Greetings, Beloved of the Most High, on this warm but glorious Sabbath in the DFW. I pray that you, your families, and your fellowships are well and blessed.
This is the 88th parashah or reading of the 3-year reading cycle. It is contained in Leviticus/Vayiqra 17:1-16, with the Haftarah contained in Isaiah/Yesha’Yahu 66:1-11, and Apostolic in John/Yochanan 6:52-59.
From a 30,000-foot vantage point, the Torah Reading that is before us entails the sanctioned worship of Yehovah that is required by His chosen ones. Specifically, our reading has to do with meats which must not have any connection whatsoever to idolatry.
Our reading was addressed to the Cohen Gadol Aaron/Aharon, his sons, and the whole nation of Yisra’el.
At the time that these instructions (aka these mitzvot) were rendered unto the nation, meat consumption was restricted solely to the provisions that were established by Yehovah through the Levitical sacrificial system. (Recall that portions of the sacrificed animals that were rendered as burnt offerings–aka “peace offerings”– were consumed by the offerer and his family, along with the officiating priests.) But beyond these rare occasions when our ancient wandering Hebrew cousins partook of a meal consisting of meat, the nation received her sustenance from Yehovah in the form of manna (Exodus/Shemot 16; Numbers/Bemidbar 11; Deuteronomy 8; Joshua/Yahoshua 5). Any who would slaughter a domesticated animal outside the sacrificial system was subject to Yah’s punishment: Cut-off from his/her people by the Court of Heaven.
With the giving of these instructions, no longer were the people permitted to sacrifice their domesticated animals in open fields. All sacrifices and lawful consumption of meats fell within the domain of the Levitical sacrificial system.
This would be a temporary ordnance that would be reversed when we entered the Land of Promise-Deuteronomy/Devarim 12:15.
Previous to this ruling by Yehovah, however, the people had, apparently as a result of superstitious and pagan religious practice/habit/custom, sacrificed unto and worshiped entities that were germane to that region of the world. Some English translations of our text refer to these entities as “satyrs.”
This sudden, restrictive move by Yehovah to prohibit any and all slaughtering of the nation’s domestic animal stocks served to inhibit the people from delving back to their previous lives of idolatrous-pagan worship (dating back to their years as slaves in Egypt). Yehovah would henceforth and forevermore be the only Being His chosen people would worship. He would no longer tolerate syncretism-fusing worship of Him and the satyrs.
Yah went even a step further by restricting the location of which all sacrifices and meat consumptions were to be offered to the Tent of Meeting/Tabernacle.
Prohibition Against Blood Consumption
Here in our reading, Yehovah, for a third time, prohibits the consumption of blood (occasion #1: 3:17; occasion #2: 7:26), which was an inevitability of those satyr-focused sacrifices and worship practices. In fact, blood consumption in ancient times, and among certain peoples of that region, was part and parcel of their idolatrous lives. Thus, Yah put forth a full-stop to all avenues that would lead or give the people occasion to worship the satyrs and consume animal blood. (I would encourage you to check out H.C. Trumbull’s “The Blood Covenant.” Trumbull details the ancient mindset behind blood consumption, which sadly has permeated the fabric of modern Western spirituality/paganism today.)
All Animal Sacrifices Become the Domain of the Levitical Priesthood
All slaughtering of domesticated animals would henceforth fall to the Levitical priests, who became adept at the humane slaughtering of animals using the methods passed down to them by Yah. This served to prevent any occurrence of the Hebrew consuming the blood of their sacrificed domesticated animals. In time, slaughtering of all meats for consumption fell to the highly skilled “shochetim,” who followed Yah’s precise method for slaughtering animals. In certain orthodox communities throughout the world, even today, the shochetim still operate. Some of us in the Messianic communities are desirous to locate and patronize kosher businesses that employ the services of such skilled individuals, as concern over the integrity of the nations’ meat supply continues to grow.
The Significance of Blood Repurposed by Yehovah
Yehovah reminded the nation that life was in the blood. And thus, the blood of all living creatures held a special purpose, or sacredness, that was not to be tarnished through human consumption. Its uniqueness was reserved for atonement purposes on the Altar, on behalf of the one seeking atonement and peace with Yehovah.
