Shabbat Shalom, beloved of Elohiym. I pray that you, your families, and your fellowships are well and blessed on this blessed day of rest in Yeshua Messiah.
This is “The Ordination of the Levitical Priests: A Foreshadow of Good Things to Come.”
It will discuss the 66th parashah of our 3-year Torah Reading Cycle, contained in Exodus/Shemote 29:1-46.
The previous two readings were about Yah’s plans for constructing the Tabernacle and its instruments/implements of worship. These would be rough imitations of the heavenly Mishkan that Yah showed Mosheh from His holy mountain.
Today’s Reading revealed Yah’s plan for Aharon and his sons’ ordination.
Aharon and sons would present themselves at the entrance to the Tabernacle to begin their ordination.
Filling our Hands
One of the many concepts we may draw from our Reading this week is the Hebrew rite of ordination or consecration.
It carries a most curious connotation, which, when correctly translated, possesses tremendous spiritual applications. Moreover, the associated sense is “the filling of one’s hands.”
In the opening verse of our Reading, Yehovah instructs Mosheh to consecrate/ordain (I.e., qadash) Aharon and sons to serve Him as set-apart priests. Through the ceremony laid out before us in our Reading, Mosheh would, in effect, be “filling the hands” of Aharon and sons, which is to say that their entire existence would be dedicated exclusively to the service of others and unto Yah.
As an aside, it so happens that the sacrifices that would accompany this consecration/ordination ritual were referred to as “filling offerings” (Tim Hegg’s Commentary on Torah Reading 66).
The Levitical Priestly Heritage Rested Exclusively with Yehovah
So full would the “hands” of the priests of Yah be that they would not receive the coveted land inheritance that was promised to the descendants of the patriarchs, nor would they engage in any family trade as a means of income.
Moreover, Yehovah said to Aharon: “thou shalt have no inheritance in their land, neither shalt thou have any portion among them; for I am thy portion and thine inheritance in the midst of the children of Yisra’el” (Numbers/Bemidbar 18:20; LXX).
Wherefore Levi hath no part nor inheritance with his brethren; Yehovah is his inheritance, according as Yehovah thy Elohiym promised him (Deuteronomy/Devarim 10:9; KJV).
(1)The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Yisra’el: they shall eat the offerings of Yehovah made by fire, and his inheritance. (2) Therefore, shall they have no inheritance among their brethren: Yehovah is their inheritance, as He hath said unto them (Deuteronomy/Devarim 18:1-2; KJV).
Thus, their service unto Yah would result in Yah providing for all their needs. Furthermore, from a spirit and truth perspective, isn’t this exactly what our Master admonished us to do?
(31) Be not anxious, therefore, nor say, “What shall we eat, or what shall we drink, or, how shall we be covered?” (32) For after all these things do the people of the world inquire: but your Father who is in heaven knoweth that also by you are required these all. (33) But seek first the kingdom of Aloha and His righteousness, and all these shall be added unto you (Matthew 6; The Etheridge NT Peshitta).
Like the Levitical Priests of Old, Our Inheritance as Netzarim Rest Exclusively in Yehovah
Of course, this is not to say that we, as Netzarim, need not work and do what is required to provide for our families and ourselves. The apostle Shaul wrote to the Thessalonian Messianic Assembly “that everyone who willeth not to work, neither should he eat” (2 Thessalonians 3:10). But instead, our Reading suggests an understanding that Yehovah will provide for all our needs if we but dedicate ourselves to Him and His service above all of life’s concerns.
Despite the many spiritual applications one may glean from this Reading, we must recognize that it is first and foremost a foreshadowing of the Person and Ministry of our Master Yahoshua HaMashiyach (Hebrews 9:11). For indeed our Master’s hands were filled with service unto Yah and to those whom He was sent He set free from the bondage of sin and despair. Yes! He alone is our High Priest after the order of Melchizedek, interceding even today in the heavenly Mishkan (Hebrews 5:8-10; 7:25).
What I would like to do for the remainder of this discussion is to walk through the various steps of the Levitical Priesthood Ordination Ceremony and glean from them the spirit and truth applications that we, as Netzari, should recognize and apply to our respective walks with Messiah.
