Commentary on Revelation 14 / Part 1 Introduction

Read these notes together with the notes on the surrounding chapters of Revelation on the Hearing Seven Thunders site.

Revelation 14 (KJV adapted)

14 And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads.

1. A vision of spiritual reality - where Mount Zion in heaven and earth are one…which takes place outside time and eternity…in the mind and communion of the Word of God. This is the key to understanding this whole vision. This is what is meant by “heaven” in the context of these visions which begin in chapter 4. The 144,000 are not seen on earth, neither in time nor in eternity, but are seen always in visions in the heaven of heavens. This is the place of this revelation, the place where the Mashiach of Israel, sits at the right hand of God, the place where he has appeared as a Lamb standing before the Throne of God, and now appears standing on Mount Zion.  Though God is rightly called the Eternal One, God’s eternity has no beginning as well as no end. Now there is also an eternity that has a beginning, while it has, together with God, no end. This eternity is the eternity of time having been redeemed and transformed in Mashiach. So, eternity itself has now become something created in relation to time, and God, while his presence is in time and eternity, is himself outside of all that is created, either in This World of time or The World To Come, which is the world of eternity.  His Word is the power that forms eternity and is the Word of Eternity entered into Time.  In His Word is His Thought, the true spiritual reality.  And from that true spiritual reality we are shown this vision...
2. …where the 4 camps of Israel’s 12 tribes are camped with Mashiach on Mount Zion, which is seen, in the mind and communion of the Word of God, as in the case in Ezekiel’s vision of the Temple, which is also seen in the mind and communion of the Word of God. We will see that the Lamb and the 144,000 are on Mount Zion as a personal embodiment of the Temple of God.
3. It is not that Ezekiel’s vision is a vision in time or in eternity, but that it is the "blueprint", the print in holy light, for God’s Temple in time and in eternity.  In time the Temple is built according to the accommodations of God, which must be made for the sake of mercy and grace.  In eternity the Temple is built according to the rectifications of those accommodations, which are accomplished through the outworking of God’s Torah mercy and grace, in accordance with his Torah justice and righteousness. This "blueprint" is called the Torah of Mashiach, the Wisdom of God as spoken of in Proverbs 8.
4. In the foreheads of the 144,000 is the complete rectification of their knowledge that was damaged by the sin of Adam, this is the knowledge of God personally, that is, the true knowledge of his Name.
5. Having said this, we are left only with asking what the meaning and significance is of Mount Zion in the Torah of Mashiach.  And we then can ask what it is that is being revealed to us in this vision of Mashiach in the form of the Lamb on Mount Zion with the 144,000.

² And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:

1. The voice which Yochanan has already heard, which is the Divine Voice, but before always in context of revelations in time and eternity, now in a context outside time and eternity.  Therefore the Voice is itself at first the vision.  Each phase of this vision outside time and eternity is itself a vision revealing the mind and communion of the Word of God. 
2.  In this second phase the Voice of God is itself the vision and is therefore accompanied by the harps of the harpers of heaven, introducing the next phase of the vision.  All of the seven thunders of that voice are hear in one great thunder. This vision shows that the vision of the seven thunders and the vision of the 144,000 are one vision.

³ And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.

1. The harpers who harped in accompaniment with the Thunder of God’s Voice, now sing the song of Israel’s eternal redemption, the song of the salvation of the world, the song of the revealtion of the true name of Israel’s Father and God. This is the whole revelation that is given through the revelation of Yehoshua HaMashiach.  This singing of this song by the harpers of heaven is the third phase of this vision, which, while it is one phase of the vision of the Lamb and the 144,000 on Mount Zion, is also like a vision in itself.  
2. This song of Israel’s redemption and the world’s salvation is a version of the Song of the Lamb and of Moshe which is only heard outside time and eternity, here in this place where the Lamb and the 144,000 are together on Mount Zion.
3. What does this say about the nature of the 144,000, about the way in which they prophetically repersent Israel?  And what does this say about the relationship between the Lamb and Israel?  Everything in time and in eternity hinges upon the relationship between the Lamb and Israel.  Here, at this point in the Revelation of Yehoshua HaMashiach, when the truth about the Beast and the works of the Beast have been revealed, the secret  of the relationship between the Lamb and Israel, which was concealed at the time of his death and resurrection and ascension to the right hand of God, is being made known.

⁴ These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.

