Parashas Chukas
Numbers 19:1 - 22:1
Please Pray this
Prayer, before reading
I Prayer
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 Parasha
That the Truth of Torah may
Come forth. Amen
Chukas is the Hebrew word for “Status” it is the 39 Torah Portion, it begins with a detail
description of the CREATOR’S rules pertaining to the Red Heifer. The ceremony
needed to provide purification for those who have come in contact with a dead
body.
This is the ordinance of the law in Hebrew “Zot chukat haTorah” which ABBA YAHVEH
has command, saying “Speak to the
Children of Yisrael that they bring you a red heifer without spot, wherein
there is no blemish, and upon which never came a yok.”
The Torah Portion Chukat refers to a concept called
in Hebrew “Amatri achakmah vehi rechokah
mimeni,” meaning that there is something very difficult to comprehend about
the portion of Chukat.
When King Solomon said in Ecc 7:23 “all this have I proved by wisdom: I said, I
will be wise; but it was far from me,” he was actually speaking about the
Portion of Chukat. This is a difficult portion to unpack its meaning. Zot chukat haTorah in Hebrew means this
is something that you won’t be able to explain.
What then is this revelation that ABBA YAHVEH would
share only with the likes of Moses? We know that it must include the essence of
this Torah Portion which is the “para
aduma,” the Red Heifer, which involve purification from “tum’at met,” the negative energy from a
dead body. The other aspect of Chukat is Moses striking the rock instead of
speaking to it.
The last Torah Potion Korach we learn about a
rebellion against Moses, where he was accusation of some heinous crime against
the Children of Yisrael. According to the Kabbilist, the secret ABBA YAHVEH
revealed to Moses in this Torah Portion was due to the humiliation that Moses
suffered as a result of Korach’s accusations.
On the Sabbath of Chukat, ABBA YAHVEH gave to Moses
and to us also “bila hamevet lanetzach,”
the authority over death, the key to remove “tum’at met,” the negative energy that was and can be neutralized by
the sacrifice of the Red Heifer.
Today the Red Heifer is the Blood and water that
flow from the side of Yahushua our Messiyah, (Jesus Christ).
This great gift of the Torah Portion Chukat was not
a transmission of information, but of consciousness. The only difference
between where we are today and bila
hamavet lanetzach, the removal of our selfish ego is our consciousness.
On this Sabbath Moses got the consciousness of
charity and certainty that death can be removed from him and from us. We are
told that no one knew where Moses was buried, Like EliYah (Yahweh is God) the
prophet he achieved spiritually maturity.
The commentators on the Torah tell us that the
process of removal of tum’at met, the
removal of the energy of death, the selfish ego, does not only belong in the
Torah Portion Chukat. This Portion focuses on what occurred in the fortieth
years of the Yisraeltes’ journey in the desert, whereas the revelation of the
Red Heifer and the removal of tum’at met,
took place in the second years after the
exodus.
So why is the discussion of the Red Heifer, chukat haTorah, revealed in Torah
Portion Chukat. The answer is that Moses could not have received the high level
spiritual maturity, had it not been for Korach.
This is why the story of Moses receiving “chukat haTorah” is where it is. Although
this level of Maturity was describe by the CREATOR earlier in Torah, if it was
not for the Korach in our lives and their contribution in diminishing the ego
in our lives, perfection could not be achieved. Psalms 82:7 – 9, admonishes us
to live like gods and not die like men. Human who reached this level of
Maturity have no grave, “Eliyah, Enoch, Messiyah, and Moses.”
The law of the Red Cow is described as the quintessential
decree of the Torah, meaning that it is beyond human surface understanding. It
is for those who have the spirit of understanding that the truth of the Red
Heifer will be given. What then is the purpose of this commandment? The Torah
states that it is a decree of the One who gave the Torah, and it is not for
anyone to question why.
