I pray that this post finds you and your families and fellowships well and blessed on this holy weekend.
This is the Leprosy-Sin Connection. It is my thoughts and reflections on the 84th Torah Reading of our 3-year Torah Reading Cycle.
Leviticus/Vayiqra 13:29-59
In this week’s reading (a continuation of the general reading “Thazria” or “Tazria,” covering issues related to purification, specifically that which is associated with potentially contagious skin afflictions), we continue on with how Yah’s set-apart people were to treat certain contagious conditions such as leprosy. The central theme in diagnosing and controlling the spread of such a devastating ailment of that day was discerning between that which is clean (i.e., taher) and that which is unclean (i.e., tame’). And it always fell to the Levitical Priesthood to make that distinction and to enact Yah’s established method for dealing with that uncleanness. The priests were to carefully examine the manifestation or symptoms of the disease on the head (previously, the body) of the afflicted one, and if he could not make a definitive diagnosis of leprosy, he was to quarantine that soul for up to 14-days to give the symptoms more time to manifest or not. In either case, it fell to the priest to declare the infected one, based upon the criteria laid out here in this reading, clean (taher) or unclean (tame’). The one who is ultimately declared clean by the priest was to “launder” his/her clothes, and he/she would be restored to their former ritually clean state, which meant that he/she would be eligible and permitted to worship at the Tabernacle. This text goes on to define other symptomatic skin diseases, such as “tetter,” as not being leprous, thus not condemning the infected one as being unclean.
The one who was officially declared to be a leper by the priesthood would be required to cover his/her mouth, tear their clothes, and make his/her hair disheveled. That soul would also be required to announce to others their presence by crying out: “Unclean, unclean” (13:45). These actions are similar to those displayed in individuals who were in a state of mourning. According to J.H. Hertz: “The customs of the leper are those of a mourner. He was to regard himself as one upon whom death had laid its hand. His was a living death, not only in the physical sense, as suffering from a loathsome and lingering disease; but also in the spiritual sense, as cut off from the life of the Community of Israel” (Torah-Haftarah; pg. 465). The crying out of “unclean-unclean” seemed to serve as an audible warning to others to stay clear of them and avoid being contaminated and or being made unclean.
Those who suffered from leprosy were condemned to live outside the camp, apart from the Community of Israel and from the Tabernacle, where Yah’s presence dwelt (13:46). These would be classed as unclean unless otherwise deemed as clean by the priesthood.
Garments in which suspected leperous indications existed were to be examined and treated similarly to that of humans. The exception is that if the garment is determined to be contaminated with leprosy, it was to be burnt. Those articles where leprosy did not appear to be the contaminant would be washed and watched, and examined.
Haftarah Reading: 2 Kings 5:1-19–The Healing of Na’aman
Na’aman was the esteemed commander of Syria’s army, credited with many military victories for his king and the nation. However, Na’aman suffered from leprosy. It so happened that Na’aman received word that there was a prophet residing in Samaria that might heal him of his leprosy. Thus, Na’aman petitioned his king to release him so that he might visit this prophet and receive his healing, to which the king granted him his release.
Na’aman proceeded to Samaria to seek out and meet this prophet, bearing with him a letter of introduction from his sovereign and, as payment, some 660 lbs of silver, 6,000 pieces of gold, and ten changes of clothes. Unfortunately, the King of Yisra’el misunderstood the letter of introduction he’d received from Na’aman, believing that Na’aman’s request to be cured of his leprosy was a ruse to start a war with Syria. This foolish misunderstanding on the King of Yisra’el’s part caused him to rent his clothes as the ancients were known to do when they received grievous news, such as in the death of a loved one.
Well, word reached the ears of the Prophet Elisha of the king’s reaction to Na’aman’s letter of introduction, which prompted him to send word to the king to refer Na’aman to him for his healing. In other words, Elisha openly put the king of Yisra’el in his place by alluding to the fact that healing was exclusive to Yehovah and that it was foolish for him to think that he would be expected to heal Na’aman. Elisha saw the opportunity for Yehovah’s Name (i.e., Yah’s sovereignty; His mercy; His power and authority; and His wisdom) to become known among the Syrians. Elisha proclaimed to the Yisra’el’s king: “Send him (Na’aman) to me so he may know there is a prophet in Yisra’el” (5:8b). In other words, through Na’aman’s healing, Syria would ultimately be made aware that Yah had not abandoned His chosen one, Yisra’el, for Yah’s presence and workings over the Land and people was through His elect prophet.
Na’aman proceeded to Elisha’s dwelling place. Interestingly, Elisha did personally come out to meet him, as would be expected. Instead, the prophet sends word to Na’aman, through one of the prophet’s disciples, to go and mikveh in the Jordan seven times, and in so doing, he would receive his healing.
Lesson One: Elisha does not put himself forth as the agent of healing, but rather, he instructs Na’aman to go wash in the Jordan through one of his disciples. In other words, Elisha was all about letting Yah do His thing. He knew that in this particular case, he was simply the mouthpiece by which Yehovah would perform this great miracle and by which Yah would be glorified before the Syrian nation.
Does this not run contrary to the so-called “faith healers” of our day, who seek to blow them and their ministry/organization up by putting themselves out before the people as their healer so that they themselves receive the glory and honor and financial proceeds?
Well, Na’aman was sent into a tailspin spiral upon hearing Elisha’s instructions to go wash seven times in the Jordan. He expressed his frustration and confusion that the prophet did not come forth and perform his healing as was the conventional wisdom and experience of his day. It would seem that Na’aman was somewhat put off also by Elisha coming forth and stroking his ego, for he was the renowned military authority in the region at that time. Na’aman no doubt wondered whom Elisha thought he was by not kowtowing to him.
Elisha’s failure to meet Na’aman’s expectations initially sent him packing
Lesson Two: When one looks to receive something from Yehovah, be it healing, financial or situational deliverance, or whatever, he/she must discard their preconceived notions of how Yah is going to bring about their miracle, as well as he/she must humble themselves before Yehovah and be quick to obey His still small voice. It comes down to our recognizing who it is we’re dealing with when it comes to our receiving Yah’s mercy and deliverance. For Yah says of Himself: “For My thoughts are not your thoughts, neither are your ways My ways, saith Yehovah. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts” (Isaiah 55:8-9; KJV modified).