1. The question has been raised, what does this vision say about the 144,000 and their representation of the relationship of Israel and the Lamb?  If in the mind of the Word of God the 144,000 are virgins, then in the mind of the Word of God it is Israel who is a virgin.
2. If the 144,000 follow the Lamb wherever he goes, then in the mind of the Word of God, Israel follows the Lamb wherever he goes.
3. If the 144,000 are the firstfruits to God and the Lamb redeemed from among the children of Adam, then, in the mind of the Word of God, Israel is the firstfruits to God and the Lamb redeemed from among the children of Adam.
4. Having said this, we are left only with a deeper question of why Israel is represented as the 144,000.  We began to see the answer to this question in chapter 7.  Now we will see the answer more fully.

⁵ And in their mouth was found no guile: for they are without fault before the throne of God.

1. This is the final phase of this vision, which concerns the testimony of Israel in accordance with the Scriptures to the One God and His Torah's Good News.  Like the other phases of this vision, this phase is like a vision in its own right.  Before the 144,000 were described in terms of their attributes, revealing their identity in their prophetic representation of Israel.  In this phase their accomplishement is described.
2. If in the mouths of the 144,000 there was found no imperfection before God and the Lamb, then in the mind of the Word of God there is found, by the Judge who sits upon His Throne, no imperfection in Israel’s testimony given on the witness stand before the nations and before the angels of heaven, concerning the truth of God and his Anointed One.
3. We will see the significance of this being revealed to us in this place.

⁶ And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,

1. Having left the vision of the Lamb and the 144,000 on Mount Zion in the place of spiritual reality beyond time and eternity, in the mind of the Word of God, with the fulfillment of the Scripture that Israel is Hashem’s witness, we come immediately to a new vision of angel, coming from eternity into time with the everlasting Good News of God to announce to the world.  For this is the testimony given by Israel in the mind of the Word of God.
2. We see that this Good News is preached to "every nation, and kindred, and tongue, and people".  This is the designation of those to whom it was said Yochanan would again preach, having eaten the Little Scroll.
3. We now will consider what that means.

⁷ Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

1. We have reference again to that place in time when time no longer is dominate in its own domain but eternity has become dominate there in the domain of time.  This is the hour when judgment is come, the time of the sounding of the seveth shofar.  From here we will see the revelation of that judgment.  And therefore from here there is nothign left but for the world to repent and to hear the testimony of the 144,000, which brings from beyond time and eternity the witness of Israel’s redemption in the Lamb of God from among the nations, and makes that testimony known in this hour of judgment in all the earth.
2. The purpose of this testimony of Israel is that the whole of creation should repent and turn again, as in one Adam, to the fear of Hashem Elohim and to his praise.

⁸ And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

1. How can this happen, even before Jerusalem is fully united with her Mashiach upon the earth?  It can happen because, invisible to the world, she has already turned to embrace him in her heart, as recorded in Revelation 12:13, and because now, with the ascent of the Beast the truth of the evil one in the world is out in the open, so that Babylon has lost her power, which is the power of the lie. For she was given this power to chastize Israel, to help the work of the Spirit of God in bringing her to repentance toward her Mashiach.  And now that work is accomplished.  Therefore Babylon’s power is taken away from her.
2. And because Babylon’s power, which she used through the deceptions of secrecy, is taken away from her she is now to be held openly accountable for seducing all nations into her service against God and against the Jews.

⁹ And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,

1. The dethroning of Babyon leaves only the Beast in power on the earth, and now all people will be held to be accountable without excuse in turning away from God to serve the god of this world.
2. At the very time of the fall of Babylon, which comes through the destruction of the system holding Israel in captivity in blindness to her redemption in Mashiach, the evil one will shift his control of the world to the mark of the beast, through the image of the beast, as has been discussed.

¹⁰ The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:

1. As has been said, because at this time there will no longer be any room for confusion or pretence but every person on earth will stand either openly against the God of the Bible or in repentance toward Him, a final judgment upon the nations will come upon the whole earth.
2. The aftermath of the judgement upon the nations, when Israel has openly been redeemed from her sins and from captivity among the nations, is that there will be no place anymore for repentance for those who, even like Esau seek it with tears, once they see Israel’s glory, if they have chosen under the leadership of the Lying Messiah to graduate from replacement theology to full blown outright enmity with God’s Two Witnesses.

