Parsha Emor
Leviticus 21:1 – 24:23
Please Pray
this
Prayer
First before
reading.
In
the name of Yahushua
Our Messiyah,
I pray for the Spirit of Understanding
The Spirit of Knowledge and
The Spirit of Wisdom
As I
read through this Parsha
The
Hebrew word Emor ‘rmoae’ imply to sing or to say. This Torah portion begins
with the instruction to Moses to “say or speak” to the Kohanim the priest.
Shabbat Emor precedes and prepares us for the revealing of the Light to us, the
CREATOR was about to revealed a great information to the Kohanim through Moses.
On this Shabbat like every other Shabbat, information about the Kingdom of H eTorah Port ion we read.
On
this Shabbat like all other Shabbat as we ind
At evey level or days of creation, we experience a greater illumination
of the same light, as the light of each day starts at dawn with the first
glimpse and progress from there, so every believer experience light on the first
day of creation, but that light should progress as we arrive at the sixth day.
At the various level or days of creation, we experience furth
This secet, this experience of the Light being revealed each day or
Shabbat, is something each ind
If I am eating an Apple, I cannot tell you the sensation I am
experiencing, there is no word that can articulate a sensation or my
experience, it is an ind
When we talk about secrets in Torah, we are not talking about
information, but the intense spiritual light that the Torah student received
every Shabbat. Shabbat Emor remind us of the goal of Shabbat which is to
elevate our consciousness every week to a new level of attainment.
We all live on an gigantic rock that rotates around a enormous ball of
fire call the sun at a tremendous speed. Have you ever wonder what cause the
Earth to rotate on its own axis at the same time that it revolves around the
sun?
Science explain that there are two natural forces at work as it rotates
through space. One is the earth’s inertia, which is the tendency of an object
to keep moving in a certain direction once it has started in that direction,
and the force that oppose it is the second, the gravitational pull of the sun.
There is always a constant struggle between these two forces. If the
gravitational pull of the sun should won, the earth would be drawn into the sun
and be destroyed. If the inertia would won then the earth would be like a
wondering rock flowing aimlessly in space.
At the root of our physical existence lies a struggle between the
nature of the Earth and the nature of the heavens, a constant tension of
desires manifest itself, creating the perfect dynamic to support life.
This tension is also the foundation of our spiritual growth. Although
the majority of us want our lives to be struggle free, there are forces that
oppose us. As we see, these obstacles actually serve an essen
As believers when we examine our spiritual lives, we often separate our
days into good and bay. On the good days, we wake up with great expectation, we
are usually at our best for that day. There are also days when will horses
could not drag us out of bed, those day nothing seem to go right.
If we should ask the average human they would tell you that the day
when every thing when well were their best days. In the spiritual, those
socalled good days is when we make the least spiritual impact, for light shine
the brightest when it is the darkest. As believers we are in this world to
bring love where there is hate, to make peace when there is war; to bring light
when there is darkness; to bring joy when there is sadness; to bring hope when
there is dispare; to bring faith when there is unfaithfulness.
Most of us do not experience days that are either completely difficult
or completely great; we usually spend our days between either in one or the
other. We might awaken in the morning with great expectation, only to receave a
call that a friend is in a serious accident, then a few hour late another
friend call you and ask you to be the godparient of their new born child. Then
a few minute we are arguing with our teenage as to why they can do out with there
friends.
To most of humanity we are reacting, to the situation. The truth is
that we have to completely change our understanding, because every hour we have
are very significant. The few minuten when we are reacting with our friends,
either in a happy or sad situation, are the reason why we are here in this
world.
If we can experience these dark moments in our lives when nothing seems
to go right and display the fruit of the spirit, when the opposite is staring
us in the face, we have turn the fruit of the flesh into the fruit of the
spirit. We will have revealed light in darknes, or light from darkness.
When we as believers read the Torah Port
This Torah portion introduces the various Feastday we celebrate each
year. On Yum Kippur, our Messiyah Yahushua present to the Creator our dayly,
weekly, mont
The beauty of this Torah
Port
Worthy is the man or woman who for a few minutes each day fight against
the inclination that try to stop us, when we know we should exemplify the fruit
of the spirit.
The previous Parsha dealt with the commandment that the entire nations
should strive collectively to become a holy nation, and with it, the broad
range of activities that brings one to this most exalted state.
In this chapter, the Torah now turns to the Kohanim, whose Divine
service places upon them a particular responsibility to minister at one of the
five Altar of the Tabernacle. Their responsibility is to maintain the highest
standards of holiness and purity, as a Mighty Hand representative of EL YAHVEH,
created to brings people to perfection.
Lev 21:1
And יהוה said to
Mosheh, “Speak to the priests, the sons of Aharon, and say to them: ‘No one is
to be defiled for the dead among his people, - Moses the
most mature believer among the children of Yisrael, the one to whom יהוה spoke directly. He was given a
special assignment to speak directly to the Kohenim, that is Aaron and his
sons, who were the Mighty Hand representative at that time. Moses was acting in
the office of a Prophet, one to whom the Creator speak before He acts.
יהוה message is simple, do not defile yourself by been among the
dead. From a spiritual sense, do not hang out with those who are spiritually or
even physically dead. He is an Elohim of the living not the Dead. Yahushua says
in Matthew 8:22; Luke 9:60 ‘But Yahushua replied, "Follow
me, and let the dead bury their own dead.’
These dead ones are those who have no hope of sanctification. It is only
those who believe in El Yahushua, who have any hope of ever reaching
perfection, do not waste your time with them, you might become defiled by their
ways. Bad company will always influence good character in a negative way.
Seldom will good ever influence bad for the positive.
Lev 21:2 except
for his relatives who are nearest to him: for his mother, and for his father,
and for his son, and for his daughter, and for his brother; - As there are physical dead,
there are also spiritual dead among us. The same principle applies in both the
physical and the spiritual realm. If a Kohenim had a mother or father, or his
son, or his daughter, or even his brother, he may associate with them, in order
that he might save them in the process, other then that restrict who they
socialize with.
Lev 21:3 and
for his maiden sister who is near to him, who has had no husband – for her he
can be defiled. – This is also true if the
Kohenim had an unmarried sister, who is not under the authority of her husband.
If any of the Kohenim is the eldest male, he is spiritually responsible for
her.
Lev 21:4 He may not make himself unclean, because he
is a leader (husband) among his people; doing so would profane him – All Spiritual leaders are forbidden to contaminate
themselves by the dead or for the dead. Only an ordinary Kohen is permitted to
contaminate himself for a close relatives, while the other are not. As priest in
the family or in the Tabernacle, extra care must be taken not to become
contaminated, so that he may be prepared at all time to serve at a priest.
Lev 21:5 they
do not make any bald place on their heads, and they do not shave the corner of
their beard, and they do not make a cutting in their flesh. - This verse refers to a common practice of
making a bald spots or gashes in the skin as a sign of mourning for the dead.
When someone dies, there is nothing else that can be done for them. Their
spiritual destiny is seal the moment one dies. Ecc 11:2 …. Whether a tree
falls toward the north or the south, the place where the tree falls is where it
stays.
The tree in this scripture represent us, we have no more spiritual growth to
make.
This is a clarification of the prohibition stated in 19:27. The prohibition
against removing the beard applies only to shaving with a sharp blade; however,
facial hair may be removed with a scissors. There is a certain demeanor that a
Priest must maintain at all times.
Lev 21:6 ‘They
are set-apart to their Elohim and do not profane the Name of their Elohim, for
they bring the offerings of יהוה made by fire, and the bread of their Elohim, and shall be
set-apart. - This concept of holiness implies abstinence
and is particularly relevant to Priesthood; who are forbidden from
contaminating themselves by the dead and from taking certain women for a wife.
Although a Kohanim/minister have several responsibilities and privileges
beyond those of the ordinary people, they do not have the right to resign from
their position or to give up their prerogatives. They are servants of יהוה and for them to abandon their role is a
desecration of יהוה Name.
The Torah indicates that a Kohen, who falls short of holiness, is guilty of
desecrating יהוה Name. This is a reflection of the axiom, that more is demanded
from people of prominence. Because a Kohen is the servant of יהוה, he must be scrupulous in his
behavior; when he sins, onlookers regard it as a desecration of the One against
whom he transgresses.
A similar responsibility applies to all Hebrew, EL YAHVEH chosen people,
and especially those who are privilege to be Torah intellectual, they must hold
themselves to a higher standard of behavior and ethics.
Lev 21:7 ‘They
do not take a woman who is a whore or a defiled woman, and they do not take a
woman put away from her husband, for he is set-apart to his Elohim. – The definition of a harlot
who is prohibited to a Kohen is quite limited: It is a woman who had has lived
with a man who is not permitted to her because of a negative commandment. This
includes not only relationships punishable by death or Kares, but also living
with a mamzer or a nonbeliever.
A woman who is a defile woman, this term refers to any woman who is
forbidden to be a wife of a Kohen or a Kohen Gadol. She is a polluted woman,
her behavior is not circumspect. She cannot be a woman who believes in women
liberation movement, one who practice a woman right to abortions and to make
her own choice. She cannot eat of the tree of the knowledge of good and evil.
Lev 21:8 ‘And
you shall set him apart, for he brings the bread of your Elohim, he is
set-apart to you. For I, יהוה, who
setting you apart, as I am set-apart. – A Kohen is
not merely an individual; as a representative of the Sanctuary, he is
responsible to the nation, and the nation is obligated to require him to remain
true to his calling.
The rest of the Nation of Yisrael must recognize the sanctity of the
Kohanim by showing them respect and give them precedence. This is why a Kohen
is called to the Torah first and has priority in leading the assembly in grace
after meals.
Lev 21:9 ‘And
when the daughter of any priest profanes herself by whoring, she profanes her
father. She is burned with fire. – The daughter of a Kohanim must be circumspect in her
behavior at all times. Her attitude determines the character of her father. Pro 22:6 Train up a child in the way he should go: and when he is old, he will
not depart from it. The fact that she must be burnt, send a strong signal that
this kind of action is most serious and the punishment are final.
Verse 10 – 15 covers the laws of the Kohen Gadol. Remember the story of
El Yahushua and Lazarus; Yahushua did not enter the Tomb. John 11:41 Then they took away the stone from the place where the dead were laid. And
Yahushua lifted up his eyes, and said, Father, I thank thee that thou hast
heard me. 42 And I knew that thou hearest me always: but because of the
people which stand by I said it, that they may believe that thou hast sent me.
43 And when he thus had
spoken, he cried with a loud voice, Lazarus, come forth. El Yahushua spoke from outside the Tomb and called
Lazarus to come out.
Lev 21:10 ‘And the high priest among his brothers, on
whose head the anointing oil was poured and who is ordained to wear the
garments, does not unbind his head nor tear his garments, - A kohenim/priest who has been
inaugurated, assumes the office is one of two ways: by being anointed with oil
of anointed prepared by Moses, or simply by donning the vestments of his
office. This is derive from our verse, which speaks of both anointment and the
wearing of the vestments. This vestment is full maturity. We as believers must
guard our spiritual garment with our lives.