So, when it comes to Yah doing great things in our lives, we have to immediately learn to humble ourselves before Him and obediently conform to His instructions and His ways. Our thoughts and preconceived notions about how things are supposed to work mean absolutely nothing. The only thing that does matter when it comes to Yehovah doing His thing and intervening in human affairs is to step back and let Him do His thing. He knows what He’s doing. And He intends to get glory in all that He does, regardless of how we feel about it. We are going to have to do things Yah’s way or Yah’s way. Our ways matter not!
So, in his frustration and anger, Na’aman intends to bounce. But it is his humble and loyal servants who bring him back to the center. I contend that it was the wisdom of Yehovah–His Spirit–that spoke to Na’aman through these servants. Just listen to these amazing words of wisdom and truth:
“O master, if the prophet had told you to do some difficult task, you would have been willing to do it. (True!) It seems you should be happy that he (the Prophet Elisha) simply said, ‘Wash and you will be healed'” (5:13; NET).
Indeed, Yah works in ways beyond what we might expect. He will use the most unlikely people in our lives to communicate His Word to us. In Na’aman’s case, Yah used His servants to get his attention and turn him around so that he would receive His healing.
And so, Na’aman hearkened to the wisdom of his servants and did as Elisha had instructed him to do. In so doing, Na’aman was healed. His healing resulted in him pledging to worship the Elohim of Yisra’el for the rest of his life. In so doing, Yehovah’s Name would be known in Syria among her people.
Apostolic Reading–Luke 5:12-15–Yahoshua Heals a Leper
A leper humbly approaches Yeshua to receive his healing. His humility is seen in his bowing his face to the ground and begging/petitioning the Master: “If you are willing, Master, you can make me clean” (5:12).
Here, this leper demonstrated the essential character trait of humility and faith. He bowed himself–he humbled himself before the one who would make Him whole. He boldly petitioned, through a simple act of trusting faith in the one who could make Him whole–to make him clean–that if He was willing, He-Yeshua could make him clean.
This man knew he was in dire straits. Leprosy in our Master’s day was essentially a death sentence. There was no cure, and the prognosis was slow and certain death, not to mention that he was ostracized from the Community of Yisra’el because he was ritually unclean, in accordance with the tenets of our Torah Reading today.
The only hope for the one who suffered from this malady was for him/her to receive a miraculous healing. In this case, this leper sought His miracle from the Master healer, Yahoshua. And as was characteristic of our Master, He healed him then and there.
But we must also recognize that Yeshua instructed the now ex-leper to obediently conform to the instructions of the Torah related to his former affliction: “Go and show yourself to a priest, and bring the offering for your cleansing…as a testimony to them” (5:14, in reference to Leviticus 14:1-22).
You see, as wonderful as this healing was, Yeshua stayed true to His Father’s Torah by instructing this ex-leper to do that which Torah instructs when one is freed from leprosy.
Practical Netzri Halachah
Many will erroneously say or think, especially those from denominational-religious circles, that this and last week’s Torah Reading (which, regrettably, we did not cover) have absolutely no relevance to believers today. These same ones may even erroneously rationalize that this passage is another example of the God of the Old Testament’s harshness and lack of compassion for His people, especially those who would be afflicted by such a terrible disease. And on the surface, if one were to simply read these Torah passages each week as though they were some kind of benign reference to bygone days, then, of course, such short-sighted rationalization is expected.
But here’s the real deal regarding these weekly readings beloved.
Our illustrious Elohim operates in ways that are often beyond our ability to fathom accurately. Yah, in fact, said of Himself in contrast to humanity’s ways, “My thoughts are NOT your thoughts, neither are your ways My ways…for as the heavens are higher than the earth, so are My ways higher than your ways, AND MY THOUGHTS THAN YOUR THOUGHTS” (Isaiah 55:8-9; KJV). Furthermore, He said through the Prophet Jeremiah, “For I know the thoughts that I think toward you…thoughts of peace and not of evil, to give you an expected end. Then shall ye call upon Me, and ye shall go and pray unto Me, and I will hearken unto you. And ye shall seek Me, and find Me, WHEN YE SHALL SEARCH FOR ME WITH ALL YOUR HEART. And I will be found of you” (29:11-14a).
Because He loves those He has chosen to be His adopted children (i.e., Rom. 8:15, 23; 9:4; Gal. 4:5; Eph. 1:5), He gifted us His written Word, which includes, first and foremost, Torah, then the prophets, the writings, and then the apostolic record. All that is contained herein is “God-breathed” (CJB and ESV; 2 Timothy 3:16; 2 Peter 1:21). And because Yah operates most times well beyond our simple human understanding, He uses the natural things of this life to reveal essential and critical spiritual truths that are designed to take His chosen ones to the Malchut Elohim-The Kingdom of Elohim. This principle was astutely taught by the Apostle Paul, who wrote: “it is not the spiritual that is first but the natural, and then the spiritual” (1 Corinthians 15:46; ESV).
Of Torah, which I contend is the whole of Scripture, the Apostle Paul wrote: “For whatsoever things were written aforetime WERE WRITTEN FOR OUR LEARNING, that we through patience and comfort of the scriptures might have hope” (Romans 15:4; KJV).
So, when a Netzer or Messianic engages in the study of Yah’s instructions in righteousness, his/her foray into the eternal truths and mysteries of Yah is not as much to commit to memory the historical happenings of Yisra’el during their 40 years of wilderness wandering, as it is in gleaning from the record the pertinent spiritual truths and requisite behavior that Yehovah demands of His chosen ones. And yes, I get it. A lot of seemingly well-meaning folks in our faith community reject the idea of drawing spiritual understanding from Yah’s Word. Such folks hold only to a rote reading and understanding of the Torah, which I contend puts us right back to what I previously mentioned: That many scriptural passages, such as those found in our reading this Sabbath, have little to no relevance to the modern reader of scripture. And so, these individuals will either gloss over these passages or blindly take the rote meaning that is found therein and somehow apply it to their respective walks. All of which can be dangerous to one’s walk in Mashiyach/Messiah. For if the Ruach Kodesh is not ministering to us and relaying to us that which Yah desperately wants to get across to us through His set-apart Word, then we are wasting our time reading scripture.
Yah’s set-apart Spirit must be the revealer of His truths to us, plain and simple. When we remove the Holy Spirit from our studies, then we are destined to go no on our long and arduous journey to the Kingdom.