It is axiomatic, however, that since all of the laws
of Torah are the product of the Kingdom of Heavens, any human inability to
comprehend it indicates the limitation of the spirit of understanding in the
student’s life.
There is nothing meaningless of purposeless in the
Torah, and if it seems so, it is only a product of the reader inability to
build their Menorah, or to develop spiritually.
This chapter focuses primarily on one paradox in the
laws of the Red Cow: its ashes purify believers who had become contaminated. It
was regarding this aspect of its laws that King Solomon exclaimed, “I said I would be wise, but it is far from
me” Ecc 7:23.
The Red Cow sacrifice is for sin not unto death, 1Jo
5:16 If any man see his brother sin a sin which is not unto death, he
shall ask, and he shall give him life for them that sin not unto death. There
is a sin unto death: I do not say that he shall pray for it. 17 All unrighteousness
is sin: and there is a sin not unto death.
Following the same theme, this
story illustrate a number of such
paradoxical cases of righteous people who descended from wicked parents, such
as Abraham from Terach, Josiyah from Ammon. As it is forbidden to drink blood
in the Torah, but an infant may nurse from its mothers, whose blood supply the
ingredient the source of life for the child.
The underlying message of all this, as well as many
other mysteries of the Torah, is that the Supreme Intelligence has granted man
a huge treasury of spiritual wisdom and understanding Isaiyah 11:2. Isaiyah
or Isaiyah (save Yahweh or Yahweh save).
It is not the corpse that causes contamination or
the ashes of the Cow that purify, it is our obedience to the principles of
Torah. These laws are decrees of the King of the Universe, and man has no right
to question them.
In others word, an essential component of wisdom is
the knowledge that man’s failure to understand truth does not make it untrue.
Contamination and purification, this chapter, seem
to have no sequential or chronological relationship to the chapter before or
after it. As to when the laws of the Red Cow were actually given, is not clear,
what I do know that these principle was in existence from the foundation of the
Kingdom of Heavens.
This law was given for the redeemed community to
learn shortly after they left Egypt, but
the people were not yet commanded to carry them out, Exodus 15:25. On
the first of Nissan, the second year after leaving Egypt, the day the
Tabernacle was inaugurated, and the very next day, on the second of Nissan,
Moses oversaw the burning of the first Red Cow. This month of Nissan was the
start of the second year in the wilderness. This seems to imply that the
purification process would not be implemented until the second years of our
spiritual development, after we had learn what is right and what is wrong, from
the Spirit of Truth.
The laws of the Tabernacle and the Kohanim, which
began in Leviticus, we concluded in chapter 18 with a list of priestly gifts.
Therefore, the laws of the Red Cow
belong here, for knowledge of the way to remove contamination was necessary for
the individual to keep their own personal Tabernacle clean.
Maintaining the spiritual integrity of our Tabernacle
is an exercise in wisdom and understand, which is the developing of the first
two branches of the Menorah in our lives, or otherwise called the second day of
Creation, where we learn to separate the water under the Heavens from the water
above the Heavens.
Num 19:1 And יהוה
spoke to Mosheh and to Aharon, saying - Symbolically the Red Cow came to atone for
the sin of the golden Calf, as if to say let the mother come and clean up the
mess left by the child.
Red represents blood, without the shedding of blood there
can be no atonement. Therefore, the Red Cow atones for the sin of the Golden
Calf. This is a picture of our Master and Savor Yahushua our Messiyah, who died
for the curse of our sins. He bore not yoke of bondage, for He was sinless.
While Yahushua was never burnt, this Red
Cow was. However, this burning represent the removal of all sin from us,
never to be seen again.
The sin of the Golden Calf is in the DNA of every
believer, as the sin of Adam and Eve is still in the lives of every human. The
ritual involves the use of cedar wood, hyssop, and a thread dyed with the blood
of a worm, a combination that signifies atonement and repentance. A sinner has
been haughty like a lofty cedar tree, and
in order to gain atonement he must humble himself as a blade of hyssop
grass and a lowly worm.