It is also customary for a person to tear their garment when they are under
great distress, a Kohim if forbidden to do so. From a spiritual point of view
their garment represent their righteousness, which is not allowed to be
compromise.
Lev 21:11 He
is not to go in to a
building where any dead body is or make himself unclean, even when his father
or mother dies. – Very straight forward. A
building is a dwelling place, as the first day of creation symbolize, light and
darkness, truth and lies, life and death does not mix.
Lev 21:12 Do
not go out of the set-apart place, nor profane the set-apart place of his
Elohim, for the sign of dedication of the anointing oil of his Elohim is upon
him. I am יהוה. – He is not allowed to stop
being a Kohanim, or is he allows to contaminate the Position that he holds. If
the anointing is on him, it is a life long anointing, he cannot decide it is
time to resign of retired.
Lev 21:13 ‘And let him take a
wife in her maidenhood. – A Kohem must only take for a wife a woman who is a virgin. He might not marry a widow (as other priests might),
much less one divorced, or a harlot. The reason of this was to put a difference
between him and other priests in this matter; and (as some suggest) that he
might be a type of Messiyah, to whom the church was to be presented a chaste
virgin, 2 Co. 11:2. See Eze. 44:22.
Messiyah must have our first love, our pure love, our entire love; thus the virgins
love thee, and such only are fit to follow the Lamb, Rev. 14:4.
Lev 21:14 ‘A
widow or one put away or a defiled woman or a whore – these he does not take.
But a maiden of his own people he does take as a wife. – Self-explanatory. This concept
of a widow is some time very misleading. A widow is one whose husband has died
within the redeem community. If a woman from out side the community joins the
Nation of Yisrael, she is now a new creature. The husband she has in Yisrael
must be her only husband. A woman can only be put away for some impurities.
Remember the story of Abigail in 1 Samuel, her husband Nadal was a wicked man,
after he died David took her to be one of his wives.
Lev 21:15 ‘And
he does not profane his offspring among his people, for I am יהוה, who sets him apart. - His sons and
daughters must be role models for the other people. He must be careful how his
children behave in public.
He might not profane his
seed among his people. Some understand it as forbidding him to marry any of an
inferior rank, which would be a disparagement to his family. Jehoiada indeed
married of his own tribe, but then it was into the royal family, 2 Chr. 22:11.
This was not to teach him to be proud, but to teach him to be pure, and to do
nothing unbecoming his office and the worthy name by which he was called. Or it
may be a caution to him in disposing of his children; he must not profane his
seed by marrying them unsuitably. Ministers’ children are profaned if they be
unequally yoked with unbelievers.
Verse 16 – 24 speaks of blemishes that cause disqualification of a kohanim.
Lev 21:16 And
יהוה spoke
to Mosheh, saying, -
Lev 21:17
“Speak to Aharon, saying, ‘No man of your offspring throughout their
generations, who has any defect, is to draw near to bring the bread of his
Elohim. – What manifest itself in the
natural has a spiritual manifestation. This verse forbids a blemished Kohen to
perform the service in the Tabernacle. The next verse gives the reason for this
prohibition. It is not proper for him to do so in the spiritual sense if there
is a spiritual blemish on his character.
Lev 21:18 ‘For
any man who has a defect is not to draw near: a man blind or one lame or
disfigured or deformed, - A blind person, also means to be spiritually blind, or one who the Holy
Spirit has departed, they have become spiritually blind. Such an incident can
be seen in King Saul, who became spiritually blind after the Holy Spirit
departed from him.
In the spiritual sense, one who has one foot longer than another, represent
an uneven walk spiritually? The spiritual walk of a believer must be even at
all times.
Lev 21:19 a
man who has a broken foot or broken hand, - This verse
describe a person who spiritual walk and work is broken, or it can be describe
as having two sets of walk and work, one when one set of friends are around and
the other when a different set of friends. The Apostle Paul, rebuke Peter for
that same practice in Galatians 2:14 But when I saw that
they walked not uprightly according to the truth of the gospel, I said unto
Peter before them all, If thou, being a Jew, livest after the manner of
Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as
do the Jews?
Lev 21:20 or
is a hunchback or a dwarf, or a man who has a defect in his eye, or eczema or
scab, or is a eunuch. - A defect in the natural is a
defect in the spiritual.
Lev 21:21 ‘No man among the offspring of Aharon the priest, who has a defect, is
to come near to bring the offerings made by fire to יהוה – he has a defect, he does not
come near to bring the bread of his Elohim. - Physical defect
manifest itself in a spiritual manner.
Lev 21:22 ‘He does eat the bread of his Elohim, both the most set-apart and the
set-apart, - Although a Kohen with a blemish may not perform the service, he has the
privilege of eating meat from the same sacrifice, but he cannot administer it.
It is this bread of life that will clean him from all unrighteousness. An
imperfection in the natural can be found in the spiritual. By eating from the
sacrifice, that kohen with the defect will be able to restore himself. This is
the root cause of miracles, the inner spiritual development, manifest itself in
the natural.
Lev 21:23 only, he does not go near the veil or approach the altar, because he has
a defect, lest he profanes My set-apart places. For I am יהוה, who sets them apart. – Only those who are perfect
spiritually may approach the veil that separates the Holy Place
Lev 21:24 Thus Mosheh spoke to Aharon and his sons, and to
all the children of Yisra’ĕl. – Even though the commandments related only to the
Kohanim, Moses taught them to all the people as well. Let
such therefore as are openly vicious be put out of the priesthood as polluted
persons; and let all that are made to be YAHVEH spiritual priests be before him
holy and without blemish, and comfort themselves with this, that, though
in this imperfect state they have spots that are the spots of YAH’s children,
yet they shall shortly appear before the throne of YAHVEH without spot, or
wrinkle, or any such thing.
Chapter 22
Verse 1
– 9 describes the safeguarding of the sanctity of offering and terumah. Here in
this chapter the people are enjoined to avoid the contamination of sacrificial
meat and terumah(The prescribed portions of the crops that are given to the
Kohanim)
Lev 22:1 And יהוה spoke to Mosheh, saying,
Lev 22:2 “Speak
to Aharon and his sons, that they separate themselves from the set-apart
offerings of the children of Yisra’ĕl, and that they do not profane My
set-apart Name in what they set apart to Me. I am יהוה. – Whenever a Kohanim become tamei “contaminated”, they
must withdraw themselves from all aspects of the Temple
The word separate comes from the Hebrew word that mean crown. This alludes
to the great people of Yisrael, those who are crowned with distinction, and
cautions them to be especially careful to avoid desecration of the Name. Such
people are prone to think that they can allow themselves liberties not
permitted to commoners. On the contrary, the Torah tells them; their responsibilities
are greater than those of other.
Lev 22:3 “Say
to them, ‘Any man of all your offspring throughout your generations who draws
near the set-apart offerings which the children of Yisra’ĕl set apart to יהוה, while he has uncleanness upon him, that
being shall be cut off from before Me. I am יהוה. – The term any man, meaning that this position should be
only open to men, in any generation. Oh My! If he draws near or goes into the
Court Yard or the Holy Place
Lev 22:4 ‘Any man of the offspring of Aharon, who is a leper or has a discharge,
does not eat the set-apart offerings until he is clean. And whoever touches what
is rendered unclean by a corpse, or a man who has had an emission of semen,
- This
verse explains that anyone who is unclean must not touch any off the sacred
things offered to EL YAHYEH until he is clean.
Lev 22:5 or a man who touches any creeping creature by which he would be made
unclean, or any being by whom he would become unclean, even any of his
uncleanness; - or who has
touched a reptile or insect that can make him unclean, or a man who is unclean
for any reason and who can transmit to him his uncleanness.
Lev 22:6 the being who has touched it shall be unclean until evening, and does
not eat the set-apart offerings, but shall bathe his body in water. - The person who
touches any of these will be unclean until evening and is not to eat the holy
things unless he bathes his body in water. Today we wash ourselves in the Blood
and water that flow from Messiyah side.
Lev 22:7 ‘And when the sun goes down he shall be clean, and afterward eat the
set-apart offerings, because it is his food. -
After sunset he will be clean; and afterwards, he may eat the holy
things; because they are his food.
Lev 22:8 ‘He does not eat that which dies or is torn by beasts, becoming unclean
by it. I am יהוה. - But he is not to eat anything that dies naturally or is torn to
death by wild animals and thereby make himself unclean; I am יהוה.
Lev 22:9 ‘And they shall guard My Charge, lest they bear sin for it and die
thereby, when they profane it. I יהוה set them apart. - The Kohanim must observe this charge of
mine; otherwise, if they profane it, they will bear the consequences of their
sin for doing so and die in it; I am EL YAHVEH, who makes them holy.
Lev 22:10 ‘And no stranger eats the set-apart offering. A sojourner with the
priest, or a hired servant, does not eat the set-apart offering. - No one who is
not a Cohen may eat anything holy, nor may a tenant or employee of a Cohen eat
anything holy.
Lev 22:11 ‘But when the priest buys a being with his money, he does eat of it.
And one who is born in his house does eat his food. - But if a Cohen acquires a slave, either through
purchase or through his being born in his household, he may share his spiritual
food.
Lev 22:12 ‘And when a priest’s daughter is married to a stranger, she does not
eat of the set-apart offerings. - If the daughter of a Cohen is married to
a man who is not a Cohen, she is not to have a share of the food set aside from
the holy things, she must eat of the spiritual food provide in her husband
house. Meaning that the husband must be the priest of the family.
Lev 22:13 ‘But when a priest’s daughter is a widow or put away, and has no child,
and has returned to her father’s house as in her youth, she does eat her
father’s food, but no stranger eats of it. - But if the daughter of a Cohen is a
widow or divorcee and has no child, and she goes back to her father's house as
when she was young, she may share in her father's spiritual food; but no one who is not a Cohen is to
share in it. These verse describe what most women would
find had to accept, that the man is the spiritual head of the family.
Lev 22:14 ‘And when a man eats the set-apart offering by mistake, then he shall
give a set-apart offering to the priest, and add one-fifth to it. - If a person
eats holy food by mistake, he must add one-fifth to it and give the holy food
to the Cohen. This is the portion of our offering that should be set-aside for
the Priest.
Lev 22:15 - 16‘And let the priests not profane the set-apart offerings of the
children of Yisra’ĕl, which they lift up to יהוה, or allow them to bear the
crookedness of trespass when they eat their set-apart offerings. For I am יהוה, who sets them apart. - They are not to profane the holy things
of the people of Isra'el that they have set apart for EL YAHVEH, and therefore
causing them to bear the guilt requiring a guilt offering, by eating their holy
things; because I am YAHVEH, who makes them holy.
Verse 17 – 25 speaks of the Blemished animals. Just as
Kohanim with bodily blemishes are not permitted to perform the Divine Service,
so blemished animals are invalid as offering. EL YAHVEH wants perfections from
His sons in the spiritual and moral sense, and from His offerings in the
physical sense. Even though a blemish animal may be larger and more valuable
than an unblemished one, it is not acceptable, for YAHVEH does not measure
perfection in monetary terms.