So, getting back to our reading for this Shabbat, this discussion regarding the instructions of “tazria” (i.e., contagious skin afflictions) bears a number of critical spiritual themes and concepts. We previously discussed a few of them, which include: discerning that which is clean (taher) from that which is unclean (tame’); not “second-guessing” Yah when it comes to the work He may do to deliver us from our afflictions; listening for and to the “still-small-voice” of Yah that may come us through some of the most unlikely sources; exercising Abraham-level faith that Yah will do a great work in our deliverance from afflictions; and always exercising humility, towards Yehovah first and foremost, and our fellow man.
Leprosy: Analogous to the Contagion of Sin
But probably the greatest spiritual concept to be gleaned from our reading this Shabbat is the contagiousness of sin and how Yah’s set-apart people are expected to deal with the plight of sin.
As is the instruction of the Torah that the one whom the Levitical Priest deems as being afflicted with “tzara’at” (i.e., a form of leprosy) be separated from the Community of Yisra’el to avoid contaminating other members of the community, so too, we are distance ourselves from those who live lives of sin.
If anything, our reading here should make us all the more conscious of the caliber of souls we associate with. As set-apart children of Elohim, it should be evident that we must be discerning and discriminating as it relates to the relationships we establish and maintain with others.
The Apostle Paul/Shaul wrote of this matter to the Messianic Assemblies of Corinth:
(14) Be not unequally yoked with unbelievers: For what fellowship have righteousness and iniquity? Or what communion hath light with darkness? (15) And what concord hath Messiah with Belial? Or what portion hath a believer with an unbeliever? (16) Andd what agreement hath a temple of Elohim with idols? For we are a temple of the living Elohim; even as Elohim said, ‘I will dwell in them, and walk in them; and I will be their El, and they shall be My people. (17) Wherefore, come ye out from among them, and be ye separate,’ saith Yehovah. ‘And touch no unclean thing; and I will receive you; and will be to you a Father, and ye shall be to Me sons and daughters,’ saith El Shaddai/Yah Almighty (2 Corinthians 6; ASV modified).
Now, some might take issue with the chosen of Elohim being so discriminating and discerning of the relationships they enter into. But the truth of the matter is that, like the scourge of leprosy (aka “tzara’at”) in our reading this Shabbath, sin is contagious. If not contained, sin has the insidious character of spreading from individual to individual, as well as spreading throughout a congregation.
Of this, Shaul wrote: “…Don’t you know that a little leaven leaveneth the whole lump” (1 Corinthians 5:6; ASV). Later on in this same letter, the apostle wrote: “…Bad company corrupts good morals/character” (1 Corinthians 15:33; NET).
The Apostle James/Ya’achov, Master Yahoshua’s biological half-brother, wrote: “Pure and undefiled religion before Yah the Father is this:…to keep oneself unstained by the world” (1:27; NET).
Certainly, we see all around us these days that our society has gotten so bad that the lines separating the righteous from the unrighteous have never been so clearly delineated. Master told us that we will know those who are His and those who are not His by their fruits (Matthew 7:16, 20).
May we then heed the lessons to be graciously received from our reading this Shabbat. And may each of you have a meaningful, blessed, and overcoming Shavu’ot this weekend.
So, until next time beloved: May you be most blessed, fellow saints in training.
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.
We pray that you had a restful and meaningful Sabbath this past week.
This past Sabbath’s Torah Portion was the 81st parshah of the 3-year Torah Reading Cycle. (If you are so led to participate in reading and studying the weekly Torah Readings, we have put the assigned portions for each upcoming Sabbath on our “home” page for your convenience.)
We haven’t posted any Torah Reading studies for well over a month. Unfortunately, we have been hard at work on several ministry projects over the last month or so. However, as Yah allows, we will do our best to post teachings on the readings going forward.
May you be blessed by the following thoughts and reflections on Reading 81.
The Torah Reading was contained in Leviticus/Vayiqra 6:12-7:38, with a Haftarah Reading contained in Malachi 3:4-12 and an Apostolic Reading contained in Luke 6:39-49.
Torah Reading 81
Terminology:
Sacrifice-Korban–Unfortunate translation; loss, giving up something, conjures up negative images. Korban (aka Offering), the root word means “to draw close to.” These sacrifices were put into place by Yehovah so that His chosen ones would be able to have a “personal connection to Him” if he/she desired to become close to Him. The Apostle James (aka, James the Just, the half-brother of Master Yahoshua) wrote: “Subject yourselves therefore to Elohim; and stand firm against the accuser and he will flee from you. Draw near to Elohim, and He will draw near to you. Cleanse your hands, you sinners: sanctify your hearts, you who are divided in mind (i.e., you indecisive ones)” (4:7-8; AENT). Yah said the following through the Prophet Zechariah: “Turn to Me…and I will turn to you…”(1:3). Korban when it was done properly (physically and spiritually by the offerer), facilitated a “heart-felt relationship” and “intimacy” with the Creator of the Universe. These offerings were meant to “unite the worshiper with Yehovah.” These offerings provided the worshiper with the means of properly expressing their thanks to OR forgiveness from Yehovah. At its very core, Korban was an “expression of faith” when conducted properly by the worshiper (i.e., he/she with a pure and circumcised heart obediently comes into the presence of Yehovah).
“Not all offerings were for forgiveness of sins:
3 were voluntary expressions of worship, and they included (a) Burnt or Whole Offerings; (b) Grain Offerings whereby there was no application of blood to the brazen altar; and (c) Peace or Fellowship Offerings.
(6:12-13) The fire of the brazen altar was never to be extinguished or allowed to go out. Abba repeats this twice. The Levitical Priest burned wood on it each morning–I guess this means he was to attend to the flames each morning as his co-Levite would tend to the menorah each morning (aka, boker). And it was this same priest’s duty to lay the burnt offering on the altar in its prescribed order: burning the fat and the shalom offerings.
At this time in humanity’s history, the only means by which people could approach Yehovah was through His prescribed sacrificial system. There were no other true means of drawing nigh or communing with Yehovah. Yehovah accepted the substitutionary/volitional offerings of those who obeyed His instructions for presenting their sacrifices and who possessed a properly circumcised heart.
All prescribed items that were to be rendered unto Yehovah had to be of the highest quality, such as fine flour and animals without blemish. The fine flour that would be mixed with oil and incense, when baked, produced a light texture bread. It was a favored bread in ancient times. Such flour was expensive and not as readily accessible as the coarser flour that was common to the commoner of ancient times.
(6:14-18; 7:9-10) The Grain/Meal Offering–a handful of the offered flour, the oil, and the frankincense would be burnt upon the altar unto Yehovah as a sweet fragrance. The remainder of it was to be consumed by Aharon and his sons in the court of the holy Tabernacle. These were to eat this portion of the grain offering with unleavened bread. This Yah-given portion of the burnt offering that was consumed by the Aharonic was considered and treated as “most holy,” just as the sin and guilt offerings.