Step One: The Cleansing/Washing (29:4)
The first step of the priestly ordination ceremony would be for Mosheh to wash Aharon and his sons with water at the entrance to the Tabernacle (aka the “miqdash”).
When we come across mention of God’s people undergoing some form of washing in scripture, it tends to have nothing to do with personal hygiene. But instead, it is an act or action meant to transition God’s set-apart people from a state of ritual impurity to a state of ritual or ceremonial purity. You see, because Yah is holy (aka qadosh), He requires that His people be in a spiritually clean (and, to some extent, physically clean) state in order for them to be in His presence. Thus, He requires those who would come to worship Him to be in a state of ritual purity or cleanliness. (For the sake of time and not going off course in our discussion, we will put off any further discussion on the general topic of ritual purity for another time.)
Nevertheless, the washing that Aharon and his sons would undergo would be a precursor of washings that would be required of God’s people whenever they were found to be in a state of ritual impurity (e.g., when they came into contact with the remains of a dead person or animal; when they have suffered a contagious and debilitating illness such as leprosy; etc.) and they sought to worship Yah at His dwelling place (I.e., the Tabernacle or Temple). The sinfulness of general human existence would place one in a state of ritual impurity and disqualify one from entering into worship until they were made ritually pure.
On every such occasion, the ritually impure soul would be required to wash in a body of living water, often referred to as a “mikveh.” In the case of our Reading today, however, Yah ordained that Mosheh wash the candidates for ordination with water at the tabernacle entrance.
As an interesting aside, archaeologists have, over the decades, uncovered several mikveh pools and baths on the temple mount. This is evidence that being in a state of ritual purity was an inseparable part of Hebrew worship during the first and second temple periods. Moreover, even today, many synagogues around the world have mikveh pools installed on-site as a convenience for their members to enter into a state of ritual purity when they come to the synagogue to worship.
The Priestly Washing: A Foreshadow of Yahoshua’s Baptism by John the Immerser
This washing that Aharon and his sons would undergo as part of their ordination into the Levitical Priesthood foreshadowed the baptism of Yeshua Messiah.
But first, a little background is in order here.
A Levite could only be ordained to serve in the Holy Place once he reached his 30th year (Numbers 4:2-3). Luke 3:23 records that Yahoshua began His public ministry at about 30 years of age, which parallels the Levitical priestly office age requirement.
However, Yeshua was of the Tribe of Judah/Yehudah, which would technically disqualify Him from being a Levitical Priest (Hebrews 7:14). But Abba had another priesthood in mind for His beloved Son and ultimately for those who would be His (Hebrews 7:11-12). Yeshua would instead be ordained into the Melchizedekian priesthood (Hebrews 7:14-17).
Thus, the first step in that ordination process was for Him to undergo the required washing. In that day, the washing would come in the form of John/Yochanan the Immerser’s baptism.
It must be firmly understood that although John’s/Yochanan’s water immersion was for purposes of teshuvah—repentance and remission of sins (Matthew 3:11), our Master Yahoshua because He was sinless, underwent water immersion to fulfill the requirements for His entry into the priesthood:
(13) Then came Y’shua from Galeela to the Yordanan to Yochanan, to be immersed by Him. (14) But Yochanan was refusing Him and said, “I should be immersed by You, and You come to me.” (15) Then Y’shua answered and said to him, “All (it) now for as such, it is proper for us to fulfill all righteousness,” and then he allowed it (Matthew 3; AENT).
Yahoshua, our Messiah, would thus begin His ministry as our High Priest, His hands filled with service to His Father and humanity. Thus, in spiritual alignment with the Levitical Priesthood, He would be about atoning for the sins of those who would be God’s people.
The Priestly Washing: A Foreshadow of Water Immersion for God’s Covenant People
In addition to Aharon and sons’ ordination washing being a foreshadowing of our Master Yahoshua’s water immersion by John/Yochanan, I cannot help but see the parallels to the water immersion we Netzarim undergo when we come into Faith.
Why must a would-be disciple of Yahoshua Messiah undergo water immersion? Well, there are a few solid reasons why.