The prohibition against blood consumption was universal in application. It applied to the Hebrew and sojourner alike.
The blood of Yah’s creatures does not belong to man to do with it as he wills, but instead, it belongs to the Giver of life, which Yah declared is in the blood (17:11).
Blood would be the basis of all human atonement, even leading up to the ultimate sacrifice of Yeshua, our Messiah and High Priest.
The writer of Hebrews penned:
Without the shedding of blood is no remission [of sin] (9:22).
It’s always easy to misplace the importance of sacrifices. The primary focus has been and always will be on the blood that is applied to the Altar, not the carcass of the sacrificed/slaughtered animal.
How Were Game Animals Affected?
Game animals–animals hunted for their meat; non-domesticated animals such as dear–could be consumed outside the Levitical sacrificial system. However, the blood of game animals, like the domesticated animals, had to be drained from the carcass of the animal. That drained blood ultimately would have to be buried in the soil. This was done out of respect for the sanctity of the blood that sustained the life of the creature.
Game that died of natural causes or whose death occurred by another creature could be consumed only on the rarest of occasions (the specific occasions are not delineated in our text). However, consuming dead game made the consumer ritually impure (i.e., they would be ineligible to worship at the Tabernacle until such time that they were restored to a ritually pure state). Such was required to mikveh. They would remain in a state of ritual impurity until sundown of that day.
The Centrality of Worship
Here in our reading today, we find Yah establishing a centrality to His worship. (1) An exclusive, central location, that being the Tabernacle. (2) Worship would be overseen exclusively by Yah’s appointed intermediaries, the Levitical priests. And (3) the sacrifices that would be rendered would be accomplished in accordance with Yah’s exacting Way, the blood of the sacrifices being the focus/focal point of worship.
The penalty for transgressing/violating Yah’s established worship system would be “karat.” He or she would be cut off from Yah’s set-apart people. Heaven-derived justice.
This plays in fully with last week’s Torah Reading discussion entitled “Only One Way to God.” With Yehovah, there is only one way to be reconciled unto Him. He established the manner and means by which those who would be His would come to Him. And the spiritual application to be had here is, of course, the ultimate sacrifice of our Master Yeshua being the only manner and means by which one may be saved and reconciled unto Yehovah through a faith-based-obedient covenant relationship with Him.
Haftarah: Isaiah/Yesha’Yahu 66:1-11–The Acceptable Worship of Yah
In 66:2, Yah reveals the type of individual that He is drawn to (1) One who is humble. (2) One who contrite (i.e., submissive or meek) of spirit, such that their will bends to that of Yah’s will. And (3) the one who trembles at Yah’s Word; he/she who takes Yah’s Word so seriously and reverently that they leave nothing to chance as it relates to their obedience and readiness to receive it. They literally fear mistreating or mishandling Yah’s Word. This type of individual Yah promises to spare from His impending wrath and judgment.
Those to whom the prophet was sent did not fear Yehovah, nor did they tremble at Yah’s Word. They were haughty and unbending to His will. These simply went through the raw motions of worship, but their hearts were far from Yehovah (29:13).
Yehovah described them as people who have “chosen their own ways, and their souls delight in their abominations” (66:3).
All this despite Yah continuously calling out to them to teshuvah. Yet these refused to listen nor teshuvah. Thus, these wrought upon themselves Yehovah’s judgment and wrath (66:4).
Nevertheless, Yehovah assures the genuine ones who tremble at His Word that they would no longer be the object of shame and ridicule from these evil ones. It will instead be the wicked ones who would be brought low, and Yah would render recompense to His enemies (66:6).
Regardless of Yah’s dismay over those whose hearts were far from Him, He promised to restore Yisra’el and restore her to wholeness and prosperity.
Apostolic Reading: John/Yochanan 6:52-59-Oh the Blood of Yeshua
Yeshua caused great consternation among his orthodox opponents by insisting that their eternal security was found in their eating of His flesh and drinking His blood. To Yeshua’s opponents, this revelation wreaked of heresy. It was patently contrary to Torah, which Yah strictly prohibited.