Lev 22:17 And יהוה
spoke to Mosheh, saying, -
Lev 22:18 “Speak to Aharon and his sons, and to all the children of Yisra’ĕl, and
say to them, ‘Any man of the house of Yisra’ĕl, or of the strangers in Yisra’ĕl, who brings his offering for
any of his vows or for any of his voluntary offerings, which they bring to יהוה as a burnt offering, - "Speak to Aharon and his sons and to the entire people
of Yisra'el; tell them: 'When anyone, whether a member of the house of Yisra'el
or a foreigner living in Isra'el, brings his offering, either in connection
with a vow or as a voluntary offering, and brings it to EL YAHVEH as a burnt
offering, it must be perfect. A vow is a personal obligation: “I obligate
myself to bring an elevation offering.” The nature of the undertaking means
that if the owner consecrates an animal and it become lost or blemish, he has
not discharge his vows and must bring another animal.
A free will offering is a contribution “I consecrate this animal for
use as an elevation Offering. The owner’s obligation is to offer that animal,
but if for any reason that cannot be done, the owner has no further
responsibility to bring another one.
Lev 22:19 for
your acceptance, is a male, a perfect one from the cattle, from the sheep, or
from the goats. - In order for you to be accepted, you must bring a
male without defect from the cattle, the sheep or the goats. We must pay the
cost of a male goat, for the Goat is El Yahushua (Jesus Christ) he is the one
our voluntary offerings. This verse specifies only animals elevation offering;
birds, however, are acceptable even if they are female and blemished. They are
disqualified only if they are lacking a limb.
Lev 22:20 ‘Whatever has a defect, you
do not bring, for it is not acceptable for you. - You are not to bring
anything with a defect, because it will not be accepted from you.
Lev 22:21 ‘And when a man brings a peace offering to יהוה, to complete a vow, or a
voluntary offering from the cattle or the sheep, it is to be perfect to be
accepted, let there be no defect in it. - Whoever brings a sacrifice of peace offerings
to EL YAHVEH in fulfillment of a vow or as a voluntary offering, whether it
come from the herd or from the flock, it must be unblemished and without defect
in order to be accepted. This also means that if we also bring a monetary offering it must
be from your own labor, not from someone else’s pocket.
Lev 22:22 ‘Those blind or broken or having a cut, or have an ulcer or eczema or
scabs, you do not bring to יהוה, nor make an offering by fire of
them on the altar to יהוה. - If it is blind, injured, mutilated, has an
abnormal growth or has festering or running sores, you are not to offer it to יהוה or
make such an offering by fire on the altar to יהוה.
Lev 22:23 ‘As for a bull or a lamb that has any limb deformed or dwarfed you do
prepare as a voluntary offering, but for a vow it is not accepted. - If a bull or
lamb has a limb, which is too long or short, you may offer it as a voluntary
offering; but for a vow it will not be accepted. A blemish animal may be
contributed for its monetary value for the upkeep of the Temple
Lev 22:24 ‘Do not bring to יהוה what is bruised or crushed, or torn or cut, nor do it in your
land. - You are not to
do these things in your land, an animal with bruised, crushed, torn or cut
genitals you are not to offer to EL YAHVEH.
The blemishes listed in this verse is a form of castration,
which is forbidden in the Land. The phrase in your land means that it is
forbidden to do so to every conceivable species of animal in the country,
whether or not they are acceptable for offering or Kosher as food.
Lev 22:25 ‘And from a son of a stranger’s hand you do not bring any of these as
the bread of your Elohim, for
their corruption is in them, and defects are in them, they are not acceptable
for you. - And you are not to receive
any of these from a foreigner for you to offer as bread for your Elohim,
because their deformity is a defect in them - they will not be accepted from
you. The stranger
of this verse is an unbeliever. He is not permitted to bring animals to be
offered in the temple. What does this mean, do not let a Muslim come into your
church to offer his offering. If He is not coming to bring the perfect offering
which is El Yahushua, it is not permitted.
Verse 26 – 33 speaks of the Eligibility of offering. Following the physical
disqualifications, the Torah now goes into the requirement of minimum age and
various other rules governing offerings.
Lev 22:26 And יהוה spoke to Mosheh, saying, -
Lev 22:27 “When a bull or a sheep or a goat is born, it shall be seven days with
its mother. And from the
eighth day and thereafter it is acceptable as an offering made by fire to יהוה. - When a bull, sheep or goat
is born, it is to stay with its mother for seven days; but from the eighth day
on, it may be accepted for an offering made by fire to EL YAHVEH. Just as a Sabbath must past before a boy can be
circumcised, the animal instinct must undergo their seventh day of recreation,
before he can bears the mark of the testimony of the Kingdom of Heavens
Lev 22:28 “But do not slaughter a cow or a sheep and its young on the same day. - However, no
animal is to be slaughtered together with its young on the same day, neither
cow nor ewe. Despite the masculine of this prohibition it applies only to the
mother and her young. The masculine pronoun refers to the species, not the
individual animal. This is to safeguard the animal’s species, in World War II,
we see a violation of this principle, when both mother and child was sent to
the gas chambers. It is a protection against extermination.
Lev 22:29 “And when you bring a slaughtering of thanksgiving to יהוה, bring it for your acceptance. - When you offer a sacrifice of
thanksgiving to EL YAHVEH, you must do it in a way such that you will be
accepted. The offering must be presented in such a way that Elohim will find it, and
you, acceptable. The next verse goes on to say that the Kohan must have his
mind at the time of the slaughter that it will be eaten within the assign time.
Lev 22:30 “It is eaten that same day, leave none of it till morning. I am יהוה. - It must be
eaten on the same day it is offered; leave none of it till morning; I am EL
YAHVEH.
Lev 22:31 “And you shall guard My commands and do them. I am יהוה. – It is incumbent on every believer to
guard the Laws, Precept, Statues, and Judgments found in Torah.
Lev 22:32 “And do not profane My set-apart Name, and I shall be set-apart among
the children of Yisra’ĕl. I am יהוה, who sets you apart, - You are not to profane The holy Name; on
the contrary, He must be regarded as holy among the people of Isra'el; It is He who
determine what or who is holy; do not applying His
Name to an idol, or treating it with irreverence or contempt or as a byword.
A believer should be willing to gives his own live in order
to sanctify EL YAHVEH’S Name. If someone sin because he believes that Yah’s Will does
not matter to him, he has already desecrated the Name of EL YAHVEH.
The desecration of the Name is the most serious of all
sins and the one to which it is most difficult to atone. If anyone dedicates
his or her lives to EL YAHVEH service, He will devote Himself personally to
you, by regulating your activity, and not through any intermediary.
Lev 22:33 who
brought you out of the land
of Mitsrayim
Chapter 23
This chapter deals with יהוה, appointed time called in Hebrew as Moadims, because they are
special days when the Redeem people meet, as it were, with EL YAHVEH.
Moadim, appointed seasons, summon us to submit ourselves entirely to the
contemplation and the inner realization of those things or ideals, which lies
at the foundation of our spiritual growth.
Just as moed in space refers to the locality which men have as their
appointed place of assembly for an appointed purpose such as the tent of
meeting ”Ohel Moed”, so Moed in time is a point in time which summons us to an
appointed activity. In our case to a spiritual activity.
Therefore the moadim are the days, which stand out from the other days
during the yearly cycles. They summon the faithful from our everyday life to
stop and dedicate all our spiritual activities of to them.
The moadim interrupt the ordinary activities of our life and give us the
power, and consecration for the future by revivifying those ideals upon which
our whole spiritual growth is based, or they help us eradicate such evil
consequence of past activates that are deadly to our spiritual development.
These moadim helps us to receive the blessing essential for growth, as rain is
important for the development of the plants around us.
Lev
23:1 And
יהוה
spoke to Mosheh, saying, -
Lev 23:2 “Speak to the children of Yisra’ĕl, and say to them, ‘The appointed
times of יהוה, which you are to proclaim as set-apart gatherings, My
appointed times, are these: - you are to proclaim my designated times
as holy convocations. The sun, the moon, and the stars, which are EL YAHWAH
unchanging calendar, determine these times. These festivals must be based on
the Heavenly calendar, which is the sighting of the newly visible moon, and the
barley harvest in Yisrael.
EL YAHVEH show the sign of His time in nature and it is
incumbent on Yisrael to respond; this reaction by His people expresses the
mutual love of the Creator and His chosen people.
The purpose of the Moadim, “Festivals” is spiritual
elevation, and the special foods and festive clothing are to help people
achieve that goal. By giving honor and distinctiveness to the day, we focus our
mind on it significant and thereby help us foster a realization of the
spiritual opportunities it offers us, if we but utilize them properly.
Lev 23:3 ‘Six days work is done, but the seventh day is a Sabbath of rest, a
set-apart gathering. You do no
work, it is a Sabbath to יהוה in all
your dwellings. – The day of complete rest in
the natural signifies the same in the spiritual. When we as believers
experience each day of Creation, we will eventually come to the seventh day
spiritually. This is the state of Spiritual maturity, which is the whole
purpose of creation.
The Torah introduces this day as the first of the festivals. As true to
form, EL YAHVEH always starts with the objective first, and then He tells us
how to achieve it.
Lev 23:4 ‘These
are the appointed times of יהוה, set-apart gatherings which you are to proclaim at their
appointed times. - These are the designated times of ELYAHVEH, the holy
convocations you are to proclaim at their designated times. The Sabbath is a weekly
reminder of the purpose of Creation. Now, we are going to learn the yearly
milestone to achieve this goal. Number 14:34 After the number of the days in which ye searched
the land, even forty days, each day for
a year.
Verse 5 – 8 speaks of Passover or Pesach.
Lev 23:5 ‘In the
first month, on the fourteenth day of the month, between the evenings, is the
Passover to יהוה. – Who determine when the Year starts? Is it not
the Creator of the Universe! Did He not determine that the New Moon will be the
sign of the new month? Is it not Him who determines when the Barley harvest
comes to maturity? Therefore in the mouth of two witnesses let the New Year be
established.
Therefore, fourteen days after the sighting of the Barley harvest turning
white and the New moon, the next full moon fourteen days later is YAHVEH
Passover. This Passover can fall on any day. The day El Yahushua “Jesus Christ”
died on the Cross, Passover fell on a Wednesday. Then how is it that Christian
only celebrates Christ death on a Friday, Good Friday?
Lev 23:6 ‘And on the fifteenth day of
this month is the Festival of Unleavened Bread to יהוה – seven days you eat unleavened bread. – The Day after Passover, regardless of which day it
falls on, is the first day of the festival of Unleavened Bread.
Lev 23:7 ‘On the first day you have a set-apart gathering, you do no servile
work. – On the fifteenth day is a holy day; we must not do any form of labor.
Lev 23:8 ‘And you shall bring an offering made by fire to יהוה for seven days. On the seventh
day is a set-apart gathering, you do no servile work. – For these seven days it is a time of
praise and worship. A time when we take a close look at our selves and confess
our shortcomings, those leaven in our lives that causes us to become hearer of
the word only.