Just as the sin of the Golden Calf has never been
completely forgiven, the ash of the Red
Cow was preserved for that purpose.
Num 19:2 “This is a law of the Torah which יהוה
has commanded, saying, ‘Speak to the children of Yisra’ĕl, that they bring you
a red heifer, a perfect one, in which there is no blemish and on which a yoke
has never come. – A believer in
their second day of creation is still a child spiritually, therefore the term
speak to the children of Yisrael is indicative of those who are still immature
spiritually.
Since the verse specifies that the cow must be blemish
free, it is alluding to out Messiyah, the One who is without sin.
Num 19:3 ‘And you shall give it to Elʽazar the priest, and he shall bring it outside the camp, and shall
slaughter it before him. – This Red Cow had to be burned by the Deputy Kohen Gadol. It was to be
burn in the Wilderness, the service had to be performed outside the Camp, as
Yahushua was crucified outside of Yerushalayim on a hill called Calvery.
The Red Heifer proclaim the provision of YAHVEH would be
sacrifice outside the camp, Messiyah Yahushua blood would not be upon the
Altar, He would die for the unfaithful bride, and He would be defile to make us
clean.
Num 19:4 ‘And Elʽazar the priest shall take some of its
blood with his finger, and sprinkle some of its blood seven times toward the
front of the Tent of Meeting. – After the Slaughter, and we know that Yahushua was not slaughter, He gave
up His life willingly. Which had to be done by the Elazar, he would perform the blood service.
Standing to the east of the Tabernacle, or the Temple, so that he could see the
entrance, he received the blood in a vessel and threw it in the direction of
the Tabernacle. We also knew that Yahushua did this ritual when He atones for
our sins.
Num 19:5 ‘And the heifer shall be burned before his eyes – he burns its hide, and
its flesh, and its blood, and its dung. – Our Messiyah, which this Red Heifer
represent was never burn, nor was any of His body damage or broken, yet
the ash was used for generation to atone
for their decontamination. Ash like the sacrifice that Yahushua did for us will
never out-lives its usefulness. He dies for our sins almost two thousand years
ago, yet, His Blood is just as effective as if it was shed yesterday.
The whole burn offering speaker of Messiyah commitment as
a High Priest between Heaven and earth. This system is to establish a dialog
and not a monology for us to overcome our sinful nature.
Num 19:6 ‘And the priest shall take cedar wood and hyssop and scarlet, and throw
them into the midst of the fire burning the heifer. – Fire is a
purifier, by placing all the ingredients into the fire, the end result will be
a pure individual. Gold is made pure by going through the firry kilt seven
times, just like the Blood is sprinkle towards that Tabernacle seven times in
verse 4. When we bring our offering, we are showing that we have faith in ABBA
YAHVEH provision for us to draw near, and also that we desire to draw near to
ABBA YAHVEH. Every Altar is a proclamation that we are will, we have faith or
desire to draw near to the CREATOR. We desire intimate communication with the
Holy One.
Num 19:7 ‘The priest shall then wash his garments, and shall bathe his body in water,
and afterward come into the camp, but the priest is unclean until evening. – This verse
describe the action of our earthly high priest, however, our Heavenly High
Priest El Yahushua, who never sinned, He has no need for any atonement. He is
constantly in a state of perpetual Holiness.
The purpose of washing the garment is the removal of the
negative vibes that sometime cling to us during our ministry to negative
people.
Num 19:8 ‘And he who is burning it washes his garments in water, and shall bathe
his body in water, and is unclean until evening. - The Kohen must immerse himself and his
garments, and the contamination leaves them by nightfall. Today we bath
ourselves in the Blood and water that flow from Messiyah’s side.