But Master’s opponents were devoid of the essential spiritual eyes to see and ears to hear the reality of what He was saying to them. His words were no doubt meant to insight shock among the hearers and get the orthodoxy’s attention.
What the Master was saying was simply this: He was the only sustenance for life eternal. His body and blood would be subject to a coming sacrifice: a sacrifice that, when accepted (vicariously) by the humble, contrite of heart, and the one who trembles at Yah’s Word, would lead to his/her receiving eternal life and reconciliation with his/her Creator.
The exchange of innocent life for the life of the offender, the remission of sin made possible through the shed blood of the sacrifice, is made all the more real to us through Yahoshua HaMashiyach. He, Yeshua, willingly and willfully shed His own blood–He gave His own life–in exchange for ours. This is the real gem behind this week’s Torah Reading that I pray we all think very deeply and hard about throughout the remainder of our Sabbath rest.
Until next time beloved, and as always, may you be most blessed fellow saints in training. Shabbat Shalom. Shavu’tov. Take care.
This week’s reading comes under the General Torah Reading Title of “Acharey Mos,” which covers chapters 16 through 28 in the Cepher of Leviticus/Vayiqra.
Shabbat Shalom on this warm but otherwise beautiful Sabbath in the DFW.
Our reading here today is contained within 16:1-34. The primary topic is “The Day of Atonement.”
Our reading starts off with a reference to the tragic deaths of Aharon’s sons, Nadab and Abihu, as recorded in Leviticus 10:1-3 (16:1). And it seems that Yehovah put forth the content of our reading in response to their deaths. For we will find that it is Yehovah Most High who sets the parameters by which He may be worshiped. Those parameters would entail the manner and time His people may enter the Holy of Holies. The tragedy of Nadab and Abihu serves as a clear lesson and reminder of Yah’s holiness, that it is not to be taken lightly nor for granted by anyone, regardless of their rank in the congregation of Yisra’el. Furthermore, it served to accentuate in the hearts and minds of Yisra’el that there was, and remains even to this day, only ONE for man to approach Yehovah. Nadab and Abihu, regardless of their original intent, approached Yehovah in an unprescribed and unsanctioned manner, which ultimately cost them their lives.
And so, Yehovah, through His grace and steadfast mercies, had Moshe instruct Aharon, and by extension those who would follow after Aharon, that the Cohen Gadol (aka the High Priest) was permitted to enter the Holy of Holies just one time each biblical calendar year. And that assigned day was, of course, the Day of Atonement or Yom Kippurim (the 10th day of the 7th Month). For Yah’s presence dwelt within the Holy of Holies, within the veil, before the Ark’s cover, in the form of a cloud above the Ark itself (16:2). Yah did not leave this critical aspect of worship to question. For He would spell out the whys and wherefores to Aharon so that there would not be a repeat of what happened to his sons.
The Manner by which the Cohen Gadol is to Enter Yah’s Presence
Because the Cohen Gadol was human and subject to his sinful flesh, his sin had first to be dealt with through the prescribed atonement sacrifices (a sin and a burnt offering). For without the proper atonement for his sins, he was not suited to address the sins of the nation and others. And so, in presenting these offerings to Yehovah, he would confess his and his family’s sins unto Yah, enunciating in the process what has been referred to by the Rabbis as Yah’s ineffable Name. (It should be understood that the prohibition against declaring (uttering) the Name of the Creator is a rabbinic invention that has served over the centuries to erase the Creator’s Name from the hearts, minds, and ears of humanity. Even to this very day, orthodox Judaism has endeavored to prevent the world from knowing His Name. This, I believe, was a sin that still today hasn’t been fully dealt with by Yehovah. For Yehovah has determined that He be known among the nation peoples of the world. And that knowing includes the world knowing His Name. Praise Yah, however, for His set-apart people who are called by His set-apart Name are endeavoring to make His Name known throughout and throughout the world. Oh, there may be some disagreement as to how Yah’s Name is pronounced, but in due time, the true and correct pronunciation of His Name will be restored to His people and to the world. The enemy’s plans to deny Yehovah to the people nations of this world are being foiled, and Yah will ultimately gain the victory.)