In fact, it was required that every male Levitical Priest was required to partake of this most holy apportioned meal. This was a perpetual ordinance. Any who would touch this portion would become set apart. (What does this mean?) According to Tim Hegg of Torah Resources, one could interpret this as being an obligatory statement such that any who would come into direct contact with this portion of the grain offering “ought to be holy.” Or it could be an injunctive statement such that any that would come into direct contact with this portion of the offering “must be holy.” Or lastly, it could be taken as a declarative statement, such that any who would come into direct contact with this portion of the offering “will be made holy.” Hegg indicates in his commentary on this parashah that he leans towards the declarative understanding: that the one coming into direct contact with this portion of the offering will be made holy or consecrated.
Bear in mind that that portion of this grain offering that was offered unto Yah was the raw elements of fine flour, oil, and incense. However, that portion that would be consumed by the cohenim had to be baked and then consumed in a “holy place.” This was done to illustrate the fellowship and communion that was to exist between the cohenim and Yehovah. Yehovah shares the offering that was provided by a worshiper with His intermediaries, the cohenim. This was a true form of fellowship and or communion between the Creator of the Universe and His human creation. Thus, the limitations placed on when and where this meal could be consumed: that being within the confines of the Tabernacle grounds.
This of course foreshadows the sacrifice that our Master, Yahoshua HaMashiyach, made on our behalf. His atoning sacrifice makes the one who takes in that sacrifice holy. In fact, it is only through this established sacrificial system that one is made whole; today, it is only through our Master’s Passion that one is made truly whole, righteous, and holy. In this vane, Hegg inserts into this discussion the example of the woman who suffered from the “issue of blood.” Ordinarily, any individual who would come into contact with this woman would be rendered ritually unclean. However, when the woman came into direct contact with the Mashiyach (simply by grabbing hold of His tzitzit), it was she who was made whole (i.e., healed of her uncleanness). Master Yahoshua’s holiness consecrated the soul that came into direct contact with Him. Praise Yehovah from Whom all blessings and provisions flow!!!!!
The Grain Offering expresses that all I have belongs to Yehovah!
(6:19-23) The Prescribed Offering to be Rendered unto Yah on the day Aharon and his sons were to be anointed. A grain (aka Meat Offering according to KJV and other received-text-based translations) offering split into 2: one of the halves was to be offered in the morning and the other half in the evening. The entire offering was to be burnt; none of it was to be eaten. Certainly, this can be understood from the perspective that the anointed Cohen’s service was first and foremost dedicated to the service of Yehovah. Thus, this specific grain offering was to be wholly rendered unto Yehovah by burning it upon the brazen altar.
Meat Offerings were rendered on the brazen altar (not the altar of incense) (Exo. 40:29):
Most holy unto Yehovah (Lev. 6:17)
They consisted of:
Fine flour (“soleth”) with oil and frankincense poured upon it (Lev. 2:1) Always wheat.
Unleavened cakes or wafers baked in an oven with oil poured upon it (Lev. 2:4)
Fine flour (unleavened) baked in a pan with oil poured upon it (Lev. 2:5)
Fine flour fried in a pan with oil poured upon it (Lev. 2:7)
Early ripened grains were to be parched/roasted on a fire (Lev. 2:14)
Barley offered as a reminder of iniquity–jealousy offering by a member of the community: no oil nor frankincense was to be poured upon it (Num. 5:15)
Every grain offering was to be seasoned with salt as a reminder of Abba Yah’s covenant with His people. The salt served as a reminder of the covenant between the worshiper and Yehovah.
No grain offering was to ever be rendered with leavening or honey.
When looked at from a closer perspective, we find that there were four different types of Meal/Grain Offerings:
Fine Flour
Baked (Breads)
Cooked (Breads)
Fried (Breads)–similar to falafel.
(6:24-30) The Sin Offering was to be without blemish and vicariously slaughtered on the northward side of the altar before Yehovah, its blood sprinkled round about the altar (Lev. 1:11; 4:24). It was considered to be most holy unto Yehovah. A portion of that sin offering was to be consumed by the priests in the courtyard of the Tabernacle. Because this specific offering was connected with the sin of the worshiper, the earthen/clay vessels in which the meat was prepared had to be broken and never used again. (The exception to this was when the meat was cooked in bronze vessels: these vessels could be reused only after they were thoroughly washed. Beyond the preparation aspect of this offering, anything (more so, people) that would come into contact with that sin offering was henceforth considered to be holy unto Yehovah. The same principle of one being made whole or holy upon coming into direct contact with that which was sacrificed applied here as it did with the Grain Offering. However, Yah was very clear on the parameters that had to be followed in order for these two types of sacrifices to be valid. The holiness that would ensure from the priestly consumption of these offerings were meant to foreshadow the holiness and wholeness that the would-be child of the Most High would enjoy when they partook of the sacrifice that Master Yahoshua Messiah made on his/her behalf. (Note: This, however, did not apply to the sin sacrifices offered on Yom Kippur, for the blood of that sin offering was brought into the Holy Place, and the entire animal burned upon the brazen altar. Reference also 4:1-21; 16:27; Heb. 23.)
Furthermore, the priestly consumption of portions of these sacrifices (i.e., the Grain and Sin Offering) aligns with Yeshua’s instructions to His disciples that they were to “eat of His flesh” (John 6:54). Hegg suggests that this aspect of the sacrificial system demonstrated “a personal participation in the benefits of the sacrifice.” For not only were the cohenim physically nourished and even clothed as a direct benefit of the sacrificial system, but they were also sanctified and directly connected to Yehovah. Consequently, only through their physical labors were the cohenim fed, clothed, and made whole by a holy and righteous God.
(7:1-8) The Guilt (aka Restitution/Trespass/Reparation/Compensation) Offering was to be treated as a burnt offering with the blood of the sacrifice dashed round about the brazen altar. The animal was to be slaughtered at the designated area (Lev. 1:11; 4:24). Portions of the animal were to be offered unto Yehovah, including the “fat thereof” (cf. Exo. 29:13; Lev. 3:9; 4:8). Those choice pieces of animal fat were to be burned upon the brazen altar. (7:23-26) The fat of animals that either suffered natural deaths or were killed by another animal could be used for household purposes, but it was prohibited for anyone to eat of it. Nor was the worshiper nor the cohenim permitted to eat of the fat of the sacrificed animal. From there, every male among the priest/cohenim was to eat of the meat of the trespass offering. It was considered by Yehovah to be Most Holy. The skin of the burnt offering also belonged to the cohenim. Consumption of blood was expressly prohibited as life is in the blood of all living creatures (7:26-27; Gen. 9:4; Lev. 3:17; 17:10; Act. 15:20). The one guilty of consuming blood would be “cut off from his/her people.”