1. Our Master Yahoshua was water immersed by John/Yochanan the Immerser. Moreover, as His disciples, we must imitate Him in every conceivable way. And that, of course, would include being water immersed.
2. Water Immersion was required of all who came to Faith through Yeshua Messiah (as recorded throughout the Book/Cepher of Acts of the Apostles), and the tradition continued throughout the early assemblies of Messiah.
3. Water Immersion is often the conduit by which a disciple of Yeshua receives the gift and indwelling of Yah’s precious Holy Spirit (aka the Ruach Qodesh).
So, as Yah’s covenant people, we follow the example set by our Master Yeshua and undergo water immersion when we come into Faith. We do so for the remission of sins, to publicly be identified as a disciple of Yahoshua Messiah, and because it is the right thing to do.
Step Two: Aharon and Sons Don their Priestly Garments (29:5-6, 8-9)
After being washed by Mosheh at the entrance to the Tabernacle, Aharon and his sons were to put on their newly created priestly garments.
I wrote about the spiritual applications associated with wearing the priestly garments in last week’s Reading discussion entitled: “The Renewed Covenant Spiritual Application of the Levitical Priestly Garments-Thoughts and Reflections on Torah Reading 65.”
I will not rehash the content of that discussion here, but I humbly suggest that if you have yet to read that post and are so led, check out that post.
Having been made ritually pure by Mosheh’s washing, the priestly candidates were then permitted to don their priestly vestures and be ready for service unto Yah.
One cannot truly serve Yah as He requires unless they are spiritually pure/clean. Furthermore, upon becoming spiritually pure/clean through the Person and Ministry of Yeshua Messiah, we receive our holy spiritual garments, which we are tasked to maintain in a pristine state for service unto Yah.
Let us not forget, beloved: We are priests in training, and Yeshua is our Cohen HaGadol (Revelation 1:6; 5:10). Thus, it behooves us to understand the tremendous spiritual applications contained in the Reading that is before us today.
Step Three: The Anointing (29:7)
After Aharon and his sons were washed by Mosheh and dressed in their priestly garments, Aharon would receive the anointing for His High Priestly office with oil.
Our Reading tells us that Yah tasked Mosheh to apply the anointing oil to Aharon’s head.
Mosheh’s pouring of the sacred anointing oil upon Aharon’s head during the ordination ceremony (referred to as “meshuchim”) served to consecrate or dedicate or set apart Aharon for service as a High Priest or Cohen Gadol.
Although not explicitly mentioned in scripture, the use of oil to anoint the Levitical High Priest, a Hebrew prophet, or a king of Yisra’el, is linked to and foreshadowed the gift and indwelling of the Holy Spirit (aka, Ruach HaQodesh).
The renewed covenant parallel here as it relates to the anointing of Aharon and the Holy Spirit descending upon our Master Yahoshua just after His baptism is striking.
When our Master Yahoshua emerged from the waters of His baptism by John the Immerser, Yah’s Spirit (aka, His Ruach) “descended like a dove upon Him” (Matthew 3:16; cf. Isaiah 11:2-3; 42:1-7; 61:1).
Furthermore:
(13) And when the accuser had finished all his temptations, he departed from His presence for a while. (14) And Y’shua returned in the power of the Spirit to Galeela…(Luke 4:13-14; AENT).
The actual work of the Kingdom requires Abba’s Spirit to dwell upon and within His chosen ones. Among a great many things, the Father’s Ruach empowers, authorizes, encourages, teaches, leads, guides, protects, and sets His chosen ones apart from the rest of the world for His exclusive service. Like Aharon, the anointing was an intricate, inextricable element of Yahoshua’s ordination or consecration to His priestly office of Cohen Gadol after the order of the Melchizedek (Psalm 110:4; Matthew 17:1-9; Hebrews 5:6; 6:20; 7:17).