The Cohen Gadol was to sprinkle the blood of that sin offering with one of his fingers upon and before the Ark of the Covenant 7 times. This served to expiate his and his family’s sins.
Secondly, the Cohen Gadol had to be mikvehed and then properly attire himself in “holy garments“: Not the distinctive garments that Yehovah proscribed for him to wear for “splendor and distinction,” but simple linen garments that would be emblematic, as described by J.H. Hertz, “of the lowliness and purity of thought demanded by the Sacred Day” (Hertz; Torah and Haftarah; pg. 480). These garments were emblematic of the Cohen Gadol’s purity, as well as provided a prophetic shadow picture of Yeshua, who came to affect atonement for humanity in the humbleness of human form. It was not until that sacrifice and atonement were completed that He, like the Levitical Cohen Gadol, would be clothed in majesty, power, and glory by His Father (Hebrews 1:3).
Thirdly, before he could enter into the presence of Yehovah within the veil above the mercy seat of the Ark of the Covenant, the Cohen Gadol had to create a “smoke screen” of sorts with the burning of the sacred incense. The “smoke screen” would hide the manifestation of Yah from the Cohen Gadol, permitting him to continue with his purification duties within the Holy of Holies. Failure to do this would result in the death of the Cohen Gadol.
Addressing the Sins of the Congregation
Fourth, the Cohen Gadol was to offer up the prescribed sin and burnt offerings on behalf of the Congregation of Yisra’el. This included the selection of two goats that would be presented before the Tent of Meeting. Lots would be cast to determine which goat would be designated as the sin-offering to be slain on behalf of the congregation of Yisra’el. The other goat would be designated as the “Azazel,” some translations giving it the title of the “scapegoat.” Tim Hegg expounds that the deeper meaning of the title or appellation Azazel is “the goat that departs,” and by extension, “the goat that carries away evil” (Studies in the Torah–Leviticus; pg. 112).
The designated goat of the sin offering, like the blood of the Cohen Gadol’s sin offering, was to be sprinkled seven times upon and before the Ark of the Covenant to expiate the sins of the Congregation of Yisra’el.
Additionally, the two bloods (the Cohen Gadol’s offering and the goat offering for the people) that would have been collected in a basin would also be sprinkled upon the Tent of Meeting and applied to the Brazen Altar to address the impurities that would have certainly been incurred by these facilities throughout the year through its continued use.
Then the Azazel Goat, still alive at that time, was to be brought before the Holy Place and the Cohen Gadol. The Cohen Gadol would confer upon the Azazel via a solemn pronouncement and through both of his hands resting upon its head, the sins of the Congregation of Yisra’el. This is the vicarious nature of such offerings and sacrifices. The sins of a people are conferred upon an innocent animal. This conference would include sins of commission and omission, wilfully committed sins, as well as sins committed in ignorance and human error. In particular, the rebelliousness of the people was addressed in this part of the ceremony.
At the conclusion of this part of the ceremony, the Azazel was taken into the wilderness by an able-bodied man and abandoned there. The place in the wilderness had to be remote enough from the encampment of the nation that it would be impossible for it to find its way back to the camp. Symbolically, the Azazel bore upon itself the entirety of the sins of the nation. Its abandonment in the stark wilderness was symbolic of the sins of the nation being cast away, out from the sight of Yehovah. And that able-bodied man who led the Azazel into the wilderness would, upon returning to the camp, be mikvehed, after which he was readmitted into the fellowship of the congregation.
Also, the Cohen Gadol would remove his holy garments and be mikvehed.
The fat of both sin offerings would be burnt upon the Brazen Altar, while that which remained burned outside the camp in their entirety.
The burnt offerings, symbolizing peaceful communion with the Almighty, would also be burnt upon the Altar.