It should be noticed that Yah made provision for the cohenim, as they were not to possess real property of their own:
(8) At that time, Yehovah set apart the tribe of Levi to bear the ark of the covenant of Yehovah, to stand before Yehovah to minister unto Him, and to bless in His Name, unto this day. (9) Wherefore, Levi hath no portion nor inheritance with his brethren; Yehovah is his inheritance, according as Yehovah thy Elohim spake unto him (Deu. 10; ASV).
For the wave-breast and the heave-thigh have I taken of the children of Yisra’el out of the sacrifices of their peace-offerings and have given them unto Aharon the Cohen and unto his sons as their portion forever from the children of Yisra’el (Lev. 7:34).
Every Cohen who was anointed was privileged to partake in these provisions (7:35).
(7:11-21, 29) The Peace/Fellowship/Communion Offering: (1) Thanksgiving Offering was to consist of unleavened cakes mingled with oil, unleavened wafers anointed with oil, and cakes mingled with oil of fine flour. It was to be offered alongside an animal sacrifice. The cohenim was to consume a portion of these offerings. Nothing of the flesh of the peace-offering that was consumed by the cohenim was to remain beyond the day it was eaten. The fat belonged exclusively to Yehovah, while the breast and right thigh of the sacrificed offering was to be waved before Yehovah and consumed exclusively by the cohenim. Symbolically, this was emblematic of worship being the exclusive purview of the Creator. Hegg so aptly points out that the prohibitions against the consumption of the offered fat and of the animals’ blood stood in stark contrast to the practices of the pagan nations who consumed the blood of slaughtered animals for ritualistic purposes, as well as consumed the fat of slaughtered animals because it was the choicest portions of the meat. (2) A portion of a Vow sacrifice or a Freewill offering was to be consumed by the worshiper, and any that was not consumed on the day it was offered could be finished off the next day. Any that remained after the 2nd day had to be burned and discarded. Certainly, decomposition was a major concern as it relates to foods. For one to continue consuming meats beyond a couple of days in such harsh arid climates as the ancients were living in subjected them to consuming spoiled meats and thus nullifying the sacredness of the original offering. Meat that comes into contact with any impure/unclean thing must be burned up. Any worshipper who will partake of the offering must be ceremonially/ritually clean/pure. A worshiper who partakes in the Peace Offering and who is ritually/ceremonially impure would be cut off from his/her people.
The Haftarah portion of our reading is familiar (i.e., Malachi 3:4-12). The Temple operations had fallen into utter disrepair. The people had abandoned giving tithes and offerings. And thus, Yehovah, through the prophet, admonishes the nation to Teshuvah and resume their proper giving of tithes and offerings. In so doing, they would be abundantly blessed above all the nation peoples of the world.
Along a similar vein, Yehovah said to the people through the prophet Yeshiyahu/Isaiah:
(11) Of what value to Me is the abundance of your sacrifices? saith Yehovah. I am full of (i.e., I have had enough of your) whole-burnt-offerings of rams; and I delight not in the fat of lambs, and the blood of bulls and goats: (12) neither shall ye come with these to appear before Me; for who has required these things at your hands? Ye shall no more tread My court. (13) Though ye bring fine flour, it is vain; incense is an abomination to Me; I cannot bear your new moons, and your sabbaths, and the great day; (14) your fasting, and rest from work, your new moons also, and your feasts My soul hates: ye have become loathsome to Me; I will no more pardon your sins. (15) When ye stretch forth your hands, I will turn away mine eyes from you: and though ye make many supplications, I will not hearken to you; for your hands are full of blood. (15) Wash you, be clean; remove your iniquities from your souls before mine eyes; cease from your iniquities; (16) learn to do well; diligently seek judgment, deliver him that is suffering wrong, plead for the orphan, and obtain justice for the widow. (18) And come, let us reason together, saith Yehovah: and though your sins be as purple, I will make them white as snow; and though they are as scarlet, I will make them white as wool” (Isaiah 1; LXX).
You see, beloved, “sacrifices were never considered a means of removing guilt, forgiving sin, or expressing thankfulness IF THE WOULD-BE WORSHIPER WAS NOT SINCERE” (Dr. Terry Harman, The Tabernacle Man; “Leviticus 2 Grain or Meal Offering”). The efficacy and validity of the sacrifice came only when the worshiper’s heart was right before Yehovah and before His fellow man. Recall what Abba Yah said to Cain after He rejected His sacrifice: “If you do well will you not be accepted? And if you do not well, sin crouches at the door: and its desire is to have you, but you must rule over it” (Genesis/Beresheit 4:7; QBE).
We find from the writer of Psalm 24 that the one who is truly qualified to worship at the Malchut Elohim is he/she who possesses clean hands and a pure heart and who does not lie nor make promises with no intention of keeping them. Yehovah validates such individuals, and it is such individuals who enjoy a true and substantive relationship with the Almighty (verses 3-5).
You see, Yah demands of His chosen ones that they possess pure, clean, transparent hearts. All healthy and strong human relationships are built upon good intentions, transparency, and a love for the other person. Why should relationships between humans and Yehovah be any different? But the relationship that Yehovah is interested in goes beyond these stated elements, especially as it relates to the efficacy of one’s worship of Him: Yehovah requires a broken/humble/contrite spirit and a humble and repentant heart. And if this criterion is met, then Yehovah will most happily accept their worship (Psalm 51:17 (19)).
The Apostolic portion of our reading is also familiar (i.e., Luke 6:39-49). Here, Master Yahoshua instructs His disciples not to adopt unto themselves judgmental mindset. The disciple must always inspect him/herself first before they venture to inspect the fruits of their brethren. The disciple who incorporates the Master’s teachings builds his/her spiritual house on a firm foundation that can withstand anything that life throws at it. However, the one who ignores the Master’s teachings will invariably be susceptible to the slings and arrows of the enemy and the hardships of life.
Until next time, our hope, trust, and prayer is that you be most blessed, fellow saint in training. Blessings!