¹¹ And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

1. Once bottomless pit of foolishness and embarrassment for having worshipped the Beast is revealed throughout all the universe, those who are guilty of this choice will torment themselves with their own shame, so that there will be no help for them.
2. Just as the Nazis sent the Jews up in smoke to the heavens, so they and all who follow in their spirit to worship the Beast, so Mashiach, seated at the right hand of God, shall smell the scent of the torment with which they torment themselves without relief.
3. We have read that all the world, that is, a majority of people in all the nations of the world, will worship the beast, taking the mark and number of the beast.  In this ‘apocolyptic’ context worship is to be understood as a comprehensive concept.  Whatever one gives their loyalty to and whatever one gives one’s heart and mind to, whatever one believes in and commits one’s life to and invests one’s industry in, that is worshipping. Projecting today’s society, we could say, anyone who chooses to be in the consumer society of the Beast, where the Beast and all the Beast stands for is the ‘product’ that is consumed, worships the Beast.  Likewise, we can project the devices of our science and technology today to create a near future picture that can explain, in the form of a picture, why those who take the mark of the Beast will not be able to repent.  By, for example, forming a picture of the mark of the Beast as being a computer-human interface, joining all human minds directly to the Image of the Beast as a global AI hub robotically embodied, we can see how the human being could in this way be dehumanized beyond redemption. It was through just such an organic interface with fallen angels that the human being was dehumanized beyond redemption at the time of the great flood, when only eight souls were saved.

¹² Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

1. It is first that the people who God has made holy have waited for this day of truth, which the world will experience as a day of open rebellion and great tribulation.  It is second that when that day comes the people who God has made holy will overcome the world and the evil one by faith in the promise of Mashiach, whom they know and whom they await to come from heaven.
2. These ones who God has made holy are, in the vision, represented in heaven by the 144,000, and in the unfolding days and years they are all Torah observant Jews who attach themselves to the True Tzaddik, the True Righteous One, that is to say, to Mashiach; and it is all those children of the nations also, who attach themselves to the tzitzit of the Jews, saying, “Let us go with you, for we have heard that God is with you! (Zechariah 8:23).

¹³ And I heard a voice from heaven saying unto me, Write, Blessed are the dead who die in the Lord from now on: Yes, says the Spirit, that they may rest from their labours; and their works follow them.

1. Martyrdom has always brought the greatest blessing.  Now it will bring its greatest blessing, because the truth is out in the open in all ways.
2. To live in the Spirit of Mashiach is also to be a martyr, and not only to die in testimony to the faith.  This has always been true, but at the time of the judgment, it will be true even more than before.  The evil one, dwelling in the hearts and minds of all who take the mark of the Beast, not being able to destroy the Woman or her anointed Child, will pull whatever of her children apart limb from limb on a scale far greater than has happened at any time except in the Nazi Holocaust.

¹⁴ And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.

1. The vision of the Lamb has become a vision of the Son of Adam.  For now, while he is yet in the place of the vision of the mind of the Word of God that is beyond time and eternity, he is acting not in the capacity of redeemer of Israel from her sins but of redeemer of Israel from the bondage of the nations, that is, as judge of the nations.
2. Yochanan describes him as one like unto the Son of Adam because, at first, he is not fully certain in viewing the vision whether this, indeed, is the Son of Adam.  And this occurs because he is not yet revealed on earth in his glory, coming openly from Heaven.  Yochanan is hindered slightly in suddenly seeing the Mashiach in his role and form as the Son of Adam, when he has become accustomed in the vision to seeing him in the visions of the Revelation as the Lamb that was slain.  Nevertheless, the very vision of the Lamb with the 144,000 on Mount Zion has come to show us that the time is come for Mashiach to begin to take on the role of Judge.

¹⁵ And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.

1. Because of this, “the time is come”.
2. The harvest of the Gentiles, leading to the turning to Moshe of corproate Jerusalem, and the removal of the veil…leading to the vision of the seven vials…. All of these things and more will be heard by those able to hear what the seven thunders said, due to their communion proceeding underground through the ages with the apostle Yochanan.
3. The earth is ripe because it has been cultivated by the Word of God through all the generations of history and the seed, of the Torah's Good News of Israel and Her Messiah, has in many places sprouted and taken root.

¹⁶ And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.

1. …as we will see when this vision comes from beyond time and eternity into the domain of eternity and into time.
2. And as it was first envisioned beyond time and eternity in the mind of the Word of God, so it shall be on earth.

¹⁷ And another angel came out of the temple which is in heaven, he also having a sharp sickle.