It was a common occurrence that the Holy Spirit would be poured out upon the first-century saints upon them receiving water immersion (John 1:33; Acts 2:38-41; 10:47-48; 11:16-17). When some of us are water immersed, we receive the gift of the Holy Spirit. Others, such as Cornelius (Acts 10:45), receive the essential baptism of the Ruach HaQodesh (aka the Holy Spirit)—or the anointing–at another time during the believer’s walk with Messiah. This is to say, Yah determines when one will receive His anointing or His precious Spirit.
As priests in training (Revelation 1:6; 5:10), like our Master before us, we receive the Holy Spirit—Abba’s anointing—so that we may be of exclusive service to Yah and His Kingdom.
Step Four: The Sacrifices and Offerings
The next multi-faceted step in Aharon and sons’ ordination ceremony involved 3-sacred sacrifices/offerings.
Beginning in verse 10, Mosheh is instructed to provide a bullock for a vicarious sacrifice offering as an essential part of the ordination ceremony.
This vicarious sacrifice was meant to atone for and expiate the sins of Aharon and his sons. One cannot have access to and serve Yah unless they are spiritually pure (unless their sins are first atoned for and expiated).
Aharon and sons would be instructed to place their hands upon the head of the bullock just prior to the animal being killed. This is an essential element of a vicarious sacrifice. The placing of the hands of the offerers upon the head of the innocent victim (in this case, the bullock) symbolized the transference of the offerers’ sin guilt upon that animal. Then the animal is slaughtered and some of the blood that will be collected is smeared upon the altar’s horns and poured out or dashed upon the altar’s base.
The Young Bull (aka bullock) served as a Chatat. A Chatat was a “Sin Offering“. A Chatat served to atone and expiate the unintentional sins of the offerer. This offering was only worthwhile if the heart of the offerer was repentant. The term “Chatat” is derived from the term “Chayt,” which means to miss the mark.”
The fat of the chatat would be recovered and burnt upon the brazen altar as a sweet aroma unto Yah.
The rest of the bull’s remains were to be burned outside the camp as a sin offering. This is, of course, a direct foreshadowing of the once and forever atoning sacrifice of our Master Yahoshua Messiah. Like the chatat sacrifice, our Master’s crucifixion/sacrifice would be carried out outside the city of Yerushalayim.
Hebrews 9:22–And almost all things are by the law purged with blood: and without shedding of blood is no remission (KJV).
In addition to the bullock sacrifice, Mosheh would provide two unblemished rams as sacrifices for the ordination.
The first One Ram would serve as a Burnt Offering (29:15-18). It too would be a vicarious offeringcalled an “Olah“. This offering, or “Olah,” was meant to represent the offerer’s complete submission to Yah’s Will. We’re talking about complete submission to Elohiym: A dying to self for the service of Elohiym. Thus, the entire offering would be rendered unto Yah, and the offerers would have no part of this offering.
This olah was a foreshadowing of Yeshua’s complete and unwavering submission to the will and service of His Father, even until death:
(5) Let this mind be in you, which was also in Messiah Yeshua: (6) Who, being in the form of Elohiym: (7) But made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: (8) And being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross (Philippians 2; KJV).
Thus, this reality must serve as the Renewed Covenant believer’s example: Dying to self and dedicating oneself to the exclusive service of Yah, even unto death.
We get a sense of intimate closeness with the Creator of the Universe when we speak of the “olah” offering. In some English translations, this offering is called an “ascension offering“. The term “olah” is derived from the same root word as “aliyah” which means to either migrate to Yisra’el or for one to ascend to the Bema (podium) to say a blessing over the Torah. In the olah, the sacrificed animal’s blood is applied to the altar (for the expiation of sin), and then the animal remains are burnt on the brazen altar.
Again, from a renewed covenant perspective, the ascension offering foreshadows that the renewed covenant believer must place on the altar and render unto Yah. We are talking about those sins and life baggage from the believer’s life “that so easily besets” him or her from truly serving (Hebrews 12:1). All that besetting baggage and sin must be burned up entirely upon the spiritual altars of our hearts. We must give everything up for the service of our eternal Master.