Greetings Saints! May this post find you, your families, and your fellowships well and blessed during these challenging times.
I wanted to update you as to what’s going on with The Messianic Torah Observer of late, as well as I wanted to encourage you as we enter the Spring Feast season.
Email Update
One of the things we are doing in our revamp of this platform and ministry is to update our subscription/email list. As I’ve mentioned in a previous post, this ministry has been active for about 8-years. During those 8-years, many listeners and readers have subscribed to our email list. Unfortunately, we needed to be more faithful in making the most effective use of those email addresses. Well, we intend to correct that in this revamp. So, over the next 30 days, any email address we’ve held on our database for over six months will be securely purged. We’re doing this because many listeners and readers of our content signed up/opted to be placed on our list but, for unexplained reasons, are no longer interested in following this ministry. We understand that this is the natural ebb and flow of all ministries. But one of the things we’re looking forward to doing in this ministry revamp, Abba Yah willing, is to publish a monthly newsletter that will provide active subscribers additional content that they otherwise would not receive from our weekly postings, which is to say that we do not wish to bother those who are no longer with us. We are all subject to receiving tons more emails than we have time to consume, or for that matter, that we care to receive. So, we’re starting over and encouraging any who desire to tag along on this journey with us to sign-up as they are so led.
Video Podcast Update
As mentioned in a previous posting, TMTO will introduce and host a new video podcast. We are presently seeking Abba Yah as to the format He desires this content to take. I am currently in the middle of writing a book. This endeavor is quite time-consuming, leaving little time to devote to creating video podcast content. But fear not: Once I’ve reached a place in my writing project to allow me to commit to the new video podcast, we will undoubtedly return to producing content in this format. As I just mentioned, the timing for this is subject to the progress I make with the writing project. So, please hold us up with your prayers, beloved, as we press forward with the great work of the Kingdom that our Heavenly Father has tasked us with.
Rosh Hashanah 2023
Lastly, I want to update you on some critical matters related to our Faith.
As some of you may know, we are rapidly approaching the Spring Feasts of the LORD. Feast-keeping is a foundational element of Yeshua-Focused Torah Living. And so, it is essential to know where we are as it relates to Abba Yah’s reckoning of time.
Those of you who have followed this ministry for any length of time know that we keep the Observational (Hebrew) Calendar. I’ve published a significant amount of content on this subject, and if you are so led, I humbly encourage you to review that content:
But as I publish this post, we are potentially just a day away from the Biblical Rosh Hashanah.
For those of you who may be familiar with Jewish tradition, the Rabbis have determined that the head of their New Year is in the 7th Month, which they call the Month of Tishri. Unfortunately, many faithful brethren have chosen to come under the Rabbinic covering and adhere to their error-ridden calendar.
Yehovah clearly instructed that the Month of the Aviv would be His set-apart people’s Rosh Hashanah (head of the Biblical Year). There is no biblical basis for the Biblical Hashanah being changed to the 7th Month of the Biblical Calendar, just as there is no biblical basis for the weekly 7th-day Sabbath being changed to the venerable day of the sun god. This is what man always does: He attempts to usurp authority unto himself to change, manipulate, alter, or outright eliminate the things of Yehovah. Unfortunately, the masses trust man more than they trust Yehovah Most High, and they follow the lead of these blind guides.
But those genuinely called by His Name adhere to a higher standard of living. We trust and follow and keep Yehovah’s truths, not man’s. And that’s why, as it relates to Father’s reckoning of time, Yah’s elect ones obediently “guard” (aka, shamar) the Month of the Aviv (Deuteronomy/Devarim 16:1). Let the world do what they’ve chosen to do. Still, we who have been called by His Name will “live by our Faith” (Habakkuk 2:4).
Why has Yah instructed us to “shamar” (aka “guard” and or “observe”) the Month of the Aviv? I go into great detail in the previous posts, which I humbly encourage you to read and listen to if you are so led.
Biblical Rosh Hashanah is not in and of itself a Feast Day or mo’edim. But it is a set-apart day and time on Yah’s Biblical Calendar. For not only do the Spring Feasts of the LORD take place during this month, but the Month of the Aviv is the critical time-marker for the rest of Yah’s Biblical Calendar Year. And because the Appointed Times of Yehovah is precisely set by Him, we must know when those appointed, set-apart days will occur. So, we are compelled to get the precise timing of Yah’s biblical calendar year correct every year. Otherwise, we run the very real and likely risk of missing Yah’s set-apart dates throughout His calendar year.
So then, as it applies to us at this present time, my sources in the Land of Yisra’el have verified that the barley crop is in an acceptable aviv (aka abib) state of maturity and would be acceptable to present to the Levitical Priest at the Temple as our Firstfruits Wavesheaf Offering during the Week of Unleavened Bread. And as I’ve stated in those previously posted teachings, Yah instructed us to take from our aviv barley harvest each year the best of the best from it, which we refer to as the firstfruits of our harvest, prophetically representative of Yeshua, our Messiah is the firstfruits of those who have fallen asleep and who has been resurrected gloriously to serve Abba Yah in the heavenly Mishkan (aka Temple); to be our example; to represent us before our Heavenly Father, and then present that sheaf of firstfruits barley to the Levitical to be waved before Yehovah at the Tabernacle (Leviticus/Vayiqra 23:10, 20; 1 Corinthians 15:20, 23). Beloved, can you see that this is all about Yeshua-focused Torah-living. However, this critical, commanded rehearsal is not factored into the Rabbinic Calculated Calendar. But praise be to Yehovah, His reckoning of time is gradually being restored to His Elect.
So then, all that is left to affirm the start of the Biblical Calendar Year for 2023 is the sighting of the renewed moon over the Land of Yisra’el. And we anticipate that it will be on W-dnesday, 3/22/2023. If searchers do not sight the renewed moon on 3/22/2023, then by default, at sundown on Th-rsday, 3/23/2023, we will celebrate Rosh Hashanah and the start of the 2023 Biblical Calendar Year.
Therefore beloved, if you are led to keep Father’s reckoning of time–His Biblical Calendar–as I do, please check back on this platform tomorrow for the latest breaking news on the advent of Rosh Hashanah 2023.
Until then, may you be most blessed, fellow saints, in training.