The Efficacy and Applicability of Yom Kippur/Day of Atonement
Yehovah Most High sanctioned and commanded that this ceremony, which became known as the Day of [the] Atonements, in the Hebrew, Yom HaKippurim, be observed in perpetuity. However, Yom haKippurim was not to be observed as an annual ceremony that was to be performed by the Cohen Gadol. The Congregation of Yisra’el had a role to play as well. In fact, it fell to the nation as a whole to “inflict their souls” on that day. The inflicting of one’s soul is commonly understood to be a complete fast (i.e., no food or water is to be consumed). Unfortunately, this fasting or abstaining from all nourishment has been the focus of many who keep this day each year. But the affliction of one’s soul goes well beyond that of a simple fast for the day. It entails, quite frankly, the affliction of one’s soul! That means not just abstaining from nourishment for the day but abstaining from all things that serve to gratify one’s flesh. It means giving up any and all things that address our perceived needs and wants for the day.
I would humbly encourage you, if you’ve not already done so, to either listen to or read my post entitled: “Getting to the Heart of Yom Kippur-Day of Atonement.” In that post, I go into stark detail about what Yehovah expects from His chosen ones as it relates to “afflicting their souls” on this holiest day of the sacred calendar year.
Thus, it fell to the entire nation to afflict their souls on Yom HaKippurim. For the various sin offerings to be of any effect, the people had to undergo solemn introspection, which was to lead to a broken heart and contrite spirit as a result of recognizing how far away they were from Yehovah’s established mark of righteousness. It was a time of confession of sin, repentance, and teshuvah. It was to involve a true and substantive change of each member’s heart and mind. Without any of these, the Day of Atonement would have no true effect upon the state of the people before Yehovah and the court of heaven.
Furthermore, Yom haKippurim was to be a day where work of any kind was prohibited. Since it was a day of complete fasting, not even food preparation was permitted.
Obviously, with the passing away of the Ark of the Covenant and the Tabernacle/Temple, and the Levitical Priesthood and her associated sacrificial system, the ceremony, as outlined in our reading here today, is no longer applicable. What does remain, in perpetuity, though, is the soul of the day itself. For Yom Kippur/Day of Atonement is to be kept and honored by Yehovah’s set-apart ones. No, it is not to be kept and honored in accordance with the various rabbinic inventions that have polluted and reduced the day to something that is nothing like that which Yehovah originally intended when He commanded His people to keep the day. Man has this uncanny tendency to take the things and ways of Yehovah and twist them in such a manner as to force those things to fit their particular whims and perspectives.
The true spirit and force of Yom haKippurim are to be found and kept from an inward perspective. That is to say that Yah’s set-apart people are to look deep within their very souls (i.e., introspection), asking Yehovah’s precious Spirit operating within them to aid them in identifying those areas of their lives needing correction and forgiveness. All manner of sin that resides in us must be exposed by the light of Yah’s Ruach HaKodesh/Holy Spirit and dealt with. Dealt with from the perspective of confessing them to Yehovah, repenting of them, asking for His forgiveness, and determining never to repeat those sins again. The fasting from nourishment on that day underscores the reality that “man shall not live by bread alone, but by every Word that proceeds from the mouth of Yehovah” (Deuteronomy/Devarim 8:3; Matthew 4:4; Luke 4:4). Indeed, the Levitical High Priest has been replaced with THE High Priest of the Order of the Melchizedek, Yahoshua haMashiyach. It is through His atoning sacrifice and ongoing, intercessory work in the heavenly Mishkan that we may realize and receive full atonement for our sins and restoration to and fellowship with the Creator of the Universe (Hebrews 5:1-10).
Haftarah: Isaiah 60:15-22
A picture of the Olam Haba, the World Tomorrow, when Yisra’el will be made into the nation that Yehovah always intended for her to be.
Apostolic: Titus 3:4-7
Paul/Shaul encourages Titus to teach his charges to walk in Kingdom (i.e., good works) with the full knowledge that they have been saved through the grace of Yehovah through Yeshua Messiah.