Verse 9 – 14 speaks of the counting of the Omer. The fifty days that lead
up to Pentecost. Before any grain produce of the new crop may be eaten, a
measure of ground barley must be brought to the temple on the second day of
Passover as a new meal offering. This is the first fruit of the Barley
offering. Once it is brought, the barley harvest may be eaten.
Lev 23:9 And יהוה
spoke to Mosheh, saying, -
Lev 23:10 “Speak to the children of Yisra’ĕl, and you shall say to them, ‘When
you come into the land which I give you, and shall reap its harvest, then you
shall bring a sheaf of the first-fruits of your harvest to the priest. – When we have come
into the Land of Yisrael
When we come into the land, have a spiritual meaning behind it. When we
receive our inheritance, as a son of EL YAHVEH, it will be required of us to
give a tenth of our Kingdom to our El Yahushua, Who will also give a tenth to
His Father. These principles is what we must learn while we are here on earth,
in preparation for the Kingdom to come.
Lev 23:11 ‘And he
shall wave the sheaf before יהוה, for your acceptance. On the morrow after the Sabbath the
priest waves it. – On the morning after the
first day of Passover the 16th of the first month. Passover is on
the 14th, the next day the 15th is a Holy Day, and the
next day is the day the tithes of the new crop are given. The morrow after the
first day of Pesach, which is called a rest day because any ordinary work is
forbidden. Although the word ordinarily refers to the Sabbath, this cannot be
the case, because this verse does not specify which of the fifty-two Sabbaths
is meant.
The term however, means that it must be treated like any ordinary Sabbath.
This as becomes a major points of controversy between the Pharisees and the
Sadducees. The Sadducees interpreted the verse literally, as referring to the
seventh day Sabbath, and claim that the Omer must always be counted from a
Sunday, regardless of which day the Passover falls on.
If the Passover falls on a Sunday, then the first day of the Omer will be
started from the other Sunday, this would make it 56 day from Passover to
Pentecost. However if we used the Pharisees way of determine the First day,
then Pentecost will always fall fifty days after Passover.
Lev 23:12 ‘And on that day when you wave the sheaf, you shall prepare a male lamb
a year old, a perfect one, as a burnt offering to יהוה, - This is a lamb of celebration to go
with the first fruit of the new crop. This offering is not necessary a tenth,
of the whole crop. The field might not yet be completely harvested, but the
first of new crop must be given first. The tenth will be given later, when the
entire crop is completely harvested.
Lev 23:13 and its
grain offering: two-tenths of an ĕphah of fine flour mixed with oil, an
offering made by fire to יהוה, a
sweet fragrance, and its drink offering: one-fourth of a hin of wine. – This offering is an exception to the rule, since the
meal offering of a lamb is normally one tenth-ephah. The wine-libation given
below is the normal quarter-hin. This offering is an exception to the rule,
since the meal offering of a lamb is offered with one tenth-ephah of fine
flour. The wine-libation given below is the normal quarter-hin.
Lev 23:14 ‘And
you do not eat bread or roasted grain or fresh grain until the same day that
you have brought an offering to your Elohim – a law forever throughout your
generations in all your dwellings. – The product of the new crop must not be eaten until;
the offering of the new crop is given. This speak of a time in the Kingdom when
we receive our inheritance that we must not use the produce of our Kingdom
until we give our tithes to those in authority to El Yahushua over is over us.
He intern must pay His tithes to EL YAHVEH.
We should never eat of our pay
cheque until we have offer up one tenth of it to EL YAHVEH. This is a practice
that will be performed in the Kingdom, after those who have reach maturity been
given our share of our Fathers
Kingdom
Verse 15 – 21 speaks of the Omer count and Shavuos. Unlike all the other
festivals, Shavuos is not identified as a specific day on the Hebrew calendar,
but as the fiftieth day after the Omar-offering.
Beginning on the second day of Pesach, when the Omar is brought, forth-nine
days are counted, and the next day the fiftieth is Shavuos or Pentecost. This
recalls the days in the wilderness immediately after the Exodus, when the
Children of Yisrael excitedly counted the days, each day improving and
elevating themselves, so that they would be worthy of receiving the Torah.
Today, it is both the Torah and the Ruach (Holy Spirit.)
The fact that Shavuos does not a specific calendar date of its own, but is
attached to Pesach by the seven weeks count, symbolizes that the freedom of
Pesach is significant as the prelude to the giving of the Torah, and the Ruach
fifty days after El Yahushua died on the Cross.
The day does not begin on the first day of Pesach, because that day id
reserve for the celebration of the Exodus and its miracles, for that event
established undeniably that YAHVEH alone controls nature and changes it at will
to suit His purposes.
Lev 23:15 ‘And from the morrow after
the Sabbath, from the day that you brought the sheaf of the wave offering, you
shall count for yourselves: seven completed Sabbaths. – From the day after the first
day of Passover every individual believer must count every one of the days
separately and audibly. This day is now the 16th of Aviv, the first
biblical month. This is not Sunday as the Sadducees teaches. The day after
Passover is the 15th of Avis (Nisan), is the first day of unleaventh
bread, which is a Sabbath day.
Lev 23:16 ‘Until
the morrow after the seventh Sabbath you count fifty days, then you shall bring
a new grain offering to יהוה. – The repeat of the day after the first day
Passover, fifty days must be counted, this is the time when the new Wheat
harvest is now ready to be harvest. The meal offering of Shavuos is called new
and first-offering because it was the first temple-offering from the new wheat
crop. We count 50 days from Passover or count 7 sets of 7 days from the 16th
Aviv, the day after the First Day of unleavened bread. This would be Pentecost.
The Children of Yisrael leave Yisrael on the first day of unleavened bread, and
fifty days later was the first Pentecost at Mount Sinai
What this mean is that fifty days after the barley is harvested, the wheat
harvest will be ready to be harvest also. EL YAHVEH used the things of nature
to teaches us a spiritual lesson. As we harvest the product of earth, so does
our Heavenly Father harvest the Souls of man. When the children of Yisrael left
Egypt
Lev 23:17 ‘Bring
from your dwellings for a wave offering two loaves of bread, of two-tenths of
an ĕphah of fine flour they are, baked with leaven, first-fruits to יהוה. – Two things were given at Pentecost, the Torah, and the
Menorah, both fifty-day after Passover. The two loves also represent the two
stone tables that the summery of the Torah was written on. Two tenths of an
ephad of fine flour represent the process of making fine flour, baked with the
leaven of the Holy Spirit, in particular the Spirits of Understand, Knowledge
and Wisdom. Those who have achieved this quality of spiritual development will
be the first fruits to our Heavenly Father. On Pentecost fifty days from
Passover we must bring two loaves of Bread as a praise offering.
Lev 23:18 ‘And besides the bread, you shall
bring seven lambs a year old, perfect ones, and one young bull and two rams.
They are a burnt offering to יהוה, with their grain offering and
their drink offerings, an offering made by fire for a sweet fragrance to יהוה. - With
the bread offering, the animal’s mentions in this verse must be offered
complementing the two loaves “grain” offering.
The grain offering is a presentation of our achievement
we have made in the acquiring of the principle of Torah. The offering of seven
one year old lam, represent the seven days of creation, the sacrifice the seven
sin of the animal nature that so easily ensnare us.
Lev 23:19 ‘And you shall offer one male goat as a sin offering, and two male
lambs a year old, as a peace offering. – Once we are still in the flesh, we
must always offer a sin offering, which is El Yahushua. The two lamb of one
year old, represent the yearly sin and atonement of our sin that we must
achieve in our spiritual progression.
As believer we are require to make seven peace offering,
during the seven days of our spiritual development.
Lev 23:20 ‘And the priest shall wave them, besides the bread of the first-fruits,
as a wave offering before יהוה, besides the two lambs. They are set-apart to יהוה for the priest. – Every year, the priest/Pastor must
offer the first fruit of their congregation unto EL YAHVEH, along with the two
lambs, one for a sin offering and the other to take away the evil inclination
for that year, until we reach maturity.
It is the best of the bunch that will set apart for
further advance Torah study, as it was in the olden days. Only the best of
those children in Torah
School
Lev 23:21 ‘And
on this same day you shall proclaim a set-apart gathering for yourselves, you
do no servile work on it – a law forever in all your dwellings throughout your
generations. –
This is a form of spiritual term test as it is one of the three harvests of the
crop for the year.
As there are three yearly harvests, there are three assessment points in
our yearly spiritual cycle. Our obedience to those feast days will determine the
spiritual marks we will receive for the spiritual year, or our spiritual cycle.
This must be a principle we must practice, until the restoration of the Kingdom of Heavens
Lev 23:22 ‘And
when you reap the harvest of your land do not completely reap the corners of
your field when you reap, and do not gather any gleaning from your harvest.
Leave them for the poor and for the stranger. I am יהוה your Elohim. – When we have assessed the spiritual situation of the
group, we must not remove all the fruit; we must leave some of the fruits for
the Spiritual poor among us. The Stranger among us is those who have not yet
save, those who are a stranger from El Yahushua.
During the seven days of unleavened bread we should have had remove from us
certain evil tendencies, those tendencies will produce the fruit of the spirits
seven week later. The fruit of the spirit that will be produce, will depends on
the evil tendencies we have wash away during the seven days of unleavened
bread.
Verse 23 – 25 speaks of Rosh Hashanah the feast of trumpet. The Torah
speaks of Rosh Hashanah both in these verses and in Numbers as a day of the
sounding of the Shofar. The Shofar is a call of repentance; the Shofar calls
out to believers to awake, those who are spiritually asleep, to remember the
purpose of Creation, which is to prepare mature sons for the Kingdom.
Remember the purpose why you are created, look into your soul, and improve
your selves spiritually. The appointed time of the second coming of Messiyah is
drawing near. Prepare your selves, those of us who are within range of the mark
of the higher calling.
This day is like a call to study hard for a coming final examination in two
weeks. As the first coming of Yahushua our Messiyah was on the first day of the
Feast of Tabernacle, and His circumcision was on the eight day; His second
coming will be on during the same feast. We will not know what year, or what
day, however we are given the time of the year, in which we may expect Him.
We are told that the sound of the Shofar or trumpet will
in Mat 24:30 And then shall
appear the sign of the Son of man in Heavens: and then shall all the tribes of
the earth mourn, and they shall see the Son of man coming in the clouds of
Heavens with power and great glory. 31
And he shall send his angels with a great sound of a trumpet, and
they shall gather together his elect from the four winds, from one end of
Heavens to the othe.
1Co
15:52 In
a moment, in the twinkling of an eye, at the last trump: for the trumpet
shall sound, and the dead shall be raised incorruptible, and we shall be
changed. EL YAHVEH
people will never be without a witness. Torah is not for the unsaved, it is for
the Redeemed Community only.
