign (nokriy) act.
נָכְרִי nokriy (H5237) should be rendered a form of foreign to distinguish it from other similar words. It represents one that does not live in the land or something outside of what Yehovah would consider in the boundaries of His Kingdom. A foreigner may be a temporary resident with no intentions of conforming to the standards of the land.
Dies of Itself
Dies of Itself
Devarim 14:21
21 You shall not eat any thing that dies of itself. You shall give it to the stranger (ger) that in your gates, that he may eat it; or you may sell it to a foreigner. For you a holy people to Yehovah your Redeemer. You shall not seethe a kid in his mother’s milk.
An animal that dies on its own is never acceptable. This is regardless of whether the animals meets any of the other requirements. Some state that an animal that dies on its own is less healthy. It really does not matter why, what matters is that Yehovah said not to eat an animal that dies of its own.
Too many seem to go to great lengths to justify the dietary laws. When in fact, there is no justification necessary for the dietary laws or any law beyond Yehovah said so. That should be sufficient for any commandment. Any positive reason is just an unrelated benefit. The real benefit comes from obedience to Yehovah, the One we are to serve.
Now if an animal does die, it can be given to a stranger in the gates. The commandment related to dead animals did not apply to the stranger, the one that dwells with the Children of Yisrael that is not a Yisraeli. Or it could be sold to a foreigner.
We should not the difference between the stranger and the foreigner.
Kid in Mother’s Milk
Kid in Mother’s Milk
Devarim 14:21
21 You shall not eat any thing that dies of itself. You shall give it to the stranger (ger) that in your gates, that he may eat it; or you may sell it to a foreigner. For you a holy people to Yehovah your Redeemer. You shall not seethe a kid in his mother’s milk.
The statement “seethe a kid in his mother’s milk” is found two other times in Scriptures. First in Shemos 23:19.
19 The first of the firstfruits of your land you shall bring into the house of Yehovah your Redeemer. You shall not seethe a kid in his mother’s milk.
Then in Shemos 34:26.
26 The first of the firstfruits of your land you shall bring to the house of Yehovah your Redeemer. You shall not seethe a kid in his mother’s milk.
These two Scriptures are the same in that instructions for firstfruits precedes the command to not seethe a kid in its mother’s milk. The third time this instruction for seethe the kid is preceded by instructions for animals that die on their own.
Seething a kid in its mother’s milk may appear to be respect of animals. However, it is more directed to how we raise our own children in the faith. If we continue to raise them in a heated fashion that is dictatorial and with anger, we will raise rebellious believers who will soon leave the faith. This will ultimately cause more problems throughout the faith.
Tithes for Yerushalayim
Tithes for Yerushalayim
Devrim 14:22
22 You shall truly tithe all the increase of your seed, that the field brings forth year by year.
There are those that state this is the second tithe. The first tithe is in Bemidbar 18:21.
21 And, behold, I have given the children of Levi all the tenth in Yisrael for an inheritance, for their service which they serve, the service of Ohel Moed.
This is the Levitical tithe, it includes Bemidbar 18:24.
24 But the tithes of the Children of Yisrael, which they offer a heave offering to Yehovah, I have given to the Levites to inherit. Therefore, I have said to them, Among the Children of Yisrael they shall have no inheritance.
The purpose of the second tithe is to be brought to Yerushalayim for the feasts. The third tithe is in Devarim 14:28-29 is for the poor. This will be subsequently discussed. Now differentiating what makes up these tithes is not clear.
Devarim 14:23
23 And you shall eat before Yehovah your Redeemer, in the place which He shall choose to place His name there, the tithe of your grain (dagan), of your wine, and of your oil, and the firstlings of your herds and of your flocks; that you may learn to fear Yehovah your God always.
This tithe is brought before Yehovah in Yerushalayim. It states that it is to be eaten. This is referring to the Priests and Levites.
Devarim 14:24-25
24 And if the way be too long for you, so that you are not able to carry it; if the place be too far from you, which Yehovah your Redeemer shall choose to set His name there, when Yehovah your redeemer has blessed you. 25 Then shall you turn into silver (kesef), and bind up the silver (kesef) in your hand, and shall go to the place which Yehovah your God shall choose.
There is a provision for those that live far away. The distance that is considered too far is not defined in Scriptures. It would more than likely be at the discretion of the individual. This eventually led to the money changers and those that sold animals in the Temple. The very individuals Yeshua took to task in the First Century.
Devarim 14:26
26 And you shall bestow that silver (kesef) for whatsoever your soul lusts (avah) after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever your soul desires. And you shall eat there before Yehovah your God, and you shall rejoice, you, and your household,
Lust is the Hebrew word אָוָה avah (H0183). It is in the Bible 26 times. אָוָה avah (H0183) is translated desire 17 times, lust 4 times, longed 3 times and covet 2 times. It means to covet or greatly desire. It does not signify either good or bad.
The silver for eating or drinking is separate from the money set aside for the tithe. Regardless, eating and drinking is to be shared among the household.
Now it is interesting that in Devarim 14, Yehovah tells us that it is permissible to drink strong drink and not eat swine. Yet any will do the opposite. Possibly many are wrong and Torah is correct.
Devarim 14:27
27 And the Levite that within your gates; you shall not forsake him; for he has no part nor inheritance with you.
When feasting as described above, one is not to neglect the Levite. They should include the Levite in their inheritance. There are several instances when we are told not to forsake the Levite. We ought to always remember those that provide the covering for us.
Tithe for the Poor
Tithe for the Poor
Devarim 14:28
28 At the end of three years you shall bring forth all the tithe of your increase the same year, and shall lay up within your gates.
This tithe is given in the third year. This would be given in the third and the sixth year on a seven-year cycle. In the seventh year, there is no tithe. This is because it is a Sabbatical Year. There is no income in the seventh year.
This tithe is discussed in Devarim 26:12-13.
12 When you have made an end of tithing all the tithes of your increase the third year, the year of tithing, and have given to the Levite, the stranger, the fatherless, and the widow, that they may eat within your gates, and be filled; 13 then you shall say before Yehovah your Redeemer, I have brought away the hallowed things out of house, and also have given them to the Levite, and to the stranger, to the fatherless, and to the widow, according to all Your commandments which You have commanded me. I have not transgressed Your commandments, neither have I forgotten.
This is considered a special tithe for the poor.
Again, we are reminded next.
Devarim 14:29
29 And the Levite, because he has no part nor inheritance with you, and the stranger, and the fatherless, and the widow, which within your gates, shall come, and shall eat and be satisfied; that Yehovah your God may bless you in all the work of your hand which you do.
We are to remember these classes of people:
· Levite.
· Stranger.
· Fatherless.
· Widow.
We remember the Levite and the strangers, because they do not have an inheritance in the land. We remember the fatherless and widow, because there is no one to represent or defend them. We are to stand in for all four categories of people and have them share in all our blessings.
This is one of the greatest blessings in life. It is to share our blessing and still have more than sufficient, because we know our source is Yehovah.
Return to Devarim (Deuteronomy)
Return to Books of the Bible
Return to Bible Studies