1. ...the angel over those who will come with the vials…
2. The series of angels come one after the other as if it is all one vision, but again, each one is in content like a vision in its own right.
3. Here the angle appearing with a sharp sickle confirms that God, who gave this Revelation, would have us know that nothing remains to prevent His judgment coming in full upon the nations.

¹⁸ And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.

1. …this angle has the office of mitigating the judgment for the sake of the children of the Woman…
2. Now that the time of judgment between Israel and the nations is come, “the grapes are fully ripe”.  Looking at the same picture through another window, the “wheat” will be harvested, and the “tares” will be gathered up to be cast into fire.

¹⁹ And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God.

1. So it will be…  All the chief angels for the time of judgment have announced their readiness to perform their assignments.  We therefore now see the vision of the harvesting of the earth that will take place in the hour of the judgment of the nations and the redemption of Israel from the Egypt of its own Adamic nature and the Egypt of the the Adamic nature of all nations.
2. The wrath of God is not against Adam, but against the rebellion of Adam. Were it against Adam, no soul would be saved; not even "the elect”, the Chosen People, Israel, would be saved.  But because God turns His wrath against the rebellion of Adam and not Adam, Adam is corporately saved in the salvation of the nation of Israel, and all who bless themselves by coming under the wings of Jerusalem and of the Mashiach of Zion are saved from that wrath which is to come.

²⁰ And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.

1. …this is to describe the coming judgment as being the full measure of judgement…
2. The winepress of wrath is trodden everywhere on the globe, but not in the city of Jerusalem, so far as that city has repented and turned to God and to His Lamb.
3. In this vision taking place in the heaven of heavens a poetic picture is portrayed of all the armies of the nations surrounding Jerusalem on horseback.  This is to represent the war of rebellion that has been waged against God and against the revelation of His Mashiach from the beginning.  As soon as the sickle of the Son of Adam is swung, the trampling out of the winepress of the wrath of God against that rebellion is immediately shown as being accomplished in terms of all the armies of the nations which have, in every way, come up against Jerusalem, being turned into a lake or sea of blood, extending for about 200 miles all around the city.  This red sea of blood is so deep as to drown not only the last Pharaoh’s armies but also his horses as well.

But I Am Prayer

Psalms 109

David speaks in the voice of the Son of David, the Mashiach to come, whom he calls the נַצֵּחַ  the Preeminent One.

Foreseeing the expression of the opinion of the natural human thought concerning Mashiach, David describes it as the essence of falseness and hatred.  He pictures it articulating itself in scorn or treacherous flattery and other multitudes of false expression and false claims concerning him. David speaks of Mashiach saying his response is singular: “I am prayer!”  

And this is Yehoshua, whose only response to the opinion and judgment of him by the nations and by the carnal side of his own people through all centuries was to pray for Jerusalem, saying, “Father, forgive them, for they do not know what they are doing!”  — and to pray, "Father, into your hands I entrust my spirit!"

Psalms 109: 1-5

1 Be not silent, O  God of my praise!
2 For wicked and deceitful mouths are opened against me,
speaking against me with lying tongues.
3 They encircle me with words of hate,
and attack me  without cause.
4 In return for my love they accuse me,
but I  am prayer.
5 So they  reward me evil for good,
and hatred for my love.

Revelation 4 - paraphrased with inline interpretive notes

After I had seen and heard these things, a door opened into heaven. The same voice I had heard speaking to me before like a trumpet then said to me,
"Come up here!  I will show you the things that must take place afterwards".

Instantly I was in the Spirit, and I saw [the appearance of] One seated on a throne in heaven. The appearance of the One sitting on the throne was like jasper and carnelian stone, while an emerald rainbow circled the throne. Around the throne were twenty four thrones of elders. Twenty four elders sat upon them, wearing white robes and golden crowns of victory.

Flashes of lightning, rumblings and peals of thunder came from the throne. Directly in front of the throne were seven blazing torches [as in a seven branched menorah] these [lights] were the seven spirits of God.  Approaching the throne was something like a sea of glass, like clear crystal.

Adjacent to the the throne in each direction there were [joined as one] four living creatures, all of them having eyes in front and behind. Of the four living creatures, one was like a lion, another like an ox.  A third had a face like that of Adam. And the fourth had the head of an eagle [appearing] as though it were in flight. 

Each of the four living creatures had six wings [being able to move  and carry the throne in every direction] and [individually and together] they possessed eyes to see in every direction.  Day and night the four living creatures never cease to say, “Kadosh, kadosh, kadosh Adonai Elohei-Tzva’ot, asher haya v’hoveh v’yavo!" [Holy, holy, holy is the Lord God of Hosts, who was and who is and who is to come!”]