The second Ram’s sacrifice/offering is referred to as the “ram of ordination” or the “tenuphah” vss. 22 and 27. Its blood would be collected and applied to Aharon and sons: specifically to their right earlobes, right thumbs, and the big toe of their right feet, as well as it was to be sprinkled upon their garments along with some of the anointing oil. The remaining blood would then be thrown against or sprinkled around the base of the brazen altar. All but the breast of the animal’s remains, along with a grain offering, would be rendered unto Yah: First as a “wave offering” and then as an “ascending smoke offering” for a sweet savor unto Yah; an offering made by fire unto Yah. The breast portion of this sacrificed ram, along with the remaining grain offering that sat in a basket at the entrance to the Tabernacle, would be waved before Yah and consumed by Aharon and his sons. This meal was considered to be holy by Yah. Moreover, because of its holiness, Yah required that all of it be consumed by His chosen ones before morning. That which was not eaten had to be burned.
The “tenuphah” or “wave-offering” would symbolize Yah’s acceptance of the offerings that were rendered unto Him by His people. Yah Himself described these offerings as being of “a sweet-smelling aroma” to Him.
This offering also symbolizes Yah’s acceptance of Aharon and his sons into service as His set-apart priests. Their entering into service was pleasing unto Yehovah.
Where is the spiritual application here? A wonderful foreshadowing of the “tenuphah” here is seen in the “bat kol” of our beloved Master:
(16) And when Y’shua was immersed, He arose at once from the water and heaven was opened to Him, and He saw the Spirit of Elohiym which was descending like a dove and it came upon Him. (17) Behold, and a voice from heaven (I.e., a “bat kol”) that said, “This is My beloved Son in whom I am pleased” (Matthew 3; AENT).
While He yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, “This is My beloved Son, in whom I am well pleased; hear ye Him” (Matthew 17:5; The Transfiguration; KJV).
Just as it was imperative that Aharon and his sons be formally approved for their priestly assignments, so was it imperative that Yah formally approve our Master Yahoshua to assume His priestly ministry. Moreover, of course, He was profoundly approved in the hearing of many witnesses.
Again as priests in training, we are shown to be approved by Yah through that which He does in us and through us. Yah’s work in each of us is evidence that Yah has accepted us as His chosen vessels (Philippians 1:6; 2 Thessalonians 2:17; Hebrews 13:21).
Thus, it behooves each of us to routinely assess the state of our covenant relationship with Yehovah. Is He perfecting us for His service? Are good works being performed through us and within us? If so, then Yah is pleased with us and has accepted us as His priests in training, His Kingdom servants.
The Apostle Paul advised his young protege Timothy to always be on guard and present himself as one approved unto Yah, a workman that need not be ashamed, and who consistently divides the Word of Truth (2 Timothy 2:15). And so, we too must do likewise in our daily walk with Mashiyach. Allow Yah’s Spirit to work in us to transform us into the spitting image of His illustrious Son so that we may serve Him and His glorious Kingdom.
The Application of the Blood
Beginning with verse 20, we learn that some of the blood of the “tenuphah” was to be applied to the right ears, thumbs, great-toes of the right feet, and garments of Aharon and sons. The application of the blood of the “tenuphah” to the ears, hands and feet of Aharon and sons is symbolic of “dedication, or sanctification unto HaShem” (Tim Hegg; Torah Reading-66 Commentary).
As with Aharon and sons, we, as priests in training, must avail our ears always to be open and receptive to the voice of Yehovah. Throughout Torah, Yah commands His chosen ones to “Shema” (I.e., hear, listen, and obey) Him (Deuteronomy/Devarim 5:1; 6:3-4; 9:1; 20:3).
As with Aharon and sons, we, as priests in training, must commit ourselves to the work of the Gospel. Our hands must be filled with service unto Yehovah our Elohiym. Otherwise, what good are we? Yah is counting on us to do the work He has set before us.
Moreover, as with Aharon and sons, we as priests in training must be ever so-ready to do what Yah directs us to do. Our activities should always be sanctioned and sanctified unto Yah, and he must always be our focus and guide. This, in every sense of the phrase, foreshadows what it means for the Netzer of Yehovah to “die to self” (Matthew 26:39; John 8:28, 38; 14:10, 31). That is, to deny ourselves entirely for the service of Yehovah. To live exclusively by our Faith.