Num 19:9 ‘And a clean man shall gather up the ashes of the heifer, and shall
place them outside the camp in a clean place. And they shall be kept for the
congregation of the children of Yisra’ĕl for the water for uncleanness, it is
for cleansing from sin. – The ash were divided into three par: 1 part was stored
on the Mount of Olive for future use: either to purify the Kohen performing the
service in the future, or to mix with the ash of future Red Cow; 2 another part
was divided among the twenty four divisions of the Kohanim, for the use in
purifying the people; and 3 part was kept in the chail, an area next to the
wall of the courtyard, for safekeeping, as required by this verse. It was to be
in the hand of a mature believer, someone who would know how to use it
properly.
Num 19:10 ‘And he who gathers the ashes of the heifer shall wash his garments,
and is unclean until evening. And it shall be a law forever to the children of
Yisra’ĕl and to the stranger who sojourns in their midst. - The one who were to apply the ashes, when he
goes to gather, he should gather it in the day, then he should go and
sanctified himself before he attempted to apply the principle of the ash to the
individual. Meaning that not anyone can apply the purification of the ash,
which is a type and shadow of the Laver.
The Torah used the Hebrew word chatas, which usually refers to a sin offering, to indicate that it
is forbidden to use the ashes for personal benefit, as if they were an
offering, and if one does, he must bring an offering and make restitution, as
in Leviticus 5:14-16.
Num 19:11 ‘He who touches the dead of any human being is unclean for seven days.
– in
this verse we see an example of those things which contaminates the individual,
a dead body. This would indicate any dead body.
Num 19:12 ‘He is to cleanse himself with the water on the third day, and on the
seventh day he is clean. But if he does not cleanse himself on the third day,
then on the seventh day he is not clean. -
The purification must be carried out with the ashes of the Red Cow,
according to the procedure outlined in the following verses.
Num 19:13 ‘Anyone who touches the dead of a human being, and does not cleanse
himself, defiles the Dwelling Place of יהוה.
And that being shall be cut off from Yisra’ĕl. He is unclean, for the water for
uncleanness was not sprinkled on him, his uncleanness is still upon him. – If anyone becomes
contaminated through a dead human and neglected to purify himself with the
ashes of the Red Cow, even though he immersed himself with, he remain in his
state of contamination.
Consequently, if he intentionally enters the Sanctuary or
Courtyard, he is subjected to the Heavenly punishment of kares, meaning that
his soul is cut off from the Hebrew people.
Num 19:14 ‘This is the Torah when a man dies in a tent: All who come into the
tent and all who are in the tent are unclean for seven days - This verse teaches the principle of
contamination under a tent, or any other sort of building. Therefore, if a dead
body is in one room of a house or under a tree, any person, or vessel that is
anywhere in the house of general area become contaminated.
When a dead body is carried into a church is a definitely
no, no. Church who makes it a practice to bring a dead body in the vicinity of
a church also fined themselves violating this same principle of Torah.
Num 19:15 and every open vessel which has no cover fastened on it, is unclean. – Anyone who have an
open mind, but do not believe in Messiyah is unclean or unsaved. That is why
when we are admonish to have an open mind, we must be careful. Our mind must be
open to the influence of the Holy Spirit, the Spirit of Understanding, the
Spirit of Knowledge and the Spirit of Wisdom.
Num 19:16 ‘Anyone in the open field who touches someone slain by a sword or who
has died, or a bone of a man, or a grave, is unclean for seven days. – In the open field
where there is no roof over the body, contamination is conveyed only by actual
touching the dead body or the grave site.
Verse 17 – 20, the Torah gives the process of purification.
First fresh water from a spring or river is put into a vessel, the Ash is
poured into it and they are mixed together.
If the tent is made of materials that can become defiled,
it must be purified. Building that are anchored to the ground do not become
contaminated.
A pure person should apply the ash water upon the
contaminated person or vessels on the third and seventh day, after which the
person and vessels are immersed in a Mikveh to conclude the purification
process.
Verse 20 repeated the law of verse 13 that one who enters
the Sanctuary while contaminated is liable to keres.