Lev 23:23 And יהוה
spoke to Mosheh, saying, -
Lev 23:24 “Speak to the children of Yisra’ĕl, saying, ‘In the seventh month, on
the first day of the month, you have a rest, a remembrance of blowing of
trumpets, a set-apart gathering. – On the first day of seventh month all the
Children of Yisrael must used this day to blow the Shofar or trumpet. It is a
gathering for the Redeemed Community only. The Shofar, the ram’s horn
symbolizes the ram that Abraham offered in place of Isaac, it explains that a
remembrance before EL YAHVEH is needed because Rosh Hashanah inaugurates the
ten-day period of judgment and repentance, before Yom Kippur.
Lev 23:25 ‘You do no servile work, and
you shall bring an offering made by fire to יהוה. – It is a time of rejoicing for those who have gotten to
that lofty state of a mature believer, a time when we can look forward for the
returning of the Bridegroom.
In ancient Hebrew culture, before a wedding feast began, the Bride Groom
would announce his arrival with the sound of the Shofar, this would give the
bride enough time to prepare her self and send back the signal that all is
well.
This Day of Rosh Hashanah is a day when we practice the different sound of
the Shofar that all believer should know, that when that great day arrive and
the angel of the YAHVEH will sound the Trumpet, we will be aware of the meaning
of the sound of the Shofat.
1Co
14:6 Now,
brethren, if I come unto you speaking with tongues, what shall I profit you,
except I shall speak to you either by revelation, or by knowledge, or by
prophesying, or by doctrine? 7 And even
things without life giving sound, whether pipe or harp, except they give a
distinction in the sounds, how shall it be known what is piped or harped? 8
For if the trumpet gives an uncertain sound, who shall prepare himself to the
battle? 9 So likewise ye, except ye utter by the tongue words easy to be
understood, how shall it be known what is spoken? for ye shall speak into the
air.
There is a
particular sound of the Shofar that call people to battle, there is also a call
for a special occasion, and there is a reassuring sound that says all is well.
How will you know which is which.
Verse 26 – 32
describes some of the laws governing Yom Kippur. This day is the final day or
the final chance for believers to prepare themselves for the coming of the
bridegroom.
Lev 23:26 And יהוה
spoke to Mosheh, saying, -
Lev 23:27 “On the tenth day of this
seventh month is the Day of Atonement. It shall be a set-apart gathering for
you. And you shall afflict your beings, and shall bring an offering made by
fire to יהוה. - On the tenth day
of Tishrei is the day of Day of Atonement, it is the day El Yahushua give a
report to our Father EL YAHVEH pertaining to our spiritual growth or our
spiritual progress. It is a day of fasting; of afflicting our body to see what
fruits of the Spirit governs it.
Our body usually reacts according to the level of maturity. If Yum Kippur
is a struggle then we know for certain that we are not yet a mature believer.
If we control our body according to the Spirit of Authority, then we know that
we have managed to bring our body under the control of the Holy Spirit. This is
the so-called final test for the year, the time when the final harvest for the
year is gathered in.
Like the wise virgins who had oil in their lamps, this day spiritually is
for the so-called foolish virgins to become wise and purchase the oil essential
to keep their lamps burning all night.
Lev 23:28 “And
you do no work on that same day, for it is the Day of Atonement, to make
atonement for you before יהוה your
Elohim. – Like Passover, Pentecost,
Rosh Hashanah, and Yum Kippur have a very specific day of the year, it is
interesting to note that it is the New Moon, Rush Kodesh that determine the
Yearly Feast. The difference between the feast day and the weekly Sabbath is
that food can be prepared except for Yum Kippur, when we must fast.
Lev 23:29 “For
any being who is not afflicted on that same day, he shall be cut off from his
people. – Any
believer, who does not take this time to cram spiritually for the final test,
will not make it to graduation. This fasting is an affliction of the soul. The
influence of the flesh and the spirit of man govern our soul. When we afflict
the flesh by denying it the very essence of life, we react in the spirit
according to how much influence our flesh has over our soul.
The fruit of the Spirit will
manifest it self according to our level of maturity. Am I in the first, second,
third, forth, fifty, sixth or seventh day of Creation will determine our
reaction to the affliction on Yum Kippur.
Lev 23:30 “And
any being who does any work on that same day, that being I shall destroy from
the midst of his people. – This day is not a day for studying; it is a day of testing. The term work
is over, the time for trying to improve on our spiritual existing, as the sixth
day of Creation represent mans striving to attained that lofty goal of
spiritual maturity.
Lev 23:31 “You
do no work – a law forever throughout your generations in all your dwellings. – As we are not allowed to do
no work physically, we are also not allowed to improve our spiritual
portfolio.
Lev 23:32 ‘It
is a Sabbath of rest to you, and you shall afflict your beings. On the ninth
day of the month at evening, from evening to evening, you observe your Sabbath.”
– On the ninth day
of the month at evening, Yum Kippur must be observed. As the Sabbath represent
coming into the fullness spiritually, these feast day help us forms part of our
yearly spiritual achievement.
Verse 33 – 43 describes succos and Shemini Atzeres. Succos, the festival of
Booths, commemorates the shelter hat EL YAHVEH provides for the Hebrew people
in the wilderness, and an essential parts of the Succos service as it recall
the shelter in the Wilderness, and to a greater extent El Yahushua our
Messiyah.
Succos is at time to rejoice in EL YAHVEH’S provision for our well being.
It is the only festival that our prayer describes as a time of our Joy. This is
because Succos is a time of culmination, a time when the individual and the
nation have succeeded in attaining a long-sought goal.
In the agricultural sense, this is because it is the time when the summer’s
produce is gathered. In the spiritual sense, Succos is the culmination of a
process. First comes redemption; then the purpose of redemption and finally,
these lessons are brought into our everyday lives when we find our joy in
observing the commandments.
Lev 23:33 And
יהוה spoke
to Mosheh, saying, -
Lev 23:34 “Speak to
the children of Yisra’ĕl, saying, ‘On the fifteenth day of this seventh month
is the Festival of Booths for seven days to יהוה. – On the fifteenth day of the seventh month is the
Festival of Booths. It is a time when we are commandment to live in booth,
temporary shelter.
Lev 23:35 ‘on
the first day is a set-apart gathering, you do no servile work. – On the fifteen-day of Tishrei
is the first day of Succos, is a holy Sabbath day. Notice that all the Yearly
Sabbath, is determine by the New moon. It is the New Moon that marks the start
of the new month. It was on this day that our Lord and Savor El Yahushua were
born to us in Beth Lechem on that wonderful night. It was the day on which He
came and Tabernacle among us, and was circumcise on the Eight-day of
Soccus.
Lev 23:36 ‘For seven days you bring an offering made by fire to יהוה. On the eighth day there shall
be a set-apart gathering for you, and you shall bring an offering made by fire
to יהוה.
It is a closing festival, you do no servile work. – For seven day we are required to live
outside for eight days, in make shift or temporary lodging. It is a time when
we celebrate with our friends, the produce of the Harvest. If we are a fig
farmer we share in the abundance of figs that EL YAHVEH has bless us with.
On the eight day the day when El Yahushua was
circumcises. It is a day in which we give thanks for a fresh, a new start to
the new Torah Cycle. El Yahushua might not have come this year, but He might
next year. Never the less we will use the new Torah cycles to develop our
selves further. Those of us, who have reach maturity, must continue to lead and
encourage other to strive for Maturity.
This is a time when the believer prays for the new rain.
The raining season usually start with the gentle rain, which germinate the
seeds of the Barley crop, that they might start to grow; and as the plant grow
stronger the rain intensify, to a point were is will be able to survive the
heavy rain. It is the heavy rain that helps the plant to establishes their
roots deep into the soil.
Lev 23:37 ‘These are the appointed times of יהוה which you proclaim as set-apart
gatherings, to bring an offering made by fire to יהוה, a burnt offering and a grain
offering, a slaughtering and drink offerings, as commanded for every day – Each festival day has its own required
nussaf-offering, as listed in Number 28 – 29. This term indicates that if a
mussaf was not offered on the appropriate day, it may not be brought later.
Passover was the only day, that that particular offering could be brought
another day.
Lev 23:38 besides the Sabbaths of יהוה, and besides your gifts, and
besides all your vows, and besides all your voluntary offerings, which you give
to יהוה. - The
mussaf offerings mentioned in the previous verse are in addition to the mussaf
that would be required if a Sabbath fell during the festival.
Lev 23:39 ‘But on the fifteenth day of the seventh month, when you gather in the
fruit of the land, observe the festival of יהוה for seven days. On the first day is a rest, and on the eighth day a rest. – The Torah now reintroduces the
subject of Succos, which was interrupted by verse 37 – 38. The laws of succos
are divided into two passages: The first refers to the sanctity of the festival
as represented by the offerings; now the Torah gives the commandments that are
unique to Succos.
The word, but, suggest a limitation. Previously, the
Torah spoke of Rosh Hashanah and Yum Kippur, the solemn days of judgment and
fasting.
Now the word but emphasizes that Succos is different. It
is a time when there is a special commandment to be joyous and grateful for the
blessing of the harvest, El Yahushua first Coming.
You shall celebrate, for a seven-day period. This
celebration is the commandment to bring a special peace offering, known as
Chagigah, in honor of the festival. All men who come to the Temple
must offer the Chagigah on each of the three pilgrimage festivals; El Yahushua
was brought to the Temple
Again seven is one of the number of completion, when we
celebrate Succos we are either in the first day or up to the seventh day, if we
are in the eight-day spiritually we will be a mature believer.
Lev 23:40 ‘And you shall take for yourselves on the first day the fruit of good
trees, branches of palm trees, twigs of leafy trees, and willows of the stream,
and shall rejoice before יהוה your Elohim for seven days. – As believers we are one of four
types of trees: the fruit of citron, the branches of the dates palms, twigs of
a plaited tree, and brook willow.
The four Species of tree represent our character. The
Citron resembles the heart, the lulav palm branch represents the spine; the
hadasim myrtle leaves, the eyes; and the aravos willow branches, the lips.
By presenting all four together, we symbolize the need
for a person to utilize all his faculties in the service of EL YAHVEH.
The esrog which has both a taste and a pleasant aroma,
symbolizes one who possesses both scholarship and good deeds; the Lulav a
branch of the date palm whose fruit has a taste but no aroma, symbolizes a
scholar who is deficient in good deeds; the myrtle which has no taste but does
have an aroma, symbolizes a person who is deficient in Torah but possesses good
deeds; and the willow which lacks both symbolizes a person who has neither. The
four Species are help together because all sorts of people must be united in the
community of Yisrael.
The term whosoever will may come, applies to this verse.
Lev 23:41 ‘And
you shall observe it as a festival to יהוה for seven days in the year – a law forever in your generations.
Observe it in the seventh month. – We shall celebrate it for
seven days. We also know that one-day also represent a year, and also one
thousand years. These four types of people are the character who will come to
the Mature Believer for help, they are the ones we must help to establish their
body as a Soccos for the Shekinah. The end of Succos eight day marks the
beginning of the New Torah Cycle, and the start of the new rainy season.
