Mattithyahu (Matthew) 19:3-9
The Parashiym also came to him, tempting him, and saying to him, Is it Lawful for a man to put away his woman for every cause? 4 And he answered and said to them: Have ye not read, that he which made them at the beginning made them male and female, 5 And said: For this cause shall a man leave father and mother, and shall cleave to his woman: and they two shall be one flesh? 6 Wherefore they are no more two, but one flesh. What את eth therefore YAH has joined together, let not man put asunder. 7 They say to him, Why did Mosheh then command to give a writing of divorcement, and to put her away? 8 He said to them: Mosheh because of the hardness of your hearts suffered you to put away your women: but from the beginning it was not so. 9 And I say to you: Whosoever shall put away his woman, except it be for fornication, and shall marry another, breaks wedlock: and whoso marries her which is put away breaks wedlock.
Ivriym (Hebrews) 1:10-12
And, You, YAHUAH, in the beginning have laid the foundation of the earth; and the heavens are the works of your hands: 11 They shall perish; but you remain; and they all shall wax old as does a garment; 12 And as a vesture shall you fold them up, and they shall be changed: but you are the same, and your years shall not fail.
Yahuchanon (John) 1:1-3
IN the beginning was the Word, and the Word was with את eth ELOHIYM, and the Word was ELOHIYM. 2 The same was in the beginning with את eth ELOHIYM. 3 All things were made by him; and without him was not anything made that was made.
1 Yahuchanon (John) 2:14
I have written to you, fathers, because you have known him את eth who is from the beginning. I have written to you, young men, because you are strong, and the Word of YAHUAH abides in you, and you have overcome the wicked one.
1 Yahuchanon (John) 2:24
Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.
2 Yahuchanon (John) 6
And this is love, that we walk after his commandments. This is the commandment: That, as ye have heard from the beginning, ye should walk in it.
Let’s take a look at the Torah as it was in the beginning:
Bere’shiyth (Genesis) 1:5
And ELOHIYM called the light Day (yom), and called the darkness Night. And the evening (erev) and the morning (boker) were the first day (yom).
This command begs the question as to what is erev, and what is boker? The passage implies that both appear during the day (that portion which has light). Is there a gap between them? It doesn’t appear so. We can establish that boker is morning, but what is erev? Is it not when the sun begins to go down?
Technically, the sun begins to set at 12:00:1 p.m. – which is to say that point immediately after high noon. Consider the words of Ivriym:
Ivriym (Hebrews) 13:8-9
YAHUSHA HAMASHIACH the same yesterday, and today, and forever. 9 Be not carried about with diverse and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited those who have been occupied therein.
Therefore, does not the day begin with erev (immediately right after high noon), because high noon (the shadow nadir) occurs with deadly accuracy everywhere on earth, but sundown – a period which would create a gap between boker and erev, is variable everywhere on earth. Such a notion changes everything, doesn’t it? But maybe, the claim that Shabbath starts at sundown may not have been the case in the beginning.
Bere’shiyth (Genesis) 1:14-16
And ELOHIYM said: Let there be lights in the firmament of the heavens to divide the day from the night; and let them be for signs, and for appointed feasts, and for days, and years: 15 And let them be for lights in the firmament of the heavens to give light upon the earth: and it was so. 16 And ELOHIYM made את eth-two great lights; את eth-the greater light to rule the day, and את eth-the lesser light to rule the night: he made the stars also.
In this mitsvah, we see that the sun, the moon, and the stars are given for signs, appointed feasts, days, and years. If you have set your year upon some other calculation, you are in breach of this command. Consider the calculation of the beginning of the day being noon. Given this calculation, at what time of the day in modern reckoning was MASHIACH crucified?
Marqus (Mark) 15:24-26
And when they had crucified him, they parted his garments, casting lots upon them, what every man should take. 25 And it was the third hour, and they crucified him. 26 And the superscription of his accusation was written over, THE KING OF THE YAHUDIYM.
Was this 9:00 a.m., or 3:00 p.m.? We will come back to this.
Let’s move on to the next mitsvah, shall we?
Bere’shiyth (Genesis) 1:29-30
And ELOHIYM said: Behold, I have given you את eth-every herb bearing seed, which is upon the face of all the earth, and את eth every tree, in the which is the fruit of a tree yielding seed; to you it shall be for food. 30 And to every beast of the earth, and to every fowl of the air, and to everything that creeps upon the earth, wherein there is life, I have given את eth every green herb for food: and it was so.
He said to them: Mosheh because of the hardness of your hearts suffered you to __________: but from the beginning it was not so.
There can be no doubt that mankind, and every beast of the earth, every fowl of the air, and everything that creeped on the earth, was given every herb bearing seed and every green herb for food. This is what is declared as food in the beginning.