Practical Netsari Halachah of Today’s Reading
To begin with, it must be firmly understood, in the heart and mind, and soul of the Netzer and disciple of Yeshua Messiah, and the world for that matter, that there is only ONE way for man to be united or come to Him. Despite religiosity’s attempts to establish in the minds of their members a multitudinous pathway to God, Yehovah established just one way. Back in the day of our Torah Reading, that way was through the person and exacting ministry of the Levitical Cohen Gadol/the Levitical High Priest. Although flawed and hindered by sin himself, Yehovah made provision that he, the High Priest, would be made a suitable vessel by which Yisra’el would be “at one” with Him. Now, under the auspices of the renewed covenant, the same principle of one way to Yehovah remains in effect. That one way is through the High Priest, Yeshua ha Mashiach. Yeshua not only atoned for our sin, He being without sin Himself, He also intercedes on our behalf before the Father, serving in the heavenly Mishkan/Temple. The Person and Ministry of Yeshua Messiah is the absolute, exclusive way for humanity to be at peace and commune with the Creator of the Universe.
As is beautifully illustrated in our Reading here today, and through the Person and Ministry of Yeshua, Yehovah has determined and put in place (1) the sacrifice that must be made for humanity to be reconciled unto Him and (2) the mediator/intercessor to administer that atonement. In the days of the Torah, the appointed animal sacrifices–sin and burnt–were delineated to Yisra’el by Him. Under the renewed covenant, Yeshua was determined by His Father to be the only acceptable sacrifice and officiating Priest/Intercessor to affect atonement and reconciliation between His chosen ones and Yehovah.
The smoke of the incense represents the continuous prayers–intercessions–petitions of Yah’s set-apart people, an inextricable element of atonement and communion (Revelation 8:3-4).
In terms of the High Priestly garments we discussed previously, even as they applied to the prophetic shadow picture of the earthly and heavenly mission of Yeshua Messiah, one cannot overlook that we, as Yah’s chosen ones, have been issued a set of glorious, holy, and righteous garments that we are tasked with keeping pristine in anticipation of our Master’s return (Revelation 3:4; 16:15).
The two goats that would be brought before the Cohen Gadol and the Tent of Meeting have tremendous spiritual and prophetic significance that we could spend a great more time and reading space discussing than we are allotted. But suffice it to say that they point to Yeshua as Yehovah’s choice to affect our atonement and reconciliation unto Himself. Master’s sacrifice not only atoned for our sins, but it also removed our sins from our Father’s sight. This, in conjunction with our trusting faith in Him and His Messiah, affords us His righteousness and makes us eligible for eternal life.
The point of the Azazel being led away into the wilderness, away from the nation, is to point the nation to walk in the newness of life. No longer walking in their former ways–i.e., no longer living sinful lives–but finally walking in Yah’s set-apart ways, devoid of rebelliousness and sin. Only then will Yah dwell among and within His set-apart people. Thus, we may joyfully conclude that Yeshua not only atoned for our sins, but He also removed the plight of sin from our lives so that we no longer walk in the flesh but walk in Yah’s Spirit. Sin has been overcome on all accounts and levels. This all comes as a result of Yehovah’s grace and mercy, and love for His chosen ones. Yah has done all the heavy lifting for us. It now falls to us to accept Yah’s free gift and walk in the newness of life (Romans 6:4).
Until next beloved, Shabbat Shalom, and may you be most blessed fellow saints in training.
Dwelling in the Presence of God Through Physical and Spiritual Cleanness-Thoughts and Reflections on Torah Reading 86
Shabbat Shalom from the DFW on this, what promises to be a warm but beautiful Sabbath.
What follows are my thoughts and reflections on this week’s Torah Reading, which is the 86th reading of the 3-year Torah Reading cycle. Our portion is found in Leviticus/Vayiqra 15:1-33.
Uncleanness (i.e., “tum’ah,” or ritual impurity) is associated with a chronic discharge from the genitals of male Yisra’elites. The individual with the “flux” (aka, “zov”) is unclean, as well as any object (e.g., bedding, clothing, saddles) that he comes into contact with. Again, it’s more about that which keeps us from coming into the presence of Yehovah than it is about being physically compromised by some form of discharge. It’s about meeting Yah’s exacting expectations and requirements in order to come into His presence, first here in the natural at His Tabernacle, and now for us, coming into His presence as we walk out His Ways in Spirit and in Truth.