Lev 23:42 ‘Dwell
in booths for seven days; all who are native Yisra’ĕlites dwell in booths, - The symbolic representation
of the booths, or temporary dwellings, is a reminder that our life here on
planet earth is only a temporary dwelling. You might remember me saying that
Adam and Eve were created to live seven thousand years, of seven years.
We are to dwell in booths for seven days; all, of us who are of the Commonwealth of Yisrael
Lev 23:43 so
that your generations know that I made the children of Yisra’ĕl dwell in booths
when I brought them out of the land
of Mitsrayim
Lev 23:44 Thus
did Mosheh speak of the appointed times of יהוה to the children of Yisra’ĕl. – The
appointed times are for the Children of Yisrael only. Those who practice them
are in essential citizen of the Kingdom
of Heavens
Chapter 24
This chapter begins with the commandment to perform two parts of the Temple
We have just read about the moedem, the rendezvous in time between EL
YAHVEH and Yisrael, the festivals that commemorate great events and call
Yisrael to raise itself again to a higher spiritual peak every year, until full
maturity is attained.
The concern for Yisrael as a community spiritual growth is embedded in the
Moedem, and is illustrated in a greater details in the lighting of the flames
of the Menorah, and fuel by the twelve loaves of bread that are on constant
display on the Altar of Show-bread.
Verse 1 – 4 speaks exclusively of the Menorah.
Lev 24:1
And יהוה spoke to Mosheh, saying, -
Lev 24:2 “Command the children of Yisra’ĕl that they bring to you clear oil of
pressed olives for the light, to make the lamps burn continually. – The Children of
Yisrael had to bring Olive oil that was produce by pressing the olive fruit
against each other. It is the close association with each other that cause the
oil of the anointing to flow among us. If we press olive and fig we will never
receive olive oil, where two are three are gathered the Holy Spirit is in the midst.
This chapter seems to repeat the commandment of oil,
which was stated before in Exodus 27:20. The Menorah is an indicator of the
Holy Spirit, one of the few object lesson authorize by The Creator. It is
supposed to be a continual flame, for which oil would be require, the flame of YAHVEH,
the Flame of Wisdom and Understanding, the Flame of Counsel and Might, the
Flame of Knowledge and the Fear of Elohim. Holiness is the oil that is burn in
the Menorah.
Lev 24:3 “Outside the veil of the
Witness, in the Tent of Meeting, Aharon is to arrange it from evening until
morning before יהוה
continually – a law forever throughout your generations. – The area out side the Veil of
Witness is called the Holy Place
Lev 24:4 “He
is to arrange the lamps on the clean gold lampstand before יהוה continually. – The gold that is used to build the Menorah is pure
gold. Pure gold goes trough the process seven times, making the gold virtually
transparent. It is at this point in our spiritual development that our lives
will become a transparent vessel before our Creator. Meaning that there is no
hidden, or untouchable area in our lives. These lamps are the seven Spirits
found in Isaiah 11:2 and Rev 5:6. These lamps are an indicator of us, who we
are called to be. We must walk in: the Spirit of YAHVEH, the Spirit of
Wisdom and Understanding, the Spirit of Counsel and Might, the Spirit of
Knowledge and of the Fear of YAHVEH; 3 And
shall make us of quick understanding in the fear of YAHVEH: and we shall not
judge after the sight of our eyes, neither reprove after the hearing of our
ears: The
first three lamps are developed first, as the sun, the moon, and the stars was
created on the forth day, the first three lights are developed in our lives on
the forth Torah cycle, the forth year.
The Menorah, represent who we are called to be. The Holy Spirit is here
to help us developed these seven character, which help us the produce the nine
fruit of the spirits found in Galatians 5:22 - 23 But the fruit of the Spirit is love, joy,
peace, longsuffering, gentleness, goodness, faith, Meekness, temperance:
In Revelation 5:6 ….. having seven horns and seven eyes, which are the seven Spirits of YAHVEH
sent forth into all the earth.
The Menorah
is also described as seven horns, seven authorities; and seven eyes which are
the seven Spirits of EL YAHVEH available to the entire world.
Verse 5 – 9 described in Exodus
25:23 – 30. Every sixth day, twelve large loaves were baked, and was place on
the Table on the Sabbath, as describe below, and the old bread were divided
among the Kohanim and eaten. Miraculously, the bread remained fresh all week.
This bread represents the Torah, and the new loves every week represent the
weekly Parsha.
Lev 24:5 “And
you shall take fine flour and bake twelve cakes with it, two-tenths of an ĕphah
in each cake.
– The fine flour is the written words; it was to be prepared into food for the
people every week. Even though the bread was made from flour, every bread prepared
was in its self a unique loaf.
Regardless of whatever stage of our spiritual development we are at, the
loaves, the weekly Parsha will provide enough food for our spiritual needs. The
twelve loves represent the twelve tribe of Yisrael. Regardless of what tribe we
are from, our Heavenly Father have provide enough spiritual food for our
spiritual growth.
Lev 24:6 “And
you shall set them in two rows, six in a row, on the clean table before יהוה. – We also know that two is the number of separation,
these bread are for those people who are apart of the Nation of Yisrael. The
clean table represents an uncontaminated surface, while religion represent mans
viewpoint a contaminated surface.
Lev 24:7 “And
you shall put clear frankincense on each row, and it shall be on the bread as a
remembrance portion, an offering made by fire to יהוה. –
The bread on the Altar of Show-bread represents the Torah. It has been said
that when Moses wrote the Torah he place the summary in the Ark of The
Covenant, and gave one copy of Torah to each one of the twelve tribes.
Therefore each bread on the Altar represent the Parsha been given to each
one of the twelve tribe of Yisrael. The Frankincense on each row, represent the
fragrance EL YAHVEH receive when He see His Children eating from the Altar of
Show-bread.
Lev 24:8 “On
every Sabbath he is to arrange it before יהוה continually, from the children
of Yisra’ĕl – an everlasting covenant. – Every
Sabbath a fresh set of loves is place on the Altar, so it is that a fresh set
of bread is placed on the Altar of the Teacher every Sabbath. In Torah a
teacher is a Rabbi, every Sabbath the teacher expound on the Torah, from a
certain section of the Torah called a Parsha. This reading of the Parsha is a
sweet smelling fragrant much like the smell of Frankincense is being burnt.
Lev 24:9 “And it
shall be for Aharon and his sons, and they shall eat it in the set-apart place,
because it is most set-apart to him from the offerings of יהוה made by fire – an everlasting law.” – Since the Word of EL YAHVEH
is from an Holy Elohim, it must be read in a holy place, just like the bread
must be eaten in a set apart place. The Constitution of the Heavenly Kingdom
The Torah now proceeds to a narrative that seems to be out of place. It is
a story of a Hebrew man who committed the atrocious sin of blaspheming the Name
of EL YAHVEH.
Parsha Mishpatim, which deals with relationships among believers, preceded
the long series of laws dealing with the Tabernacle and the offerings, so, too,
after the passage dealing with the showbread, Leviticus deals with such
relationships.
This method seems to imply that the goal of the Torah is to establish a
nation of human beings who seek perfection in their relationship with one
another, no less than in their relationship with EL YAHVEH.
In this context, it is instructive that there is a stress on the
requirement that the Menorah and the Torah require us to be pure. Only if there
is an essential purity in wisdom, understanding, counsel, authority, knowledge,
and the fear of Elohim, can our social relationships be sound.
The narrative of the blasphemer symbolizes the need for the Spirit of the
Fear of EL YAHVEH one of the attribute of the Holy Spirits. Anyone who utters a
curse against EL YAHVEH lacks the Spirit of the Fear of EL YAHWWEH and the
Spirit of Wisdom. For if he did feared the Creator, he would never had curse
His Name. If he had wisdom, he also would not have Curse YAHVEH’S Name.
Such a human failure leads easily to
the subject of murder and property damage, the sort of anti-social behavior
that makes it impossible for society to function properly.
Indeed, the fruit of the Spirit flows from man’s desire to build his or her
Menorah, which is the root of the Tree of Life. That
tree produces the nine fruit of the spirits, found in Galatians 5:22 But the fruit of the Spirit is love, joy,
peace, patience, kindness, goodness, faithfulness, 23 humility, self control.
Nothing in the Torah stands against such things.
Lev 24:10 And
the son of an Yisra’ĕlite woman, whose father was a Mitsrite, went out among
the children of Yisra’ĕl. And the Yisra’ĕlite woman’s son and a man of Yisra’ĕl
strove in the camp. – The verb he went out implies
that he separate himself from the rest of the people, he gave up his share of
the world to come. This is a form of backsliding.
His mother was Hebrew, but his father was one of the Egyptian who came out
with the exodus. It is important for the verse to describe his father. After
all he was the head of the household. His son should reflect the essence of the
father. But the young man chooses to blasphemy in public, this would incur the
death penalty.
Why you may ask? Any form of Cancer must be remove with extreme predigest.
Blasphemy is a contagious action, like leprosy. If left unattended, very soon
the whole camp would be affected. Others may see it and choose to follow the
same practice. By dealing with it quickly and swiftly, the message is send not
to blasphemy the Holy Name of EL YAHVEH.
Torah mentions the fight, because if they had argued rationally, they would
not have come to blows; had they merely disputed, there would have been no
blasphemy.
Lev 24:11 And the Yisra’ĕlite woman’s son blasphemed the Name, and cursed. So they
brought him to Mosheh. Now his mother’s name was Shelomith the daughter of Diḇri, of the tribe of Dan. – The sinner’s innocent mother and the tribe
are mentioned to teach that a sinner brings shame not only upon himself, but
also upon his parents and tribe. On the other hand, the righteous brings credit
upon all who are associated with them.
Lev 24:12 And they put him in under guard, that it might be declared to them at the
mouth of יהוה. – He was place under guard. There was no prison in those
days. He was completely isolated, as is the case with all contamination. This
was done, while the elders see from EL YAHVEH what they were to do.
Lev 24:13 And יהוה spoke to Mosheh, saying, -
Lev 24:14 “Bring the one who has cursed outside the camp, and all those who heard
him shall lay their hands on his head, and all the congregation shall stone him.
– The
guilty person must be brought outside the Camp, and those who had first hand
knowledge were to be the first to cast the stone in the presence of all the
people. I am also quite sure he was given an opportunity to repent and he
chooses not to. The story of El Yahushua and the lady caught in adultery is a
case in point.
Lev 24:15 “And speak to the children of Yisra’ĕl, saying, ‘Anyone who curses his
Elohim shall bear his sin. – Both verses 15 and 16 speak of the sin of
intentional sin blasphemy.
Lev 24:16 ‘And he who blasphemes the Name of יהוה shall certainly be put to death,
and all the congregation
certainly stone him, the stranger as well as the native. When he blasphemes the
Name, he is put to death. – A
standing law made upon this occasion for the stoning of blasphemers.
Magistrates are the guardians of both tables, and ought to be as jealous for
the honor of YAHVEH against those that speak contemptuously of his being and
government as for the public peace and safety against the disturbers of them.
