Shalom!
I pray that you had a meaningful and blessed Sabbath.
What follows are my thoughts and reflections on Torah Reading 81 of our 3-year Torah Reading Cycle on this mild, but peaceful Sabbath in North Texas.
Parashah 81
Leviticus 8:1-36–The Ordination of Aharon and his Sons into the Levitical Priesthood
Alter points out that in this week’s reading, Moshe has moved us from delineated, individual mitzvot/regulations/commandments/ordinances, to that of a story narrative. That story narrative is that of the official “Inauguration of the Sanctuary (Tabernacle) Service.” This inaugural service, if you will, spotlighted the “consecration of Aharon and his sons.” It is a carry-over from Exodus/Shemote 28-29.
Important Themes to Reflect Upon
This parashah sheds light on a number of important spiritual themes that have both a historical emphasis and application, as well as a spirit and truth foreshadowing if you will, emphasis and application:
- Atonement and Propitiation and Reconciliation
- Consecration
- Holiness
- Duty and Obedience and Service
- Sacrifice
Re-cap of Exodus/Shemote 28-29
Torah previously records the planning and fashioning of the elements of this auspicious Levitical Ordination Ceremony. In Exodus/Shemote, chapters 28 and 29, it is recorded that Moshe receives orders from Yehovah to separate out from the nation Aharon, and his sons Nadab, Abihu, Eleazar, and Ithamar, for purposes of ministering unto Him as priests. Commensurate with this having Aharon and sons serve Yah as His priests, artisans were to fashion “holy garments,” with a special focus on Aharon as Cohen HaGadol and his vestments being special, for “glory and for beauty.”
So, most of chapter 28 and even portions of chapter 40, consists of instructions for the fashioning of Aharon’s and his sons’ “holy garments.” The precise design and composition of their holy vestments would consecrate/separate them from the peoples of the nation for service, exclusive to Yehovah. And then, chapter 29 outlines the ordination service that was to be held for the Aharonic Priestly line. And so, in our Torah Reading for this week, Moshe records the actual enactment and manifestation of the instructions that were given to him back in Exodus/Shemote 28 and 29.
Gathering the Nation to Witness the Ordination
The opening verses record that this ordination service was performed in the viewing of the congregation of Yisra’el, who assembled at the entrance to the Tent of Meeting. Moshe explains that this ceremony that he was about to perform in their presence was commanded by Yehovah (vss. 2-5). Presuming Moshe meant what he wrote when He wrote “all the congregation at the door of the tent of meeting” in verse 3, it must have been a sight to behold: the greatest gathering of souls in one place–100’s of thousands–to witness this consecration/ordination.
J. H. Hertz, in his commentary on this passage, notes that one of the reasons Yehovah commanded Moshe to assemble all the people to witness this ordination, was to ensure that all the tribes of the nation understood “who was who in the zoo,” so to speak (“Torah-Haftarah;” pg. 435). In other words, Yehovah, through this national viewing of the ordination//consecration would be informed that Yehovah Himself established this priesthood. This being the case, there should be no reason for jealousy among the clans/tribes. For Yah chose Aharon and his sons to serve in this most intimate office of worship. Later on, the Korah incident will highlight that jealousy over the right to serve in the priestly office by Aharon and his sons, exclusively, could not entirely be satisfied. For the heart of man is indeed desperately wicked.
The Candidates for Priestly Service
Yehovah selected Aharon and his biological line to serve as His elect servants, operating from the Tabernacle–Yehovah’s chosen dwelling place.
It should be noted, that although Aharon was of the Tribe of Levi, not all descendants of Levi would operate and serve in the Tabernacle in the holy work of reconciliation/atonement/propitiation. Only Aharon and his descendants were given that privilege. The other descendants of Levi were given priestly duties that were not directly connected with worship, such as those who transported and tended to the upkeep of the Tabernacle and its elements and implements.