The unclean one, as well as the one who comes into direct contact with him or articles that he’d touched, must bathe (i.e., “rahats,” be entirely immersed in water) and launder his clothing. That one with the flux remains unclean until evening, at which point he must continue in that clean state for seven days and again bathe and launder his clothes. Then on the eighth day, he is to come before Yehovah at the entrance to the Tent of Meeting and present the prescribed offering (vs. 14). These offerings represented (1) atonement on the part of the once-inflicted man and (2) a peace offering to bring that once separated soul back to Yah.
Then there is the issue of seminal discharges from male Yisra’elites, which place them in the same position ritually as the one who suffers a chronic discharge or flux (Alter), as noted in the previous verses. Instead of having to go through a seven-day period of semi-quarantine and bathing and washing his clothes twice, and presenting an offering at the Tabernacle, the discharge of seminal made him unclean until the evening after he bathes and washes his clothes. That man’s wife is also unclean until evening and, too, must bathe and wash her clothes.
Our reading also deals with menstruation, which places her in a ritually unclean state. Anyone who comes in direct contact physical contact with her and or that which she has had direct physical contact with (such as bedding or garments) was considered ritually impure/unclean until the evening after he or she has bathed and washed their clothes. This touches on what is known in Hebraism as “nidah.” But the menstruating woman, after her period has concluded, will remain in a state of uncleanness for seven days, at which point she was required to wash and present the prescribed offering to Yehovah at the entrance of the Tabernacle (i.e., an offense/atonement and peace/burnt offering) on the eighth day.
The woman who suffers a chronic menstrual flow would remain unclean until that flow/flux ceases. The same rules of ritual cleanness applied as they related to those who might come into direct physical contact with her.
The genital fluxes for both males and females, as opposed to the naturally occurring seminal discharges for the men and the nidah concerns for the women, were symptomatic of disease. Disease, as Tim Hegg so astutely points out in his commentary on our reading for this week, disease is associated with death. And death and disease are by-products of sin. And this is why a sin/offense offering was rendered once, if ever, the once infected soul was restored to a state of ritual cleanness. The burnt offering accentuated the restoration of the once infected or affected soul to fellowship/communion with Him.
In every case, the infected and affected soul is compelled to look to Yehovah for their deliverance and ultimate salvation.
Yah is adamant that the holiness of His dwelling place be maintained by guarding and following His instructions on ritual purity/cleanness. All thoughts of the unfairness of these laws as it relates to the one who happens to be suffering from these infections or ailments aside, it comes down to Yah’s exacting requirements for holiness and purity, which are not to be compromised. His people are His chosen vessels, and they are compelled to abide by His requirements regardless of how unfair they may seem to our personal sensibilities. The bigger picture here is that Yah’s people may dwell in His presence and not suffer separation from Him because of some form of uncleanness.
Today, the set-apart soul that finds themselves suffering from and having to deal with such physical issues is no longer to be separated from the presence of Yehovah and fellowship with the Body, as the Person and Ministry of Yahoshua Messiah effectively dealt with these issues. Certainly, commonsense would dictate that if that soul finds themselves battling a contagious ailment, they separate themselves from the brethren to ensure their safety. That would be showing love and respect for their neighbor and respect for their heavenly Father. More so, it is during such difficult times that the affected one who is called by Yah’s Name looks to Him for their healing and deliverance and salvation. That’s the beauty of living under the auspices of the renewed covenant. Yeshua’s ministry made it possible for His chosen ones to exist in the most intimate and substantive relationships with their Creator. For despite their physical situation at any given time, Yah’s precious Spirit dwells within them, and he/she has direct contact with Him 24/7.
Haftarah: Hosea 6:1-9
Yah, through the Prophet, calls the nation to Teshuvah. Here, Yah declares that He delights in the faithfulness of His chosen ones, more so than their rote sacrifices (vs. 6). And He calls out the various sinful acts of His people and the pending consequences of those acts.