1. A great stress is
laid upon this law, as in no case to be dispensed with: He shall surely be
put to death; they shall certainly stone him. Those that lightly esteemed
YAH’s honor might think it hard to make a man an offender for a word (words are
but wind); but YAHVEH would let them know that they must not make light of such
words as these, which come from malice against YAHVEH in the heart of him that
speaks, and must occasion either great guilt or great grief to those that hear.
2. It is made to
extend to the strangers that sojourned among them, as well as those that were
born in the land. YAHVEH never made any law to compel strangers to be
circumcised and embrace the Jewish religion (proselytes made by force would be
no honor to the EL of Yisrael), but he made a law to restrain strangers from
speaking evil of the EL of Yisrael.
3. He that was put
to death for blasphemy is said to bear his sin, in the punishment of it;
no sacrifice being appointed, on the head of which the sin might be
transferred, he himself was to bear it upon his own head, as a sacrifice to
divine justice. So his own tongue fell upon him (Ps. 64:8), and the
tongue of a blasphemer will fall heavily.
Anyone who blaspheme
YAHVEH is a person of the lowest level spiritually, that they are consider
beyond saving. That person is not worth to be keep alive. Life on earth is
about acknowledging YAHVEH as EL and strive for perfection, if anyone do not
desire to accomplish the spiritual goal of the Creator, he or she is not worth
to live. That is what this verse illucidate.
Verse 17 – 22 this passage contains perhaps the most misunderstood phrase
in the Torah: an eye for an eye. The unlearned maintain that it is originally
meant literally, but was later reinterpreted to mean monetary compensation.
Torah never require anything more than monetary compensation.
Lev 24:17 ‘And
he who smites the life from any man shall certainly be put to death. – A person who murder has
sunken to the lowest possible spiritual level even lower than an animal. His
life is not worth the effort to be saved. That person also have elevate
themselves to the position of god, the ability to decide who should live or who
should die. Every life as long as there is breath in them have the potential to
achieve perfection, anyone who deprive another of that goal, is against the
Creator purpose for Creation. The Creator alone have the right to decide who
should live and who should die.
Lev 24:18 ‘And
he who smites a beast repays it, body for body. - In the case of an animal, a life for a life,
or the cost of the animal must be paid. This is what scripture call an eye for
an eye. Cost for Cost.
Lev 24:19 ‘And
when a man inflicts a blemish upon his neighbour, as he has done so it is done
to him: - This
does not mean if I cut your finger off, you must also cut mines off also. This means
that I must compensate the victim for his loss, with whatever is at my
disposal. Torah is expressing responsibility for one’s actions. Cuting of the
other person finger does not compensate the first person for his or her lost.
Lev 24:20 ‘Fracture for fracture, eye for eye, tooth for tooth; as he inflicts a
blemish upon him, so it is done to him. – What ever we do to another believer,
we must stand the cost, what ever it is. That is why a person is often describe
as a slave to another person, it is for the debt he or she has incurs. We are
never told to be slave to the outside world, only to each other.
Lev 24:21 ‘And he who smites a beast repays it, and he who smites a man to death
is put to death. – There is a consequence for every action. The divine law took not only their lives, but their
goods also under its protection. Those beasts which belonged to no particular
person, but were, as our law speaks, of a wild nature, it was lawful for
them to kill; but not those which any man had a property in. Does God take care
for oxen? Yes; for our sakes he does.
Lev 24:22 ‘You are
to have one right-ruling, for the stranger and for the native, for I am יהוה your Elohim. – The same ruling
for the stranger who come to live among us as for the native Hebrew? That strangers, as well as native Yisraelites,
should be both entitled to the benefit of this law, so as not to suffer wrong,
and liable to the penalty of this law in case they did wrong. And, it should
seem, this is it that brings in these laws here, to show how equitable it was
that strangers as well as Yisraelites should be punished for blasphemy, because
strangers as well as Israelites were punishable for other crimes. And there may
be this further reason for the recognition of these laws here, YAHVEH would
hereby show what provision he had made for man’s safety, in punishing those
that were injurious to him, which should be an argument with magistrates to be
jealous for his honor, and to punish those that blasphemed his name. If YAHVEH
took care for their comfort, they ought to take care for his glory.
Lev 24:23 And Mosheh spoke to the children of Yisra’ĕl, and they brought the one who
cursed outside the camp, and stoned him with stones. And the children of
Yisra’ĕl did as יהוה commanded Mosheh. -
The execution of the blasphemer.
Moses did, as it were, sign the warrant or it: He spoke unto the children of
Yisrael to do it, and they did as the YAHVEH commanded Moses. This
teaches that death is the wages of sin, and that blasphemy in particular is an iniquity
to be punished by the judges. But, if those who thus profane the name of YAHVEH
escape punishment from men, yet the YAHVEH our Elohim will not suffer them to
escape his righteous judgments. This blasphemer was the first that died by the
law of Moses. Stephen, the first that died for the gospel, died by the abuse of
this law; the martyr and the malefactor suffered the same death: but how vast
the difference between them!
Haftarah
Yechezkel
“Exekiel” 44:15-31
Eze 44:15 “But the priests, the Lĕwites, the sons of Tsaḏoq, who guarded the duty of My set-apart place when the
children of Yisra’ĕl went astray from Me, they shall draw near to Me to serve
Me, and shall stand before Me to bring to Me the fat and the blood,” declares
the Master יהוה. – Those who have been faithful are honored and
established. These are remarkably distinguished from the other: "But
the sons of Zadok, who kept their integrity in a time of general apostasy,
who went not astray when others did, they shall come near to me,
shall come near to my table.’’
Eze 44:16 “They shall enter My
set-apart place, and they shall draw near to My table to serve Me, and they
shall guard My charge. – YAHVEH will put marks of honor upon those who give
proofs of their fidelity and constancy to him in shaking trying times, and will
employ those in his service who have kept close to his service when others
deserted it and drew back. And it ought to be reckoned a true and great reward
of stability in duty to be established in it. If we keep close to YAHVEH, HE
will keep us close to him.
Eze 44:17 “And it shall be, when
they enter the gates of the inner courtyard, that they put on linen garments,
and no wool shall come upon them while they attend within the gates of the
inner courtyard or within the house. – YAH’s
priests must be regulars, not seculars; and therefore here are
rules laid down for them to govern themselves by and due encouragement given them
to live up to those rules. Directions are here given,
Concerning their clothes;
they must wear linen garments when they went in to minister or do
any service in the inner court, or in the sanctuary, and nothing that was woollen,
because it would cause sweat. They must dress themselves in a cool
manner, that they might go the more readily about their work; and they had the
more need to do so because they were to attend the altars, which had constant
fires upon them. And they must dress themselves clean and sweet, and avoid
every thing that was sweaty thing that may cause one to be easely irritated, and
filthy, to signify the purity of mind with which the service of YAHVEH is to be
attended to. Sweat or one who is easely irritated came in with sin and was part
of the curse.
Eze 44:18 “They shall have linen turbans on
their heads and linen trousers on their bodies, they shall not gird themselves
with sweat. – In the sweat of thy face
shalt thou eat bread. Clothes came
in with sin, coats of skins did; and therefore the priests must use as little
and as light clothing as possible, and not such as caused sweat
Eze 44:19 “And when they go out to the outer
courtyard, to the outer courtyard to the people, they shall take off their
garments in which they have attended, and shall leave them in the set-apart
rooms, and shall put on other garments. And they shall set apart the people in
their set-apart garments. – When they had
finished their service they must change their clothes again, and lay up their
linen garments in the chambers appointed for that purpose, as before, ch.
42:14. They must not go among the people with their holy garments on, lest they
should imagine themselves sanctified by the touch of them; or, They shall
sanctify the people, that is (as it is explained, ch. 42:14), they shall approach
to those things which are for the people, in their ordinary garments.
Eze 44:20 “And their heads they shall not shave,
nor shall they let their hair grow long – they shall keep their hair well
trimmed. – Concerning their hair; in that
they must avoid extremes on both hands: They must not shave their heads,
in imitation of the Gentile priests, and as the priests of the Romish church
do; nor, on the other hand, must they suffer their locks to grow long,
as the beaux, or that they might be thought Nazarites, when really they
were not; but they must be grave and modest, must poll their heads and
keep their hair short. If a man, especially a minister, wear long
hair, it is not becoming (1 Co. 11:14); it
is effeminate.
Eze 44:21 “And no priest is to drink wine when he
comes into the inner court. - Concerning their diet; they must be sure to drink
no wine when they went in to minister, lest they should drink to excess,
should drink and forget the law. It is not for kings to drink wine, more
than will do them good, much less for priests. See Lev. 10:9; Prov. 31:4, 5.
Eze 44:22 “And they do not take as wife a widow
or a divorced woman, but take maidens of the seed of the house of Yisra’ĕl, or
widows of priests. – Concerning
taking a wife. In Torah taking a wife is to find a woman to live with, this
include having sex with. Any woman a man have sex with become his wife. In this
verse it is explaining that a priest must not have sex with anyone other than a
virgin. Here they must consult the credit of their office, and not to take as wife one that had been divorced,
that was at least under the suspicion of immodesty, nor a widow, unless
she were a priest’s widow, that had been accustomed to the usages of the
priests’ families. Others may do that which ministers may not do, but must deny
themselves in, in honor of their character. Their wives as well as themselves
must be of good report. Let me say this again, marriage is not a biblical
activity, it is the commandment of men, instituted in the 11th
century to replace the Bride Price ordained by the Creator.
Eze 44:23 “And they are to teach My people the difference between the set-apart and
the profane, and make them know what is unclean and clean. – Concerning their teaching and church-government. It
was part of their business to teach the people; and herein they must approve
themselves both skilful and faithful: They shall teach my people the
difference between the holy and the profane, between good and evil, lawful
and unlawful, that they may neither scruple what is lawful nor venture upon
what is unlawful, that they may not pollute what is holy nor pollute themselves
with what is profane.
Ministers must take pains
to cause people to discern between the clean and the unclean, that they
may not confound the distinctions between right and wrong, nor mistake
concerning them, so as to put darkness for light and light for darkness,
but may have a good judgment of discretion concerning their own actions.
The most important
ministry in the church is the teacher, not the Pastor. A Pastor is a counselor,
who help believers overcome or deal with problem in their lives. When these
problems, hard areas or stony ground, are removed, then the person or field in
now a good ground to sow the seeds of the Word. This sower is the teacher.
Eze 44:24 “And they are to stand as judges in a
dispute, and judge it according to My right-rulings. And they are to guard My
Torot and My laws in all My appointed festivals, and set apart My Sabbaths. – It was part of their business to judge upon appeals
made to them (Deu. 17:8, 9); and in controversy they shall stand in judgment.
They shall have the honesty to stand up for what is right, and, when they have
passed a right judgment, shall have the courage to stand to it and stand by it.
They must judge, not according to their own fancies, or inclinations, or
secular interests, but according to my judgments; that must be their
rule and standard.