Bere’shiyth (Genesis) 2:15-17
And YAHUAH ELOHIYM took את eth-the man, and put him into the Garden of Eden to dress it and to guard it. 16 And YAHUAH ELOHIYM commanded the man, saying: Of every tree of the garden you may freely eat: 17 But of the tree of the knowledge of good and evil, you shall not eat of it: for in the day that you eat thereof you shall surely die.
It looks like here that man was free to eat of every tree – it doesn’t look like there was any instruction to eat other animals in the beginning. For those who attempt to delineate this Torah from the Torah of Mosheh based upon the argument that such a Torah existed only in the Garden from which man was expelled, and therefore such a Torah is no longer applicable (or is superseded by Mosheh) then ask yourself why MASHIACH referenced the very next text:
Bere’shiyth (Genesis) 2:21-24
And YAHUAH ELOHIYM caused a deep sleep to fall upon the man, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; 22 And את eth-the rib, which YAHUAH ELOHIYM had taken from man, made he a woman, and brought her to the man. 23 And the man said: This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. 24 Therefore shall a man leave את eth-his father and את eth-his mother, and shall cleave to his woman: and they shall be one flesh.
Another mitsvah:
Bere’shiyth 3:16
Unto the woman he said: I will greatly multiply your sorrow and your conception; in sorrow you shall bring forth children; and your desire shall be to your man, and he shall rule over you.
And another:
Bere’shiyth (Genesis) 3:17-19
And to Adam he said: Because you have hearkened to the voice of your woman, and have eaten of the tree, of which I commanded you, saying: You shall not eat of it: cursed is the ground for your sake; in sorrow you shall eat of it all the days of your life; 18 Thorns also and thistles shall it bring forth to you; and you shall eat את eth-the herb of the field; 19 In the sweat of your face shall you eat bread, till you return to the ground; for out of it were you taken: for dust you are, and to dust shall you return.
Was this curse sustained? Were these mitsvoth sustained or mitigated? Let’s take a look. Consider the provisioning of the ark:
Bere’shiyth (Genesis) 6:19-22
And of every living thing of all flesh, two of every sort you shall bring into the ark, to keep them alive with you; they shall be male and female. 20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come to you, to keep them alive. 21 And take unto you of all food that is eaten, and you shall gather it to you; and it shall be for food for you, and for them. 22 This Noach did; according to all that ELOHIYM commanded him, so he did.
So, Noach made provision for he and his family and for all of the animals taken on board with food for them. However, in the very next chapter, we get a delineation for the first time between clean and unclean animals.
Bere’shiyth (Genesis) 7:1-6
AND YAHUAH said to Noach, Come you and all your house into the ark; for you have I seen righteous before me in this generation. 2 Of every clean beast you shall take to you by sevens, the male and his female: and of beasts that are not clean by two, the male and his female. 3 Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth. 4 For in yet seven days, I will cause it to rain upon the earth for forty days and forty nights; and את eth-every living substance that I have made I will destroy from off the face of the earth. 5 And Noach did according to all that YAHUAH commanded him. 6 And Noach was six hundred years old when the flood of waters came upon the earth.
Now we see that Noach, on his own accord, elected to offer a burnt offering, and thereafter, YAHUAH pledged to no longer curse the land.
Genesis 8:20-22
And Noach built an altar to YAHUAH; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. 21 And YAHUAH breathed את eth a pleasant scent and YAHUAH said: It is in my heart not to destroy or curse again את eth the land on account of the man, for the conception of the heart of man is evil from his youth; and I will not destroy again or strike all life which I made. 22 While the earth remains, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.
When considering the modification in 8:21, consider the Hebrew (Ivriyt) below:
Gen 8:21 וירח (V’y’ruach – And breathed) יהוה (YAHUAH) את (eth) ריח (rayach - scent) הניחח (h’niychoach - pleasant) ויאמר (v’y’amer) יהוה (YAHUAH) אל (el - with) לבו (labi – my heart) לא (lo) אסף (asaph – to destroy) לקלל (la’qalal – to curse) עוד (ode - again) את (eth) האדמה (ha’adamah) בעבור (b’abur – on account of) האדם (h’adam) כי (kee - for) יצר (yester – form/conceive) לב (leb - heart) האדם (h’adam) רע (ra) מנעריו (m’na’uriah - youth) ולא (v’lo – and not) אסף (asaph – to destroy) עוד (ode - again) להכות (l’ha’nakah – the strike) את (eth) כל (kole - all) חי (chay - life) כאשׁר (k’asher - which) עשׂיתי׃ (asah’yothi – he made).
It can be reasoned that from this point, the curse of the land ended, and equally true, YAHUAH appears to have acquiesced to the proposition that mankind would be taking the lives of animals for food; hence, the delineation between clean and unclean.