At those times when the living creatures give glory, honor, and thanks to the One who sits upon the throne, who lives forever and ever, the twenty four elders bow down and worship the One who lives forever and ever.  

They throw their crowns of victory down in front of the throne and say, "You are worthy, our Lord and God, to [be the One recognized to] have [the] glory, honor, and power, [in salvation] because you created all things; they came into existence and were created because of your will."

<> Revelation 5 >

Knowing

Holy Blessed One
Your Presence is love
I cannot know without You
I cannot learn without You
I cannot think without You
Adam tried to know without You
but learned only to be faithless
Our every thought now circles endlessly
in self-centredness
How can we be forgiven?
How can we be restored to You?
How can we expel from our soul the fruit
of the tree of the knowledge of good and evil?
How can we think again only with You?
How can we learn again only with You?
How can we know again only with You?
How can we enter with You into Your rest?



See this poem in expanded layout here:

https://sway.com/6yg135fSDjQzWRZt

Our Approach to Knowledge and Our Repentance #1

The first human approach to knowledge was to attempt to know the essence of all things on our own, apart from obedience to God, apart from the help of God — to know the good and evil of all things. Therefore we come now to the final consequence of this process, which is as it must be, all out war with God.  For even though it is only God's mercy that continues to sustain our existence, we make war with God, now in every way we can, trying ourselves to be God.

Our approach to knowledge in the Garden of Eden was to attempt to be the great hero for all creation, to obtain the essence of all knowledge, to know the good and evil of all things, on our own, to take responsibility to give eternal perfection to all creation. This is the way that seemed right to us but its end is death.

We have been following this way that leads to death ever since. We cannot correct ourselves from this action, from this process of seeking by means of our own intellect alone to possess the knowledge of the essence of all things, the good and evil of all creation, the knowledge that we think contains all wisdom and understanding. We cannot correct ourselves from trying to make our own intellect the God and Master of all things. We cannot change ourselves from being what we have made ourselves to be: the thieves of Divine understanding. We have destroyed ourselves. But there is One whose love sustains us despite ourselves.

How has this One sustained us? He has transformed the knowledge of good and evil into that which transcends itself.  What does this mean?  He has revealed His own understanding of good and evil, the understanding of good and evil which is possessed by the Creator, which transcends the knowledge of good and evil which has destroyed our intellect.  This is His wisdom to reveal this higher Divine understanding.

In acquiring in the isolation of our own intellect the knowledge of the essence of all creation, the good and evil of all creation we acquired the knowledge of the essence of ourselves and ourselves knowing ourselves in isolation in endless reduction.  We have made our knowledge of ourselves to be infinitely alone.  We have destroyed ourselves through endlessly knowing ourselves knowing ourselves, with no escape of knowing ourselves through God, through God's knowing us.  For we rejected God's knowledge of us by disobeying His commandment and eating the fruit of the tree of the knowledge of good and evil, attempting to acquire all knowledge with our own intellect alone.

Now God has revealed the hope of our salvation in revealing His own understanding in His own wisdom as the Creator of the good and evil of all creation, including His creation of Adam.  In this His revelation of His own mind, He has attached us to Himself.  Only by being and by remaining attached to Him through His revelation can we be saved from the death of our lonely self-knowledge, caught in the hell of infinite endless reduction. This revelation from God is His revelation of the Anointed One of Israel.

THE GRAND FEAST

Shemos: 22:30

Sources: Midrash Tehillim 766, Torah Shleimah p.147

The Torah warns: "Do not eat flesh torn off in the field by a predator. Cast it to the dogs". (22:30)

Rabbi Berachia said in the name of Rabbi Yaacov: "If someone eats animal flesh torn off by a predator, he will be judged by Hashem". But if he keeps this mitzvah, then a grand feast will be prepared for him. When Moshiach comes - He will eat the Livyoson fish and special meat, as it says: "And you will eat food and be satisfied". (Joel 2:26)

http://www.congregationlubavitch.org/page.asp?pageID=%7B33101C19-832E-41C2-B722-7A63D9D4AAD2%7D

What is the meaning of this feast? This commandment is given to the nations of Noah. It is given to restrain the lust of devouring G-d’s creatures. Should humans become no different from predators the hope of Mashiach could not shine through them to all creatures.