Aharon and his sons were to function as facilitators of reconciliation. In other words, because humanity naturally exists in a sinful state (i.e., they are ritually impure), their impure state causes them to be “estranged” from Yehovah (Tim Hegg; “Parashah 81 Commentary; pg. 53). Why? Because Yehovah Himself exists “in perfect holiness and will not-cannot–be contaminated by impurity” (ibid). Consequently, in order for humans to commune with their holy Creator, they must be made clean. In other words, their sins must be dealt with. The sin of the one who seeks to draw nigh unto Yehovah must be atoned for or propitiated. When this is done, reconciliation can be made between Yehovah and humanity.
Aharon and his descendants were selected by Yehovah to effect this reconciliation, through the Levitical Priestly Office. They, in particular the Cohen HaGadol (aka the High Priest), would serve as intermediaries between Yehovah and the people of Yehovah. This of course foreshadows the High Priestly office and role that our Master Yahoshua fulfills in the heavenly Mishkan even today.
But before Aharon and Sons could facilitate reconciliation between Yehovah and the people, they themselves had to be made clean. Their sins had to first be atoned for so that they would be eligible to be Yah’s priests. And the ordination ceremony that our reading today entails encompasses this very thing: Aharon and sons being made ritually suited to their priestly office duties.
The Candidates for Ordination Washed
The service began, as is always the case when consecrating those who would be exclusively dedicated to the service of Yehovah, by washing their bodies. Here, Moshe washes his brother, Aharon, and his sons (vss. 6-10; cf. Exodus/Shemote 29:4). Although this passage does not mention it, it is most likely that the washing of Aharon and his sons took place at the “brass laver” that was situated between the Tent of Meeting and the Brazen Altar (reference 30:18-21).
Hertz insists that the washing of Aharon and sons in this particular case–that being their consecration into the priesthood–required them to be completely immersed in water for a full body washing (i.e., mikveh). Now, this is what I first thought reading when I read this passage. However, I find nowhere that these were mikvehed in preparation for their consecration. Is it possible they were mikvehed. I believe so. It’s just not recorded here.
It’s conceivable that their entire bodies were washed from the waters of the Brass Laver. The text indicates that Moshe washed them before the Tent of Meeting, which would suggest that they were not submerged nude in a body of living water as common to the act of being mikvehed.
Donning the Holy Priestly Garments
He then clothes them in their finely fashioned priestly garments that were created back in Exodus/Shemote 28 (vss. 7-9).
Tim Hegg, in his commentary on our Reading, notes the importance of the priestly garments to the office and duty of the Cohen (aka the Levitical Priest). As Hegg so aptly points out: “The garments of the priests bespeak their duties and office” (pg. 53).
Hegg also pointed out something in his discussion of this reading that I had missed in my studies of this passage, and that I found absolutely fascinating. He pointed out that in terms of the holy garments, there is NO mention of shoes/sandals of any type. This is highly suggestive that the ancient Levitical Priests operating in the Tabernacle, went about their duties barefooted. Why? Because foot ware naturally bare impurities, that if brought into the presence of Yah, would contaminate the holy ground in which Yah’s presence dwelt. So, shoes were likely not permitted to be worn by Aharon and sons during the course of their priestly duties in the Mishkan (i.e., the Tabernacle).
This of course hearkens back to Moshe’s first personal, direct encounter with Yehovah at the burning bush on the Mountain of Elohim. If you recall that pivotal story, as Moshe is said to have turned aside to see the burning bush, Yehovah instructs him to “Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground” (Exodus/Shemote 3:4-5; KJV).
Anointing the Priestly Candidates
Moshe then anoints the Tabernacle, its implements, and Aharon and sons, with the set-apart anointing oil, the composition of which is recorded in Exodus/Shemote 30: 23-25 (vss. 10-13; cf. Exodus/Shemote 30:26; 40:9-10). Here in this passage, the anointing oil was poured upon Aharon’s head (vs. 12). The Cohen HaGadol was especially singled out in the portion and manner in which he was anointed. Later on in our text, Aharon’s sons would be anointed with this same oil by means of it being sprinkled upon them.
