Oh the Blood of Yeshua-Thoughts and Reflections on Torah Reading 88

by | Jun 17, 2023 | Blog

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.

Only One Way to God-Thoughts and Reflections on Torah Reading 87

by | Jun 10, 2023 | Blog

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.

Thoughts and Reflections on Torah Reading 80

by | Apr 24, 2023 | Podcasts

Shalom!

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.
    • 2 were mandatory expressions of remorse for one’s sins, and they included: (a) Sin Offerings; and (b) Guilt Offerings” (“Tabernacle of Moses: Leviticus 2 Grain or Meal Offering by Dr. Terry Harman“).

(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.

This offering, according to Dr. Terry Harman, the Tabernacle Man, served as a voluntary expression of worship. In rendering unto Yehovah a Grain Offering, the worshiper was “recognizing Yehovah’s faithfulness and His provisions.“

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!