Welcome to Shabbat HaChodesh—The Sabbath Before the Biblical New Year of 2023
Jewish custom holds that the Shabbat that falls on or before the 1st of Aviv is Shabbat HaChodesh–or the Sabbath of the New Moon. Like its two preceding Sabbaths of Shabbat Zachor and Shabbat Parah, this Sabbath is intended to serve as a reminder of and preparation for the upcoming Spring Feasts of the LORD for faithful Jews. It should be acknowledged, however, that Shabbat HaChodesh is not a mandated Feast of the LORD, and it isn’t even a Jewish holiday like Purim and Hanukkah. It is just a tradition focused on preparing faithful Jews, emotionally and psychologically, for the upcoming New Year and the Spring Feasts of the Lord.
Thus, on this Sabbath, in synagogues, worldwide, our present Torah and Haftorah passages are read in addition to the Torah and Haftorah reading scheduled for this Sabbath.
My Previous Teachings on Guarding the Month of the Aviv and Keeping the Spring Feasts
I won’t endeavor to reinvent that proverbial wheel, so to speak, as it relates to what this reading is about historically and halachally (i.e., how to apply it to our respective walks in Messiah) because we’ve done extensive posts on this passage over the last few years. Again, if you are so led to know more about the nuts and bolts of our reading for this Shabbat, I humbly encourage you to read and listen to those posts.
The Reading for this special Sabbath is found in Exodus/Shemot 12:1-20, with the Haftorah Reading in Ezekiel 45:16-46:18.
The month that the Exodus took place would become the start–the first month–of the Hebrew calendar year. As laid out before us in our reading this Shabbat, Yah began redeeming us from the gods of Babylon and restoring us to a people of His own making. Yah intended for us to become a unique nation-people that would possess and live a standard and quality of life different from that of the rest of the world. Yah would begin with us, there in Egypt/Mistrayim/Babylon, a transformation that would be both national in scope and, ultimately, individual in its fullest reality (i.e., redeeming and restoring man, beginning with Yisra’el, to the honored place that He first intended for him to exist in) . And He starts our redemption and transformation by stripping from us the Egyptian/Mitsri/Babylonian reckoning of time. After the 9th plague had successfully terrified the Egyptian nation (10:21-29) and Moshe and Aharon had warned Pharaoh of the coming, final plague to devastate his country, Yah informed Moshe and Aharon of the abrupt change to take place in our calendar time. Yah tells Moshe and Aharon that the month they were in would be the start of our calendar year (i.e., Rosh Chodesh) (12:2).
Our Orthodox Rabbinic brethren will vociferously reject this passage as an indication that our New Year (i.e., our Rosh Hashanah) would begin at the time of the Exodus (i.e., the Month of the Aviv). They, instead, hold fast to an intentional manipulation of Yah’s Torah that they insist places Rosh Hashanah in the 7th month or at the time of the Fall Feasts of the LORD (B. Jacob-Exodus, 294-295). Unfortunately, many Renewed Covenant believers have bought into this lie and forsaken Yehovah’s commandment.
But the one with a truly circumcised heart and love for the Truths of Elohim will not be fooled by such Rabbinic gibberish. Yah was quite clear when speaking to Moshe and Aharon: “This month (i.e., chodesh) shall be to you the beginning of months (i.e., rosh chodesh); it is the first to you among the months of the year (i.e., rosh hashanah) (12:2; LXX). “This month shall be to you the beginning of months; it shall be the first month of the year for you” (12:2; QBE).
Keeping Yah’s Calendar is not an option for His covenant people. So zealous were the so-called patristic church fathers to separate themselves and their followers from our Faith’s Jewish brethren and her Jewish and Hebrew roots that they bought into the lie of the enemy that it was noble to force Yah’s stated reckoning of time (i.e., push that round peg into the square hole if you will) to conform with their pagan-based reckoning of time, all under the guise that it was being done in the Name of their Lord and Savior Jesus Christ (e.g., Peter of Alexandria; “Fragments from the Writings of Peter;” paragraph 3).
But praise be unto the Author and Finisher of our Faith, the Spirit of the Living God is gradually restoring His reckoning of time (i.e., His true Calendar) to His chosen ones. And if by chance you are not familiar with this calendar/Yah’s reckoning of time and you’re led to learning more, I humbly encourage you to read my post entitled “Why I Keep the Torah (Observational) Calendar and not the Other Popular Messianic Calendars.“
As we rapidly approach Biblical Rosh Hashanah this year–projected to fall at sundown on W-dnesday, 3/22/2023 or Th-rsday, 3/23/2023, depending on the sighting of the renewed moon over the land of Israel, there are a few essential spiritual themes that stick out to me that I believe Yah’s people should keep in the foremost parts of their hearts and minds in these perilous times we’re living.
Knowing and Walking Steadfastly in Yah’s Reckoning of Time (12:2). The world is focused on knowing and walking in the enemy’s reckoning of time. Yah gave us His calendar by way of His Torah. That yearly calendar contains Yah’s set-apart days that we, His bride, are obliged to keep at their appointed times. No man–no organization or church body has the authority or wherewithal to change this. Yet, when Yah’s people, who are called by His Name, are determined to turn their backs to the ways of this world and commit to the Ways of Yehovah Most High, they serve the enemy notice as to who they now belong. We know when Yah has determined to meet with His set-apart people. And we joyfully and steadfastly guard and keep His calendar, observing exclusively His reckoning of time. Doing so sets us apart from the unredeemed of the world. It strengthens our intimate covenant relationship with Father Yah. It reminds us of what is vital to our relationship with Yah and where we are heading. It glorifies Yehovah on the earth and serves as a light to this sick and dying world. Furthermore, knowing and walking steadfastly in Yah’s reckoning of time strengthens us for the difficult days ahead by reminding us of who we are, whom we belong to, and that the war has already been won. We have the victory through Yeshua Messiah (1 Corinthians 15:57; 1 John 5:4).
Know that we know Yeshua as our Pesach and the door to our covenant relationship with Yehovah, our Elohim (12:3, 6). Let us remember, not so much what happened to our Hebrew fore-bearers on that fateful night in Egypt, just before our redemption from the enemy, but more so, let us remember what Yeshua did for us and what it means for each of us that we under the renewed covenant (Matthew 26:26-28; Mark 14:22-24; Luke 22:19-20). Too many of us, for whatever reason, tend to lose sight of the significance of this coming Aviv season. Some of us become focused on fulfilling Rabbinic halachah and rituals and focusing on the story of the Exodus. But our Master gave us an example and instructions regarding what our focus must be during this critical time of Yah’s calendar year. Yeshua told His disciples, and by default, He also told us that we must remember what He has done for us. Yes, we must understand and remember the Exodus story, which forms so much of the foundation of our beloved Hebrew-based Faith. But the Exodus story ultimately serves as a pointer to the more excellent story that would manifest before us a millennium and a half after the Exodus story. And that story is, of course, the story of the Passion of our Master and Redeemer Yeshua HaMashiyach. His sacrifice and His example and teachings opened the door to our having a covenant relationship with the Creator of the Universe, which is the most important thing that we humans could ever hope to experience in our lifetimes. So, instead of worrying about attending a Jewish-based Seder this year, let us partake of the bread and wine; the washing of feet; and the reciting of the events that led to our redemption, salvation, and restoration through Yeshua, our Messiah.