It was the Cohen Gadol (i.e., the High Priest, Aharon) who received the special anointing, indicative of the central role he and his office played in the work of reconciliation. Hegg describes this accordingly:
“Thile the ordinary priests were his (i.e., the High Priest’s) helpers, the ordination ceremony shows clearly that reconciliation of the sinner is fully in the hands of the High Priest” (Hegg; pg. 54). And certainly, this understanding foreshadows the central role Yeshua plays as our High Priest in the great work of redemption and reconciliation.
This ritual of anointing the elements for worship was consecrative (i.e., to set that which the oil is applied apart from any other thing or individual) in nature.
Clearly, the anointing oil that is used to consecrate those whom Yah sets apart for service unto Him is a foreshadowing of the ministry of the Ruach HaKodesh (aka the Holy Spirit). Rav Shaul described the Holy Spirit from this perspective accordingly:
“…you also (i.e., his Ephesian readers), when you heard the Word of Truth, the Gospel of your salvation, and believed in Him (i.e., believed in Yeshua HaMashiyach), were sealed (Greek of “hagios,” which means to be set-apart; most holy thing) with the promised Holy Spirit” (Ephesians 1:13; ESV).
“…grieve not the Holy Spirit of Yehovah, whereby ye are sealed unto the day of redemption” (Ephesians 4:30; KJV modified).
“Who hath sealed us, and given the earnest of the Spirit in our hearts” (2 Corinthians 1:22; KJV).
Every true Netzer/disciple of Yahoshua Messiah is anointed–consecrated–set apart for the service of Yehovah. May we all recognize the immense enormity of this Truth. For we are set apart unto Yehovah for good work and to glorify Him on the earth. Praise Yah!
The Sacrificial Elements of the Ordination Ceremony
Next, the ordination ceremony entered into a multi-offering sacrificial phase.
This phase of the Ordination Ceremony illustrates the importance of sacrifice to reconciliation. The shedding of innocent blood is central to reconciliation. And the High Priest must be at a place, ritually and spiritually speaking, to facilitate reconciliation. A ritually unclean High Priest cannot effect the work of reconciliation. Thus, reconciliation must be made for him first.
The difference between our High Priest, Yeshua HaMashiyach, and a Levitical High Priest, is that Yeshua was sinless. Thus, there was NO NEED FOR ATONEMENT FOR HIM. Therefore, His atoning death on the execution state was for humanity exclusively.
Additionally, the sacrificial elements of this ceremony had to be followed precisely as Yehovah laid it out to Moshe. This translates, of course, into the understanding that there is only one way to true reconciliation today. And that is through the Person and Ministries of Yahoshua HaMashiyach.
First, Moshe brings forth what Altar refers to as an “Offense Offering” bull, which is vicariously (i.e., Aharon and sons lay their hands upon the head of the bull) sacrificed on behalf of Aharon and his sons (vs. 14). Most every other English translations refer to this specific offering as “the bull for the Sin-Offering.” Its purpose was to directly address the sins of Aharon and his sons. It served to cleanse them of their sins. Obviously, before these could serve in their holy capacity as set-apart priests unto Yehovah, they themselves had to be holy. Thus, the vicarious nature of this sacrifice, as a simple act of faith and obedience, conferred the sins of these priestly candidates upon that innocent animal. Hertz suggests that Aharon and sons would have, in laying their hands upon the bull, confessed their sins before Yehovah (Torah-Haftarah; pg. 436).
The animal’s blood was collected, no doubt in a sacred vessel. A portion of that blood was “smeared” onto the horns of the Brazen Altar. Another portion of the collected blood was poured out onto the base of the Brazen Altar. This application of the blood of the “Offense Offering” served two purposes: (1) It consecrated, and most importantly, (2) it ritually cleansed the Brazen Altar from all impurities; impurities that no doubt would have been transferred to it by the sins of those who constructed and set it up and just the filth of the world (vs. 15).
The fat of this sacrificed bull was burnt upon the now consecrated and ritually cleansed altar (vs. 16).
The remainder of this sacrifice was burned in its entirety outside the camp (vs. 17). Why wasn’t it consumed upon the Brazen Altar? Because all sin offerings, with the exception of specific parts of the sacrificed animal, were to be burned entirely outside the camp, the symbolism being, of course, that the sin that was vicariously conferred upon that innocent creature was to be removed from the midst of the nation.