Ministers must decide
controversies according to the word of YAHVEH, to the law and to the
testimony. Let the judge be unbiased. Their business is to keep courts in
YAH’s name, to preside in the congregations of his people. And herein they must
go to the statute-book: They shall keep YAHVEH statutes in all my
assemblies. YAHVEH calls the assemblies of HIS people HIS
assemblies, because they are held in his name, to HIS glory. Ministers are the
masters of those assemblies, are to preside in them, and in all their acts must
keep close to YAH’s laws. Another part of their work, as church governors, is
to hallow YAH’s Sabbaths, Passover, Pentecost, Day of Atonment, feast of
Trumpet, and Succoth. They must do the public work of those day with a becoming
care and reverence, as the work of a holy day should be done, and to see that
YAH’s people also sanctify those days and do nothing to pollute it, Lev 23.
Eze 44:25 “And they are not to defile themselves
by coming near a dead man. Only for a father or mother, for a son or daughter,
for a brother or unmarried sister they defile themselves. – Concerning their mourning for dead relations; the
rule here agrees with the law of Moses, Lev. 21:1, 11. A priest shall not come
near any dead body (for they must be purified from dead works)
except of his next relations. Decent expressions of a pious sorrow for dear
relations, when they are removed by death, are not disagreeable to the
character of a minister. Yet by this approach to the dead body of a relation
they contracted a ceremonial pollution, from which they must be cleansed by a sin-offering
before they went in again to minister. Though sorrow for the dead is very
allowable and commendable, yet there is danger of sinning in it, either by
excess or dissimulation; and those tears have too often need to be wept over
again.
Eze 44:26 “And after his cleansing, they count
seven days for him, - The process of cleansing from dead works is usually
seven days, so is the sixth day of Creation plus the seventh day a illustration
of this process. The death of the physical body is a must, it is appointed for
a man to die once. However, the death of the body that the Ceator is seeking is
the death to the influence of the body on our spiritual life. A priest should
be a person who have already overcome the flesh, they have brought spiritual
death to the influence of the body on our soul. By avoiding dead bobies, the
message they are convaying that they no longer associate themselves with dead
things. The dead bodies of their next of kin, should be a body that has been
sanctified by there association with him; meaning that anyone who is associated
with a priest should be a mature believer.
Eze 44:27 and on the day that he comes into the
inner court of the set-apart place to attend in the set-apart place, he brings
his sin offering,” declares the Master יהוה. – Every human beside
Messiyah Yahushua, is a fallen human, therefore a sin offering is require
before they entered into the Holy
Place Holy
Place
Eze 44:28 “And it shall be to them for an inheritance,
I am their inheritance. And you give them no possession in Yisra’ĕl – I am
their possession. - Concerning
their maintenance; they must live off the altar at which they served, and live
comfortably: "You shall give them no possession in Yisrael, no
lands or tenements, lest they should be entangled with the affairs of this
life;’’ for YAHVEH has said, I am their inheritance, and they need no
other in reserve; I am their possession, and they need no other in hand.
Some land was allowed them (ch. 48:10), but their principal subsistence was by
their office. What YAHVEH appropriated to HIMSELF they were the receivers of,
for their own proper use and behoof; they lived upon the holy things, and so YAHVEH
was the portion both of their inheritance and of their cup. Those who have YAHVEH
for their inheritance and their possession may be content with a little, and
ought not to covet a great deal of the possessions and inheritances of this
earth. If we have YAHVEH, we have all; and therefore may well reckon
that we have enough. In the Kingdom to come, some of us will be given a
inheritance, while others will be ask to minister to ABBA YAHVEH. This verse
gives us an illustration on how the reward will be given in the World to come.
Eze 44:29 “The grain offering, and the sin
offering, and the guilt offering they are to eat, and all that is dedicated in
Yisra’ĕl is theirs. – What the
priests were to have from the people, for their maintenance and encouragement.
(1.) They must have the
flesh of many of the offerings, the sin-offering and trespass-offering,
which would supply them and their families with flesh-meat, and the meat-offerings,
which would supply them with bread. What we offer to ABBA YAHVEH will redound
to our own advantage.
(2.) They must have every
dedicated devoted thing in Yisrael, which was in many cases to be turned into
money and given to the priest. This is explained, in verse 20. Every
oblation or free-will offering (which in times of reformation and devotion
would be many and considerable) of all, of every sort of your oblations,
shall be the priest’s. We have the law concerning them Lev. 27.
(3.) They were to have the
first of the dough when it was going to the oven, as well as the first of
their fruits when they were going to the barn. YAHVEH, who is the first, must
have the first; and, if it belong to HIM, HIS priests must have it. We may then
comfortably enjoy what we have, when a share of it has been first set apart for
works of piety and charity. To this the apostle’s rule bears some analogy, to begin
the week with laying by for pious uses, 1 Co.
16:2.
Eze 44:30 “And the first of all the first-fruits
of all, and every contribution of all, of all your contributions, belong to the
priests. And the first of your ground meal you give to the priest, so that a
blessing rests on your house. – What
the people might expect from the priest for their recompence. Those that are
kind to a prophet, to a priest, shall have a prophet’s, a priest’s reward: That
he may cause the blessing to rest in thy house, that YAHVEH may cause it by
commanding it, that the priest may cause it by praying for it; and it was part
of the priest’s work to bless the people in the name of YAHVEH, not only
their congregations, but their families. It is all in all to the comfort of any
house to have the blessing of YAHVEH upon it and to have the blessing to rest
in it, to dwell where we dwell and to attend the entail of it upon those that
shall come after us. And the way to have the blessing of YAHVEH abide upon our
estates is to honor YAHVEH with them, and to give him and his ministers, him
and his poor, their share out of them. YAHVEH blesses, he surely blesses, the
habitation of those who are thus just, Prov. 3:33. And ministers, by
instructing and praying for the families that are kind to them, should do their
part towards causing the blessing to rest there. Peace be to this house.
Eze 44:31 “The priests are not to eat any bird
or beast found dead or torn to pieces. – The priests being so well provided for, it would be inexcusable in them
if they (contrary to the law which every Yisraelite is bound by) should eat
that which is torn or which died of itself. Those that were in want of
necessary food might perhaps expect to be dispensed with in such a case.
Poverty has its temptations, but the priests were so well provided for that
they could have no pretence for it.
Brit Chadasha
Qlesayah
“Colossians” 2:11-23
Col 2:11 In Him you were
also circumcised with a circumcision not made with hands, in the putting off of
the body of the sins of the flesh, by the circumcision of Messiyah, - Had they circumcision, which was the sign of the seal of the covenant?
In Messiyah we are spiritually circumcised with the circumcision made
without hands, by the work of regeneration in us, which is the spiritual circumcision.
He is a Jew who is one inwardly, and circumcision is that of the heart,
Rom. 2:29. This is owing to Messiyah, and belongs to the Messiyanic
dispensation.
It is made without
hands; not by the power of any
creature, but by the power of the blessed Spirit of YAHVEH. We are born of
the Spirit, Jn. 3:5. And it is the washing of regeneration, and renewing
of the Holy Spirit, Tit. 3:5. It consists in putting off the body of the
sins of the flesh, in renouncing sin and reforming our lives, not in mere
external rites. It is not the putting away of the filth of the flesh, but
the answer of a good conscience towards ABBA YAHVEH, 1 Pt. 3:21.
It is not enough to put
away some one particular sin, but we must put off from the body the desire of
sin. The old man must be crucified, and the body desire for sin destroyed,
Rom. 6:6. Messiyah was circumcised, symbolizing that he too had put off the
desire for sin, even thou He Himself never need to be circumcised. When He was
circumcised, He said He did it to fulfill all righteousness. By virtue of our
union to Him, we partake of that effectual grace which helps us to puts off the
lust of the body of the sins of the flesh.
The Jews thought
themselves complete in the law; much the same as Christian think themselves
complete in Messiyah. We can become complete in Messiyah, as we also could
become complete in the Law, Noah was consider righteous in his generation.
Those who tell you that the Law was useless have no idea what they are saying.
The Law was establish to mark the journey of a perfect son; Messiyah Yahushua
did just that perfectly. However, every other man who lived, are in need of a
Savor. That is where Messiyah ministry help us, it provide Grace that when we
sin, He died for us, and His blood gives us grace to try to overcome that sin
the next time. The law was never imperfect and defective; the first set of covenants
had been faultless, therefore Messiyah sought for a better Covenant (Heb.
8:7), and the law was a shadow of good and perfect Son, and could never by
those sacrifices, make the sons of sinner perfect, Heb. 10:1. The law
requires that anyone who sin should die and the Law cannot change. That is why
we have a better covenant today, because Messiyah the world first perfect man
died for us. The Law require absolute perfection, anyone who sin must die, this
was a given in the beginning, it is still a given today. Every time we sin
Messiyah show his nail Pearce hand and say I die for this one too.
The covenant we have in Messiyah
is that we can be given another chance to correct our mistake we made when we
confess our sin and make atonement for it.
Messiyah is the head
of all principality and power. As
the Torah priesthood had its perfection in Messiyah when they offer a sacrifice,
so likewise had the kingdom of David, which was the eminent principality and
power under the Old Covenant, and which the Jews valued themselves so much as
Christian value Grace. Law without Grace is useless; Grace without the Law is
equally useless.
Col 2:13 And you, being
dead in your trespasses1 and the uncircumcision of your flesh, He
has made alive together with Him, having forgiven you all trespasses, Footnote:
1Eph. 2:1. –
The sins of the flesh made us all dead spiritually, the circumcision of our
flesh made us alive again spiritually. The Blood that flow from Yahushua feet,
His Side, His Right and Left and ant the crown of Thorns. All of these bloods were
shed for us to use in our spiritual journey to perfection.
Many
Christian often use this verse to justify breaking the law that was place
inside of the Ark.
Col 2:18 Let no one
deprive you of the prize, one who takes delight in false humility and worship of
messengers, taking his stand on what he has not seen, puffed up by his fleshly
mind, - This verse
warns us not to let anyone deprive us of the prize of achieving full maturity,
which is the goal of Creation, this is what Messiyah accomplish perfectly. We
too can accomplish this even though we have sinned and fallen short many time.
Grace is the better Covenant Messiyah Yahushua have negotiate for those who
desire to achieved the goal or the prize set aside for us. Revelation 3:21
outline this ultimate prize. 21
To him that overcometh will I grant to sit with
me in my throne, even as I also overcame, and am set down with my Father in his
throne. This prize is to rule and reign with Messiyah.
Col 2:20 If, then, you died
with Messiyah from the elementary matters1 of the world, why, as
though living in the world, do you subject yourselves to regulations: Footnote:
1See v. 8, and Gal. 4:3 & 9. – If we die with Messiyah from the foolish thing of this
world, such as the Julian calendar which the majority of humanity follow. Human
follow the Julian calendar or New Year, Christmas, the Julian calendar some
month have 31 days, some 30 and one 28, The New Moon calendar is always 28.5
days it never change. The true believer who live in this world will guide there
live by the time ordain my EL YAHVEH and not mans.
We must not be subject to mans time and feast
days such as Christmas, new years, valentine day, mothers day est.
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