Walk steadfastly in our purpose and our calling (12:4). When we remember the spirit and truth of this coming Aviv season/Spring Feast season through our honoring, celebrating, and rehearsing that which Yah has and continues to do for us who are His, we in significant part, are walking in our purpose and calling as the elect of Yehovah. To walk steadfastly in our calling and purpose is to obey Yehovah Most High without compromise. Moses/Moshe wrote that we are to “observe to do therefore as Yehovah our Elohim has commanded us…not turning aside to the right hand or the left…walking in all the ways which Yehovah our Elohim has commanded us that we may live…” (Deuteronomy/Devarim 5:32-33; modified). The Ecclesiastes writer penned that man’s whole duty is to fear Yehovah and keep His commandments (12:13). And when we are steadfast in walking uncompromising in His ways, we glorify Yehovah in the earth. How so? When we walk in Yah’s righteous and holy ways, we show forth Yah’s Ways to a blind and dying world. We become that light to the dark world in which we presently reside (Matthew 5:14). And one of the things that our Master has tasked us to do is to go forth into all the earth and make for Him disciples (Matthew 28:19). And part of that disciple-making is to teach others, through our words and through our example, to walk in Father’s ways, according to His instructions in righteousness and the example set for us by Master Yahoshua. Keeping the spirit and truth of Yah’s appointed times is one of many facets of fulfilling our purpose and calling in Yeshua Messiah.
Keep Yah’s Spring Feasts in Spirit and Truth (12:6-10). This is of the utmost importance for Yah’s elect ones. Throughout His Torah and Word, we find Yah commanded us to “keep His feasts” (Exodus/Shemot 23:15-18; Deuteronomy/Devarim 16:10; Zechariah 14:16-19; 1 Corinthians 5:8). For these serve as reminders and rehearsals of Yah’s grand plan of salvation, redemption, and restoration. Our dead and dying, and so-called woke society, would have us abandon Yah’s ways and His instructions in righteousness because they do not support the enemy’s–that is, their master’s–agenda. These seek to separate God’s people from their God and glorify their gods. Unfortunately, many would-be believers have succumbed to the enemy’s woke agenda by embracing and walking in his ways. The love of many of those who were once faith has waxed cold (Matthew 24:12). These have come to accept as an evil that which our Elohim instructed is good while vociferously advocating that society’s evil, woke agenda and way of life is god (Isaiah/Yeshiyahu 5:20). This same prophet wrote that “all we like sheep have gone astray and that we have turned every one to his own way” (53:6). And the scriptures pretty much tell us that things in this world are only going to get worse.
But our Master was quite clear that the one who endures to the end will be saved (Matthew 10:22; Mark 13:13). He further informed that “he that overcometh and keepeth His works unto the end, to him will He give power over the nations” (Revelation 2:26). And one of the ways that we overcome the works of the enemy and endure to the end is to “live by our faith” (Habakkuk 2:4). That living–that walking–that existing in our faith includes our keeping Yah’s Feasts at their appointed times because they not only help us to focus and remember that which Yehovah, through Yeshua has and continues to do for us, but they are special days that the Creator of the Universe has set aside to be with His beloved ones. To miss those sanctioned, set-apart days are tantamount to standing our heavenly Father up, snubbing our noses at Yehovah. The world is brazenly doing this to Father, and they are working overtime to force Yah’s precious remnant also to do.
When we steadfastly choose to keep Yah’s Feasts and Guard His Aviv each year, we send the enemy the loud and clear message that we do not belong to him but to Yehovah, the sovereign and supreme ruler of heaven and earth. And if there’s anything that we who are the redeemed of the Most High should relish doing, it should be frustrating and “ticking off” whenever the opportunity presents itself. And remembering and guarding the Month of Aviv in 2023 is an excellent opportunity to do just that.
Beloved, let us not give an inch to the enemy this year. Let us stand fast and in the perfect liberty that our Messiah has brought each of us and not be entangled in the yoke of society’s woke bondage (Galatians 5:1). But instead, let us stand fast in the salvation of our God (Isaiah 52:10; Luke 2:30; 3:6).
The Realities of Shabbat HaChodesh 2023
According to my sources in Israel, all indications are that despite an over-abundance of rain this winter, the barley will be in near an Aviv state of maturity by the end of this 12th Biblical Calendar Month; this means that we will begin our guarding of the Month of the Aviv (i.e., the Biblical Rosh Hashanah) on either Th-rsday, 3/23/2023 or Fr-day, 3/24/2023, depending on a renewed moon sighting.
In the few days interim, it behooves us to prepare our hearts and minds to receive the Month of the Aviv and her associated Feasts. We do that by remembering. We remember by re-reading and re-studying those biblical passages associated with the Exodus story in light of the Passion of our Master and Savior Yeshua Messiah. We start to think about using up all of the leavened products in our homes in anticipation of the upcoming Feast of Unleavened Bread. We set aside in our grocery budgets funds to purchase unleavened bread (i.e., matzah) so that we may fulfill the mandate of consuming no-leavened products during the Feast of Unleavened Bread and consuming unleavened bread instead. We want to start thinking about and planning how we will keep the Spring Feasts: will we convocate with other like-minded brethren, or will we, because of family or personal circumstances, keep the Spring Feasts either alone or with just our families? Numerous Messianic congregations and programs now livestream or stream on-demand services and teachings on Yah’s set-apart days. It may be a good idea to petition Father as to His will for us in this regard. For those of us who work at a job, now would be the time to put in for the time off, as the first and last days of the Feast of Unleavened Bread are holy, convocational days when no servile work is to be done. And lastly, I would recommend that we prepare to observe the Passover that our Master instructed us to observe with unleavened bread and wine/grape juice, setting aside Passover Day for that commemoration.
All in all, may you have a meaningful Shabbat HaChodesh as we look forward to the coming holy/set-apart days.