Clearly, this portion of the ceremony foreshadowed in great part the atoning ministry of our Master Yahoshua Messiah. His sacrifice on the execution stake on Calvary served to vicariously, remove our sins from us, and make way for an unhindered covenant relationship (i.e., unhindered by the scourge of sin) between Yehovah and His chosen ones. His spilled blood cleanses us from all unrighteousness.
The Apostle John wrote: “If we confess our sins, He (Yehovah) is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). Only through the sacrifice of our Master Yahoshua can we be forgiven our sins and draw nigh unto our Creator.
Consequently, true to the form of the sin offering being consumed by fire outside the camp, Master Yahoshua was crucified on Golgotha Hill, just outside Yerushalayim proper (Matthew 27; Mark 15; John 19).
Next, Moshe brings forth the Burnt Offering [ram]. And like the Offense Offering before it, Aharon and Sons lay their hands upon the animal’s head before it is slain, as another act of obedience and faith. This vicarious act with the Burnt Offering [ram], was intended, not to address the sin of the priestly candidates as it was in the case of the Offense Offering, but to be “an expression of whole-hearted submission to the Will of God and desire for fellowship with Him” (J.H.Hertz, Torah-Haftarah; pg. 436; vss. 18-19).
The blood of this particular sacrifice would be poured out around the base of the Brazen Altar (vs. 19). The remains of this sacrifice were then cut into specific pieces and arranged and burned upon the Brazen Altar (vss. 20-21).
The next offering to be presented was, what Alter calls, the “Installation Ram.” Most other English translations render this sacrifice as “The Ram of Consecration” (vs. 22). This particular sacrifice was special to this ordination/consecration event. It represented, what the ESV Study Bible Commentary refers to as the priestly candidates “total dedication and purification.” For these souls, the rest of their lives would be devoted to the set-apart service of Yehovah. They were distinct from the rest of the Hebrew nation. And the specific application of this sacrifice’s blood and remains is indicative of this reality.
As with the previous two sacrifices, the priestly candidates would lay their hands upon the animal’s head before it was slaughtered. This was another act of obedience and faith, where the priestly initiate was solemnly conferring his soul to the service of Yehovah.
The blood of the Installation Ram would be collected in a set-apart vessel. A portion of that collected blood would be applied to Aharon and his son’s right ear lobe, their right thumb, and their right big toe. The remainder of the collected blood of the Installation Ram was poured out onto the base of the Brazen Altar (vss. 23-24).
As suggested above, the application of the Installation Ram’s blood to the ears, thumbs, and big toes of the priestly candidates was a raw, but powerful act of dedicated, consecration of their souls to the service of Yehovah. Hertz goes into detail about this by suggesting that the application of the blood to the right ear was illustrative of what would be the priest’s “attentiveness to the commands of God.” The application of the blood to the right thumb was illustrative of what would be the priest’s uncompromising willingness of the priest to do that which Yehovah commands him to do. And the blood that would be applied to the priest’s right-big-toe would be illustrative of his unwavering commitment to walk blamelessly in Yehovah’s set-apart ways.
Of this, Robert Alter in his “The Five Books of Moses,” quotes a Baruch Levine, who wrote about the blood of this sacrifice and the application of the anointing oil upon Aharon: “In effect, he (i.e., Aharon) was the human counterpart of the Brazen Altar” (pg. 574). In other words, Levine viewed the Cohen HaGadol (i.e., Aharon) and the Brazen Altar as being inextricably integral and connected to the worship of Yehovah. Worship of Yehovah, under the Levitical system, could not be truly accomplished without the other.
Alter further suggests that the priestly candidates’ extremities corresponded to the horns of the Brazen Altar. And additionally, their right thumbs and right-big toes were analogous to “doing” and “going,” while their right ear lobes were analogous to their commitment to “shema” Yehovah: to hear, listen, and obey (pg. Alter, pg. 574).