The livyoson, like a dragon of the sea, is a symbol of the very nature of the earth and its ecology in the absence of G-d’s immediate and personal presence. This is due to Adam’s sin. The poetic image of feasting on the livyoson is the promise of all creation being resotred to a state that is equal to and greater than that which would have been had Adam never sinned. A choice to east in a manner that is in contrast to that which the predators are forced now to eat can be a choice to testify to this hope and faith in the promise of Mashiach in the Torah and Scriptures.

The Corner of Your Field

Lev. 23:22 You shall not remove the corner of your field, neither shall you gather the gleanings of your harvest.

A Comment On The Israel Bible
"This Biblical imperative is still practiced in Israel today. Each season, farmers throughout Israel leave over millions of pounds of produce from the fields which are then collected by volunteers and distributed to poor people all over the country."
Read more at http://theisraelbible.com/bible/leviticus/chapter-23/verse-22#sFeViLLfzXAJYEXO.99


Proverbs 11:26 He that withholdeth corn, the people shall curse him.

The Israel Bible comments:
The Bible commands the Israelites to set aside a certain portion of their crops, grown in the Land of Israel, for the poor . The corners of their fields, the forgotten sheaves and the grains that fall during harvest are all left for the needy (Leviticus 19:9-10, Deuteronomy 24:19).
Read more at http://theisraelbible.com/bible/proverbs/chapter-11/verse-26#s3i4V2JcAuFppHC8.99

Lev. 19:9 And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest.
10 And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am Hashem your God.
Deuteronomy 24: 19-20
19 When thou reapest thy harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go back to fetch it; it shall be for the stranger, for the fatherless, and for the widow; that Hashem thy God may bless thee in all the work of thy hands.
20 When thou beatest thine olive-tree, thou shalt not go over the boughs again; it shall be for the stranger, for the fatherless, and for the widow.
24:20 When you beat your olive-tree:

The Israel Bible Comments:
Just as food must be left in the fields for the poor during the time of the harvest, so too fruit must be left on the trees. In describing the process of removing the fruit from the olive tree, the verse says “when you beat your olive tree.” Olive trees were harvested by beating the branches with a stick, causing the olives to fall to the ground. According to the Sages, this hints to the blessing of abundance in the Land of Israel. There will be so much produce that the farmers will only need to harvest what falls off with the beating of the tree branches; they will not need to bother to climb a ladder in order to reach what was left at the top! What remains on the tree is left for the poor and needy.

Read more at http://theisraelbible.com/bible/deuteronomy/chapter-24#wxS5odwWkP4hL3Cc.99

Mahx Note:
The corner of the field in this commandment is only the corner of the field in the Land of Israel. Nevertheless, the clear principle of leaving “the corners” of what G-d provides for us for the poor is a principle that we can clearly understand that G-d would desire to see followed anywhere. To do so because it is G-d’s expressed will for the Land of Israel is very near to the spirit of direct obedience to the commandment itself. But how can this be done? One cannot obey a commandment, in its spirit anymore than in its letter, according to one’s own ideas.

It is essential to look more closely at what is given as this commandment in the Torah. Indeed, there is more than one commandment about leaving behind a measure of one’s harvest of G-d’s blessing for the poor. These commandments can, however, in essence, be seen to be one commandment.
There is the commandment to leave the corners of the field no matter what the crop. Then there is the commandment to leave behind any gleanings that fall in the field, and the commandment not to go back and fetch any sheaf left in the field. There is also the commandment not to strip the vineyards bare, not to go over them a second time, but to leave grapes for the poor. And there is the commandment not to remove all the olives from the olive trees, but to leave some for those who are without other resources.

All these commandments are like one principle being commanded. This principle does not take away from the specifics of each commandment as spelled out to the letter. Rather, the principle adds them together and thereby adds to them. How so?

From understanding the principle, that it is G-d’s will to provide for the stranger and the poor out of the blessings with which he blesses whomever he blesses is to realize that there are “corners” to the Land of Israel itself through which G-d wills to provide for all the spiritually poor strangers of the nation who would take hold of the “corners of the garments” of the children of Israel to go with them to worship the G-d of Jerusalem.

Just so, there are no limits to G-d’s will to bless those who seek his blessing through Avraham, in accordance with his promises to Abraham, to Yitzchak and Yaakov. Therefore, anyone who will seek to leave a portion of the blessings they have recieved for the poor, and do so because G-d commanded this of the children of Israel, will be shown a way of doing this in holiness to the pleasure of G-d.