Apostolic: Matthew 23:25-26
In the Apostolic portion of our reading this week, we find the story of Master Yahoshua calling out the Scribes and Pharisees for their uncleanness of heart, mind, and soul, despite their outer appearance suggesting they were clean. In particular, Yahoshua shed light on their hidden greed and self-indulgence (vs. 25).
Practical Messianic Halachah
Essentially, the purpose and the whole of Torah is to fulfill Yah’s immense desire to dwell amongst His Chosen/Set-Apart people. Today, even more so, it’s about Yah’s continuous present dwelling amongst His people community-wise, as well as within them individually. However, the ideal concept and reality of Yehovah dwelling amongst and within His Chosen Ones come with exacting purity and obedience requirements that must be met in order for that dwelling to occur and be maintained.
When it comes to Yah’s Ways–His instructions in righteousness–we are best served to endeavor to understand why we, Yah’s elect ones, do the set-apart things that we do. Those set-apart things often run contrary to the ways and understanding/sensibilities of this perverse world.
Was it, not Abba Yah who, through the Prophet Isaiah, described Himself accordingly:
8 For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. 9 For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. (Isa 55:8-9 KJV)
And I certainly get that it is often difficult, if not impossible at times, to discern why Yah instructed His people to do certain things in certain ways at certain times. And sometimes, it may seem that those certain things, ways, and times are brutal and unloving coming from a God Who is supposed to be all about love. Right?
Instead of trying to decipher the whys and wherefores of many Torah instructions, such as the case in this week’s reading, look to the core of the Torah. What was Yah’s purpose in giving His people Torah in the first place? You see, failure to discern the core of the Torah–its overriding purpose–may result in our ultimately engaging in rote commandment-keeping or even outright disobedience in certain cases.
Tim Hegg, in his “Studies in the Torah-Leviticus,” best describes this situation as “falling prey to missing the forest for the trees” (pg. 98).
The core concern that the Torah addresses is bringing about the ideal circumstances between Yehovah may dwell amongst and within His people. And if we can at least grasp that essential spiritual nugget, I assure you that even the most seeming arcane and harsh instructions will resonate with you. For it’s not always important that we understand specifically why a man or woman who was suffering from certain ailments would be excluded from worship of Yehovah at the Tabernacle or from the community of Israel. Yes, in situations involving a contagious disease, it is obvious that Yah put forth certain provisions to prevent the spread of the contagion among the community. Clearly, Yah was well ahead of so-called modern medicine when He passed down the wisdom of quarantining and separating contagious individuals from the general population. But contagious concerns aside, the ultimate reality in virtually every mitzvah of the Torah is that Yah is holy, and in order for Him to dwell among and within His people, who are called by His Name, they themselves must be in an acceptable state of cleanliness/purity. Impurity/uncleanness, death, and disease are byproducts of sin. And it is sin that separates people from their Creator. Unfortunately, ancient Israel, who stands as an example for us today, often failed or neglected to maintain those optimal conditions of purity/cleanness that were conducive to Yah dwelling in their midst. And this was always a great point of frustration for the Father. For He desperately desires to be with His people. This reality is the core of His Torah and of who He is.
When the Body learns to acquiesce to and embrace (i.e., Halachah) the Almighty’s ways, then Yah promises that He will dwell in her midst. Acquiescing and walking/embracing His set-apart ways pleases Him, and it is always the right thing to do. This distills down to loving Yah and loving one another according to His exacting criteria, not our own. This is the formula that makes Yah’s presence in the lives of His chosen ones possible.
I’ll say in closing, may our prayer always include a portion of David’s heartrending petition to Yah when he was at one of the lowest points of his colorful life:
(9) Hide Thy face from my sins, and blot out all mine iniquities. (10) Create in me a clean heart, O Elohiym, and renew a right spirit within me. (11) Cast me not away from Thy presence, and take not Thy Holy Spirit from me. (12) Restore unto me the joy of Thy salvation; and uphold me with Thy free Spirit. (13) Then I will teach transgressors your ways, and sinners shall be converted unto Thee (Psalm 51; KJV).
May you be most blessed, fellow saints, in training. Shabbat shalom. Shavu’tov. Take care.
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.