Continuing with the Installation Ram portion of the ordination ceremony: Specific portions of the cut-up animal were ceremonially elevated upwards to Yehovah by the priestly candidates with Moshe’s assistance, along with a single unleavened cake, a cake of oiled bread, and a single wafer that would be taken from the basket of unleavened bread (vss. 25-29; cf. Exodus/Shemote 29:23; Leviticus/Vayiqra 8:2). All of these elements–the bread and the select-cut-portions of the Installation Ram, were then burned entirely upon the Brazen Altar.
Remaining portions of the Installation Ram’s blood and anointing oil would be sprinkled upon Aharon and sons–their persons and their garments–by Moshe (vs. 30). This, according to Hertz, would serve as the “crowning point of the consecration ceremony,” serving as another, final consecrational act.
The consecration of Aharon and sons would be sealed with a meal, which was customary in most ancient Hebrew covenant-making events. “The meal sealed the deal,” so to speak. It would ratify the covenant (cf. Genesis/Beresheit 31:46).
The breast portion of the Installation Ram, which was set apart, would be boiled by Aharon and sons. And that cooked breast portion and the remainder of unleavened bread from the bread basket of consecration would be consumed by the priestly candidates (vs. 31). That which was not consumed by the priestly candidates at that meal was to be eliminated by burning it (vs. 32).
The Concluding Elements of the Priestly Ordination Service
One may naturally think that Aharon and his sons would have been deemed full-fledged priests unto Yehovah at the conclusion of the sacrificial service and with the sealing of the covenant deal by way of the Ordination Meal. But the fact of the matter is that there still remained one last act to be performed by the priestly candidates. Aharon and sons were required to remain at the entrance to the Tent of Meeting for an entire 7 days (7-being the Hebraic number of completeness). This 7-day period Yehovah referred to as “the days of their consecration.”
Hertz contends the reason for this 7-day quarantine or sequestering period, was intended to prevent any chance of the priestly initiates contracting some type of impurity, be those impurities of a worldly manner, or spiritual manner (Torah-Haftarah; pg. 438). And it would be a solemn time of introspection and dedication for the initiates during this 7-day period. And when the 7 days were completed, they would be fully entrusted with the solemn, holy duties of the priesthood.
To me, this 7-day consecration period is analogous to the sanctification process that every disciple of Yahoshua Messiah is required to undergo. The sanctification period is a time of introspection, growth, learning, and drawing near Yehovah. For the true believer in Messiah, the sanctification takes a lifetime to complete, analogous of course to the 7-day period described here in our reading.
Robert Alter points out that the Hebrew term used by Moshe for “installation,” “milu’im,” means to “fill the hand.” Thus, when allegorically applied to our reading and the priestly installation service, “milu’im” means that the would-be priest’s hands would be full (of good work) unto Yehovah, once he commenced his priestly duties (The Five Books of Moses; pg. 575).
Closing Remarks
Beloved, I pray that you were blessed by these thoughts and reflections on Torah Reading #81, as I was blessed in my putting these together for you.
I will say that study of this and any other weekly Torah Reading is spiritually pointless unless it is read, studied, meditated, and its instructions followed with our Master Yahoshua HaMashiyach in mind. For Yeshua, as Rav Shaul expressed to his Roman Messianic Assembly readers, “is the end of the law unto righteousness to every one that believeth” (10:4; ASV).
Thus, it falls to the bought-and-paid-for disciple of Yeshua Messiah–the Netzer–to ask Yehovah to reveal to him or her that which pertains to Yeshua-Focused Torah Living that He has intended for his set-apart ones to understand and walk in.
There was so much to unpack in this reading, as it always is. And I was able, in the time I had allotted for its study this week, to share just a little of what was revealed to me. My prayer is that you take what I’ve shared here with you today, and dig even deeper into the mysteries of Yehovah for yourselves. Ask Father to open your eyes to see that which is hidden in His Word. Ask Father to open your ears to hear His still small voice as it reveals to you His glorious mysteries in Yeshua Messiah. Ask Father to open your mind to understand all that He has to show unto you, and your heart and enact all that He requires and desires of His set-apart priests–His chosen people.
Until next time beloved, may you be most blessed, ye fellow saints in training.
Shabbat Shalom–Shavu’atov–Take Care.
Faithfully,
Rod