I touched upon this concept of dying to self in Part 2 of my discussion entitled: “The Place Where Obedience and Faith Intersect: The Righteous Shall Live by Faith.” I humbly invite you to either listen to or read that post if you have not already done so.
Moreover, let us not forget that the blood of our Master Yahoshua Messiah, as applied to the Heavenly Mercy Seat in the Heavenly Mishkan, cleanses us from all unrighteousness (1 John/Yochanan 1:9; 1 Peter/Kefa 1:2-7).
The blood of our Master Yeshua Messiah, in concert with the anointing of Yah’s Spirit, consecrates the renewed covenant saint for service.
Step Five: The Prize
A portion of the sacrificed “tenuphah” would be provided to Aharon and his sons for a scrumptious meal. This, of course, is in keeping with what we addressed earlier in this discussion, whereby Yah provided for all the needs of the Levitical Priests, including choice meals.
In a significant way, this foreshadowed the prize awarded to Yeshua for His Messianic work. For Yeshua remained faithful in His duties and priestly office, even to His ignominious death (Hebrews 12:2). And because He remained perfectly faithful in His duties, Yah lavished Him with privilege and honor and a Name above all names (Philippians 2:10; Hebrews 1:13).
Consequently, as friends of Yeshua Messiah, we have a similar joy awaiting us in the world tomorrow if we endure to the end (Matthew 24:13; Mark 13:13).
Step Six: A Seven-Day Ordination (29:35-46)
The consecration of the Levitical Priesthood would last some seven days. Each of those 7-days, a bullock was to be sacrificed for a sin offering, and its blood would be applied to the altar for atonement, anointing, and sanctification purposes.
The altar was considered holy unto Yah. Furthermore, whatever touched it was also considered holy unto Yah.
Each day 2-yearling lambs, along with a grain and drink offering as an ascending smoke offering, would be offered unto Yah. One lamb in the morning, the other in the evening. Both are offered in the same manner as a perpetual ritual.
Moreover, Yah promised that if we continued in the Ways He specified, He would meet and speak to us and dwell among us and be our Elohiym. Thus, Yah would sanctify the Tabernacle, the altar, and Aharon and his sons.
I believe the consecration ceremony that would last for seven days is symbolic and foreshadows the sanctification process that we all must experience in our walk with Messiah. The 7-days of ordination represent a Netzer’s lifetime. Our training, learning, and service unto Yah (I.e., the sanctification process) take a lifetime to complete. Moreover, thus, it behooves us as His chosen ones-His priests in training—to make the most of the time we spend in the sanctification process. We have but this one life to give to Yah.
I am fondly reminded of an old gospel song that expresses this sentiment:
“Only one life, so soon it will pass…
Only what’s done for Christ will last.
Only one chance to do His Will.
So give to Jesus all your days,
It’s the only life that pays…
When you recall, you have but one life” (Chorus of Only One Life by Lanny Wolfe).
Closing Thoughts and Reflections
This parashah is undoubtedly a shadow picture of the Person and Ministry of Yahoshua Messiah. We will be most blessed if we pay particular attention to the intricacies of the priestly ordination process/ritual outlined here.
However, as priests in training under the High Priestly leadership of Yeshua Messiah, we would be remiss if we did not glean from the particulars of this parashah that is required of us as candidate priests unto Yah here on this earth.
First, the natural, then the spiritual (1 Corinthians 15:46). Yeshua declared that those who would be true worshipers of Yehovah would worship Him in spirit and in truth (John/Yochanan 4:23-24). For Yah is not interested in those who go about their lives worshiping Him simply by the letter of the law. The one who loves Him with their whole being and who has died to self is the one Yah draws near to (James/Ya’achov 4:8; Hebrews 10:22).
As disciples of Yahoshua Messiah who have been called to an exceeding righteousness (Matthew 5:20), we are to imitate Him at every level. Furthermore, as He came to serve His Father and, in so doing, serve humanity, we are blessed and privileged to serve, having our hands filled.
May you have a blessed and overcoming week of service unto Yah, beloved.
Shabbat Shalom. Shavu’atov. Take care.